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+The Project Gutenberg EBook of The Life or Legend of Gaudama, by 
+Right Reverend Paul Ambroise Bigandet
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Life or Legend of Gaudama
+       The Buddha of the Burmese (Volume I)
+
+Author: Right Reverend Paul Ambroise Bigandet
+
+Release Date: December 5, 2010 [EBook #34578]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA ***
+
+
+
+
+Produced by Louise Davies, The Universal Digital Library
+(http://www.ulib.org) and the Online Distributed
+Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+
+
+
+                               TRÜBNER'S
+                            ORIENTAL SERIES.
+
+
+                           THE LIFE OR LEGEND
+                                   OF
+
+                                 GAUDAMA
+                       _THE BUDDHA OF THE BURMES_
+
+                            With Annotations.
+
+                 THE WAYS TO NEIBBAN, AND NOTICE ON THE
+                       PHONGYIES OR BURMESE MONKS.
+
+
+                                 BY THE
+                       RIGHT REVEREND P. BIGANDET,
+                           BISHOP OF RAMATHA,
+                     VICAR APOSTOLIC OF AVA AND PEGU
+
+
+                            _IN TWO VOLUMES._
+
+
+                                 VOL. I.
+
+                             Fourth Edition.
+
+
+                                 LONDON:
+                KEGAN PAUL, TRENCH, TRÜBNER & CO. LTD.
+                    DRYDEN HOUSE, GERRARD STREET, W.
+                                  1911.
+
+
+
+      _The rights of translation and of reproduction are reserved._
+
+
+                   Printed by BALLANTYNE, HANSON & CO.
+                   At the Ballantyne Press, Edinburgh
+
+
+
+
+ADVERTISEMENT TO THIRD EDITION.
+
+
+The origin of the present work dates back to the years 1852, 1853, 1854,
+and 1855, when portions of it appeared in the "Journal of the Indian
+Archipelago and Eastern Asia," edited by J. R. Logan of Penang (vols.
+vi., vii., viii., and ix.). The first complete edition was printed at
+Rangoon in Burmah in 1858, and a second, much enlarged, at the same
+place in 1866.
+
+Very few copies of either of these editions reached Europe, and both are
+entirely out of print. The present third edition--a faithful reprint of
+the second--issued, with Bishop Bigandet's sanction, for the benefit of
+European and American scholars and readers, will, therefore, it is
+hoped, be gladly received.
+
+Buddhism and Gautama, the faith and its founder, whose followers are
+between four and five hundred millions of the human race, were
+comparatively unknown in Europe but a generation ago, and yet this great
+faith had continued for four and twenty centuries to spread over the
+vast lands of the East, taking deep and enduring root in all, from
+Bhotan, Nepaul, and Ceylon, over Further India to China Proper,
+Mongolia, Mantchooria, Tibet, and Japan.
+
+Buddhism, as it is found in Burmah, has a particular claim to the
+attention of a diligent and attentive observer. We there have that
+religious creed or system as pure from adulteration as it can be after a
+lapse of so many centuries. Philosophy never flourished in Burmah, and,
+therefore, never modified the religious systems of the country. Hinduism
+never exercised any influence on the banks of the Irrawaddy. Chinese and
+Burmese have often met on battlefields, but the influence of the Middle
+Kingdom has never established itself in Burmah. In other words, Chinese
+Buddhism has never been able to penetrate into the customs and manners
+of the people, and has not attempted to communicate its own religion to
+its southern neighbours. It would seem that the true form of Buddhism is
+to be found in Burmah, and that a knowledge of that system can only be
+arrived at by the study of the religious books of Burmah, and by
+attentively observing the religious practices and ceremonies of the
+people. This is what Bishop Bigandet has endeavoured to do throughout
+his work.
+
+Mr. Alabaster, the author of a very popular work on Siamese Buddhism,
+testifies to the great value of the Bishop's work, which, he remarks, is
+in one sense complete, for whereas the Siamese manuscript concludes with
+the attainment of omniscience, the Bishop had materials which enabled
+him to continue the story to the death of Nirwana (Neibban in the
+Burmese Pali form). He might have added that the work modestly entitled
+"Life of Gaudama" is a complete exposition of the great system of
+Eastern Asia. The metaphysical part, which is the very essence of the
+system, has received a due consideration, and the body of religious has
+been fully described. Moreover, the foot-notes help the ordinary reader
+in understanding clearly the text of the Legend.
+
+Professor Albrecht Weber speaks also of the Bishop's work in terms of
+high commendation (see "Literarisches Centralblatt," 1870, No. 29,
+reprinted in "Indische Streifen," vol. iii.), whilst a still further
+testimony is accorded to its importance in the recent appearance of a
+French translation by Lieutenant Victor Gauvain.
+
+  LONDON, _December_ 1879.
+
+
+
+
+PREFACE TO THE FIRST EDITION.
+
+
+Whether Buddhism be viewed in its extent and diffusion, or in the
+complex nature of its doctrines, it claims the serious attention of
+every inquiring mind.
+
+In our own days it is, under different forms, the creed prevailing in
+Nepaul, Thibet, Mongolia, Corea, China, the Japanese Archipelago, Anam,
+Cambodia, Siam, the Shan States, Burmah, Arracan, and Ceylon. Its sway
+extends over nearly one-fourth of the human race.
+
+Though based upon capital and revolting errors, Buddhism teaches a
+surprising number of the finest precepts and purest moral truths. From
+the abyss of its almost unfathomable darkness it sends forth rays of the
+brightest hue.
+
+To the reflecting mind, the study of this religious system becomes the
+study of the history of one of the greatest religious enterprises that
+has ever been undertaken to elevate our nature above its low level, by
+uprooting the passions of the heart and dispelling the errors of the
+mind. A serious observer sees at a glance the dark and humiliating
+picture of the sad and barren results of the greatest and mightiest
+efforts of human wisdom, in its endeavours to find out the real cause of
+all human miseries, and to provide the remedies to cure the moral
+distempers to which our nature is subject. The fact of man's wretched
+and fallen condition was clearly perceived by the Buddhist philosopher,
+but he failed in his attempts to help man out of the difficulties which
+encompass him in all directions, and to bring him back to the path of
+truth and salvation. The efforts begun on the banks of the Ganges at an
+early period, and carried on with the greatest ardour and perseverance,
+have proved as abortive as those made at a later period throughout
+Greece and Italy by the greatest and brightest geniuses of antiquity.
+What a grand and irresistible demonstration both of the absolute
+inability of man to rescue from evil and attain good, and of the
+indispensable necessity of divine interference to help him in
+accomplishing that twofold achievement!
+
+It may be said in favour of Buddhism, that no philosophico-religious
+system has ever upheld, to an equal degree, the notions of a saviour and
+deliverer, and of the necessity of his mission for procuring the
+salvation, in a Buddhist sense, of man. The _rôle_ of Buddha, from
+beginning to end, is that of a deliverer, who preaches a law designed to
+secure to man deliverance from all the miseries under which he is
+labouring. But by an inexplicable and deplorable eccentricity, the
+pretended saviour, after having taught man the way to deliver himself
+from the tyranny of his passions, only leads him, after all, into the
+bottomless gulf of total annihilation.
+
+Buddhism, such as we find it in Burmah, appears to have retained, to a
+great extent, its original character and primitive genuineness,
+exhibiting, as it does, the most correct forms and features of that
+Protean creed. At the epoch the Burmans left the northern valleys and
+settled in the country they now inhabit, they were a half-civilised
+Mongolian tribe, with no kind of worship, except a sort of geniolatry,
+much similar to what we see now existing among the various tribes
+bordering on Burmah. They were in the same condition when the first
+Buddhist missionaries arrived among them. Deposited in this almost
+virginal soil, the seed of Buddhism grew up freely without encountering
+any obstacle to check its growth.
+
+Philosophy, which, in its too often erratic rambles in search of truth,
+changes, corrects, improves, destroys, and, in numberless ways, modifies
+all that it meets, never flourished in these parts; and, therefore, did
+not work on the religious institutions, which accordingly have remained
+up to this day nearly the same as they were when first imported into
+Burmah. The free discussion of religious and moral subjects, which
+constituted the very life of the Indian schools, and begat so many
+various, incoherent, and contradictory opinions on the most essential
+points of religion and philosophy, is the sign of an advanced state of
+civilisation, such as does not appear to have ever existed on the banks
+of the Irrawaddy.
+
+Owing to its geographical position, and perhaps, also, to political
+causes, Burmah has ever remained out of the reach of Hindu influence,
+which in Nepaul has coloured Buddhism with Hindu myths, and habited it
+in gross forms of idolatry. In China, where there already subsisted at
+the time of the arrival of the preachers of the new doctrine the worship
+of heroes and ancestors, Buddhism, like an immense parasitic plant,
+extended itself all over the institutions which it covered rather than
+destroyed, allowing the ancient forms to subsist under the disguise it
+afforded them. But such was not the state of Burmah when visited by the
+first heralds of Buddhism.
+
+The epoch of the introduction of Buddhism in Burmah has hitherto been a
+matter of conjecture. According to Burmese annals, Boudha-gautha, at the
+end of the fourth century of our era, brought from Ceylon a copy of the
+scriptures, and did for Burmah what Fa-Hian, the Chinese pilgrim,
+accomplished a few years afterwards in India and Ceylon for the benefit
+of his country. But Burmans maintain that they were followers of Buddha
+long before that epoch. If an inference may be drawn from analogy, it
+is probable that they are right in their assertion. China is fully as
+far from the ancient seat of Buddhism as Burmah. Yet it appears from the
+Chinese annals that the doctrines of the Indian philosopher were already
+propagated in some parts of that empire in the middle of the first
+century of our era, and probably at an earlier date. There is no
+improbability in concluding that, at least at the same time, Buddhist
+missionaries had penetrated into this country to propagate their tenets.
+According to Buddhistic annals, it was after the holding of the 3d
+Council, 236 after Gaudama's death, 207 B.C., that two missionaries
+carried religion to Thaton, the ruins of which are still to be seen
+between the mouths of the Tsitang and Salween rivers, and established
+Buddhism in Pegu. Be that as it may, we know, from the magnificent
+Buddhist monuments of Pagan, that that religion had reached, in the
+eleventh and twelfth centuries, a degree of splendour that has never
+since been equalled.
+
+The Buddhist scriptures are divided into three great parts, the Thoots
+or instructions, the Wini or discipline, and the Abidama or metaphysics.
+Agreeably to this division, the matter of the following pages is
+arranged under three heads. The Life of Buddha, with some portions of
+his preaching, will convey notions of his principal teachings and
+doctrines. It is accompanied with copious annotations intended to
+explain the text, and to convey detailed notices of the system of
+Buddhism in general, and particularly as it is found existing in Burmah.
+We have added a few small dzats, or accounts of some of the former
+existences of Gaudama, and the summary of two large ones.
+
+In the Notice on the Phongyies will be found the chief points of
+discipline fully explained and developed. We have endeavoured to render
+as complete as possible the account of the Buddhist Religious, or
+Phongyies. It is an exposition and practical illustration of the
+highest results that can be obtained under the influence of the
+doctrines of the Indian philosopher.
+
+In the Ways to Neibban an attempt has been made to set forth and unfold
+the chief points of metaphysics upon which hinges the whole religious
+system. We confess that the summary of metaphysics is rather concise. We
+were reluctant to proceed too far in this subject, which, to the
+generality of readers, is an uninviting one.
+
+A suggestion from Captain H. Hopkinson, Commissioner of the Martaban and
+Tenasserim Provinces, has induced us to add a few remarks on the names
+and situations of the principal towns and countries mentioned in the
+Legend, with the view of identifying them with modern sites and places.
+
+It is hardly necessary to state here that the writer, when he undertook
+this work, had no other object in view than that of merely expounding
+the religious system of Buddhism as it is, explaining its doctrines and
+practices as correctly as it was in his power to do, regardless of their
+merits and demerits. His information has been derived from the perusal
+of the religious books of the Burmans, and from frequent conversations
+on religion, during several years, with the best informed among the
+laity and the religious whom he has had the chance of meeting.
+
+The surest way perhaps of coming to at least an exact and accurate
+knowledge of the history and doctrines of Buddhism would be to give a
+translation of the Legends of Buddha, such as they are to be met with in
+all countries where Buddhism has established its sway, and to accompany
+these translations with an exposition of the various doctrinal points,
+such as they are held, understood, and believed by these various
+nations. This has already been done by eminent Orientalists, on
+Thibetan, Sanscrit, Cingalese, and Chinese originals. A similar work,
+executed by competent persons among the Shans, Siamese, Cambodians, and
+Cochin Chinese, would considerably help the savants in Europe, who have
+assumed the difficult task of expounding the Buddhist system in its
+complex and multifarious forms, to give a full, general, and
+comprehensive view of that great religious creed with all its
+variations.
+
+The best way to undermine the foundations of a false creed and
+successfully attack it, is to lay it open to the eyes of all and exhibit
+it as it really is. Error never retains its hold over the mind except
+under the mask of truth which it contrives to assume. When deprived of
+the mask that has covered its emptiness and unreality, it vanishes away
+as a phantom and an illusion.
+
+We are happy in having an opportunity of returning publicly our thanks
+to the worthy Commissioner of Pegu, Major A. P. Phayre, for his kind
+exertions in furthering the publication of this work. Not only is he an
+eminent Oriental scholar, and profoundly versed in all that has
+reference to Buddhism, but his great delight is to encourage every
+effort that tends to unfold and explain a creed which, despite all that
+has been written about it in the several countries where it flourishes,
+still contains many mysteries in the parts relating to its history and
+doctrines that require clearing up.
+
+We have, with a deeply-felt distrust of our poor abilities, taken the
+best portion out of our limited stock of information concerning the
+Buddhist system as it exists in these parts, and, with a willing heart,
+presented it to the public. We hope that our example may induce others,
+whose stores of knowledge on this subject are fuller and richer than
+ours, to act in a similar spirit in aid of the prosecution of a great
+object, viz., the acquisition of a correct knowledge of the religion of
+nearly 300,000,000 of our fellow-men.
+
+  RANGOON, _October_ 1858.
+
+
+
+
+PREFACE TO THE SECOND EDITION.
+
+
+The First Edition of the Life of Gaudama being out of print for the last
+five or six years, we have, at the request of several highly esteemed
+persons, come to the determination of publishing a second and
+much-enlarged edition of the same Work. In carrying on the plan of
+improvement which we had in contemplation, we have been favoured by a
+happy circumstance. We have, after much labour, found and procured, in
+the Burmese capital, a very rare palm-leaf manuscript, the contents of
+which have supplied us with copies and interesting details respecting
+the sayings and doings of Gaudama.
+
+The book is known under the Pali name of Tatha-gatha-oudana, the meaning
+of which is Joyful Utterance, or Praises, of the Tatha-gatha. The latter
+expression is one of the many titles given to Gaudama: it means, he who
+has come like all his predecessors. In the opinion of Buddhists, the
+Buddhas who appear throughout the duration of a world, or in the various
+series of succeeding worlds, have all the same mission to accomplish;
+they are gifted with the same perfect science, and are filled with
+similar feelings of compassion for and benevolence towards all beings.
+Hence the denomination which is fitly given to Gaudama, the last of
+them.
+
+In the course of the Work will be found some particulars concerning the
+author of the manuscript referred to, and the place where it was
+composed. We have only to state here that we have gathered therefrom
+much information on the condition of Gaudama, previous to his last
+existence, on the origin of the Kapilawot country, where he was born,
+and on the kings he has descended from. We have also met with many new
+details on the great intellectual working of Gaudama's mind, during the
+forty-nine days he spent in meditation around the Bodi-tree,
+particularly on the important theory of the twelve Nidanas, or causes
+and effects, which, with the four sublime truths, constitutes the very
+essence of the system. We have also found many important particulars
+concerning the whereabouts of Gaudama during the first twenty years of
+his public life, and the conversions he effected whilst engaged in the
+work of an itinerant preacher. Here, too, we have gleaned and selected a
+few of the instructions he delivered to the people that crowded about
+him. The story of Dewadat is narrated at great length. We have carefully
+written down what is said of the three Assemblies, or Councils, held at
+Radzagio, Wethalie, and Pataliputra, and what is mentioned of the kings
+who reigned in Magatha, from Adzatathat to Dammathoka. We have mentioned
+the great fact of the spread of Buddhism beyond the boundaries of
+Magatha after the holding of the third Council, taking care to relate
+what we have found stated concerning its diffusion in Pegu and Burmah.
+
+Numerous notes have been added to those of the First Edition, for the
+purpose of elucidating and explaining, as far as we are able, the
+principles of Buddhism and whatever is connected with that religious
+system.
+
+  RANGOON, _May_ 1866.
+
+
+
+
+CONTENTS.
+
+LEGEND OR LIFE OF THE BURMESE BUDDHA, CALLED GAUDAMA.
+
+
+                                                                    PAGE
+CHAPTER I.
+
+    Invocation of the Burmese translator -- Slow but steady progress
+    of Phralaong towards the Buddhaship -- Promise made to him by
+    the Buddha Deipinkara -- Origin and beginning of the Kapilawot
+    country and of its rulers -- Birth of Thoodaudana -- His
+    marriage with the Princess Maia -- Rumour of the coming birth of
+    a Buddha -- Phralaong in the seats of Nats -- Dream of Maia --
+    Conception of Phralaong -- Wonders attending that event.           1
+
+CHAPTER II.
+
+    Birth of Buddha in a forest -- Rejoicings on that occasion --
+    Kaladewila -- Prediction of the Pounhas -- Vain efforts of
+    Thoodaudana to thwart the effect of the Prediction.               34
+
+CHAPTER III.
+
+    A name is given to the child -- Prediction of the Pounhas
+    respecting the child -- Death of Maia -- Miraculous occurrence
+    at the child's cradle -- Adolescence of the Phralaong -- He sees
+    the four signs -- Return from the garden to the royal city.       45
+
+CHAPTER IV.
+
+    Phralaong leaves his palace, the royal city, and retires into
+    solitude amidst the plaudits of the Nats -- He cuts his fine
+    hair with a stroke of his sword, and puts on the habit of Rahan
+    -- He begs his food at Radzagio -- His interview with the ruler
+    of that place -- His studies under two Rathees -- His fast and
+    penances in the solitude of Oorouwela during six years.           60
+
+CHAPTER V.
+
+    Thoodzata's offering to Phralaong -- His five dreams -- He
+    shapes his course towards the Gniaong tree -- Miraculous
+    appearance of a throne -- Victory of Phralaong over Manh Nat --
+    His meditations during forty-nine days near the Bodi tree -- He
+    at last obtains the perfect science -- He overcomes the
+    temptations directed against him by the daughters of Manh --
+    Buddha preaches the law to a Pounha and to two merchants.         77
+
+CHAPTER VI.
+
+    Buddha hesitates to undertake the task of preaching the law --
+    The great Brahma entreats him to preach the law to all beings --
+    His assent to the entreaties -- Journey towards Migadawon -- He
+    meets Ouppaka -- His first preachings -- Conversion of a young
+    nobleman named Ratha, followed by that of his father and other
+    relatives -- Conversion of several other noblemen --
+    Instructions to the Rahans -- Conversion of the three Kathabas.  111
+
+CHAPTER VII.
+
+    Buddha's sermon on the mountain -- Interview of Buddha and King
+    Pimpathara in the vicinity of the city of Radzagio -- Answer of
+    Kathaba to Buddha's interrogation -- Instructions delivered to
+    the king and his attendants -- Solemn entry of Buddha into
+    Radzagio -- Donation of the Weloowon monastery to Buddha --
+    Conversion of Thariputra and Maukalan -- The Rahans are keenly
+    taunted by the people of Radzagio.                               146
+
+CHAPTER VIII.
+
+    Thoodaudana, desirous to see his son, sends messengers to him --
+    They become converts -- Kaludari, a last messenger, prevails on
+    Buddha to go to Kapilawot -- His reception -- Conversion of the
+    king and of Yathaudara -- Nanda and Raoula put on the religious
+    habit -- Conversion of Ananda and of several of his relatives --
+    Temptation of Ananda -- Conversion of Eggidatta -- Story of
+    Tsampooka.                                                       165
+
+CHAPTER IX.
+
+    A rich man of Thawattie, named Anatapein, becomes a convert --
+    Story of Dzewaka -- He cures Buddha of a painful distemper --
+    The people of Wethalie send a deputation to Buddha -- Digression
+    on the manner Buddha daily spent his time -- Settling of a
+    quarrel between the inhabitants of Kaulia and those of Kapilawot
+    -- New converts are strengthened in their faith -- Thoodaudana's
+    death in the arms of his son -- Queen Patzapati and many noble
+    ladies are elevated to the rank of Rahaness -- Conversion of
+    Kema, the first queen of King Pimpathara -- Heretics near
+    Thawattie are confounded by the display of miraculous powers --
+    Buddha goes to the seat of Tawadeintha, to preach the law to his
+    mother.                                                          194
+
+CHAPTER X.
+
+    Buddha's proceedings in the seat of Tawadeintha -- His
+    triumphant return to the seat of men, in the city of Thin-ka-tha
+    -- He is calumniated by the heretics of Thawattie -- Eighth
+    season spent in the forest of Tesakala -- Subsequent preachings
+    -- He meets with a bad reception in the Kothambi country --
+    Dissension among the disciples -- Reconciliation -- Travels of
+    Buddha -- Preaching to a Pounha who tilled a field.              223
+
+CHAPTER XI.
+
+    Voyage to Tsalia -- Instructions to Meggia -- Raoula is made
+    a professed religious -- Manahan's questions to Buddha --
+    Misbehaviour of Thouppabuda -- Questions proposed by Nats in
+    the Dzetawon monastery -- Conversion of a Biloo -- Episode of
+    Thirima at Radzagio -- Attention paid to a poor pounha and to a
+    weaver's daughter, on account of their faith -- In the twentieth
+    season, appointment of Ananda to the stewardship -- Conversion
+    of a famous robber.                                              241
+
+CHAPTER XII.
+
+    Buddha is slandered in Thawattie -- Questions put to him by
+    a pounha -- Story of Anatapein's daughter -- Conversion of a
+    pounha whose navel emitted rays of light -- Blank in a great
+    part of Buddha's life -- Story of Dewadat -- His jealousy
+    towards Buddha -- His friendship with Prince Adzatathat -- His
+    ambition -- His attempt to kill Buddha -- His miserable end.     256
+
+
+
+
+LEGEND OF THE BURMESE BUDDHA
+
+CALLED
+
+GAUDAMA.
+
+
+
+
+CHAPTER I.
+
+    _Invocation of the Burmese translator -- Slow but steady progress
+    of Phralaong towards the Buddhaship -- Promise made to him by the
+    Buddha Deipinkara -- Origin and beginning of the Kapilawot country
+    and of its Rulers -- Birth of Thoodaudana -- His marriage with the
+    Princess Maia -- Rumour of the coming birth of a Buddha -- Phralaong
+    in the seat of Nats -- Dream of Maia -- Conception of
+    Phralaong -- Wonders attending that event._
+
+
+I adore[1] Buddha who has gloriously emerged from the bottomless
+whirlpool of endless existences, who has extinguished the burning fire
+of anger and other passions, who has opened and illuminated the
+fathomless abyss of dark ignorance, and who is the greatest and most
+excellent of all beings.
+
+I adore the Law which the most excellent Buddha has published, which is
+infinitely high and incomparably profound, exceedingly acceptable, and
+most earnestly wished-for by Nats and men, capable to wipe off the
+stains of concupiscence, and is immutable.
+
+I adore the Assembly of the Perfect, of the pure and illustrious Ariahs
+in their eight sublime states, who have overcome all the passions that
+torment other mortals, by eradicating the very root of concupiscence,
+and who are famous above all other beings.
+
+I undertake to translate from the Pali[2] text the history of our most
+excellent Phra, from the period he left Toocita,[3] the fourth abode of
+Nats, to the time he entered into the state of Neibban.
+
+Previous, however, to commencing the work, I will relate succinctly what
+is found in our books respecting the great Being who, by a slow but sure
+process, was qualifying himself for his great and high destiny. It is
+stated that all the following particulars were narrated by Gaudama
+himself to the great disciple Thariputra.
+
+For seven thingies of worlds, he who was to become a Buddha felt, during
+that immense number of revolutions of nature, a thought for the
+Buddhaship awakening in his soul. This thought was succeeded by a wish,
+a desire, and a longing for that extraordinary calling. He began to
+understand that the practice of the virtues of the highest order was
+requisite to enable him to attain the glorious object of his ardent
+wishes, and no less than 125,000 Buddhas appeared during that space of
+time.
+
+When the above period had at last come to an end, the inward workings of
+his soul prompted him to ask openly for the Buddhaship. The period of
+asking lasted nine thingies of worlds. It was brightened and illustrated
+by the successive manifestation of 987,000 Buddhas. In the beginning of
+this latter period, the future Gaudama was a prince of the name of
+Laukatara, ruler of the Nanda country. At that time there appeared in
+the country of Kapilawot a Buddha called Thakiamuni Paurana Gaudama. As
+he happened to travel through the Nanda country, with the twofold object
+of preaching the law and begging for his food, the ruler Laukatara made
+great offerings to him. Meanwhile, with a marked earnestness, he
+solicited at the feet of Thakiamuni the favour of becoming, at some
+future time, a Buddha like himself. He expressed the wish to be born in
+the same country, from the same father and mother, to have for his wife
+the very same queen, to ride the same horse, to be attended by the same
+companions and the same two great disciples on the right and on the
+left. To this request Thakiamuni replied in the affirmative, but he
+added that an immense length of time had still to elapse ere the objects
+of his petition could be fully granted. A similar application was
+repeatedly made to all the other succeeding Buddhas, and a like promise
+was held out to him.
+
+The third period of four thingies of worlds was remarkable for the
+complete absence of all that could enlighten or illustrate the various
+states of existence. A complete moral and intellectual darkness was
+spread over all beings, and kept them wrapped up in utter darkness. No
+Buddhas, no Pitzekabuddhas appeared to illuminate by their doctrine and
+science the minds of men. No Tsekiawade, or king of the world, made his
+appearance to infuse life and energy in the midst of the universal
+slumbering.
+
+But the hundred thousand revolutions of nature that followed were more
+fortunate. There flourished no less than twenty-seven Buddhas, from
+Tahingara, the first in the series, to Kathaba, the last one immediately
+preceding Gaudama.
+
+During the period when the Buddha named Deipinkara was the teacher of
+all beings, our future Gaudama was born in the country of Amarawatti,
+from illustrious and rich parents belonging to the caste of Pounhas.
+
+While still a youth, he lost both his parents and inherited their
+property.
+
+In the midst of pleasure and plenty he one day made this
+reflection:--The riches that I now possess were my parents' property,
+but they have not been able to save them from the miseries attending
+death. They will not, alas! afford to me a better and more secure fate.
+When I go into the grave, they will not come along with me. This bodily
+frame I am clad in is not worthy to be pitied. Why should I bestow signs
+of compassion upon it? Filled with impurities, burdened by rottenness,
+it has all the elements of destruction in the compounded parts of its
+existence. Towards Neibban I will turn my regards; upon it my eyes shall
+be riveted. There is the tank in which all the impurities of passion may
+be washed away. Now I will forsake everything, and go forthwith in
+search of a teacher that will point out to me the way that leads to the
+state Neibban.
+
+Full of these thoughts, the young man gave away to the needy all that he
+possessed, reserving nothing to himself. Freed from the trammels of
+riches, he withdrew into a lonely place, where the Nats had prepared
+beforehand all that was necessary to minister to his wants. He embraced
+the profession or mode of life of a Rahan, or perfect. Attired in the
+dress of his new profession, he lived for some time on this spot under
+the name of Thoomeda. Displeased, however, with the too easy mode of
+life he was leading, he left that spot, and contented himself with
+dwelling under the shade of trees. He, however, went forth from time to
+time in quest of his food.
+
+A few years previous to the retirement of Thoomeda into solitude, he who
+was to be the Buddha Deipinkara migrated from one of the Nats' seats,
+and was incarnated in the womb of the Princess Thoomeda, wife of
+Thoodewa, king of the Ramawatti country. Subsequently he was married to
+the Princess Padouma, who bore unto him a son, named Oothabakanda. On
+the same year in which the child was born, the king left his palace on
+an elephant's back, withdrew into some lonely place, practised during
+ten months all sorts of self-inflicted penances, and, under the shade of
+the tree Gniaong Kiat, became a Buddha. On that occasion the earth
+quivered with great violence, but the hermit Thoomeda, being in ecstasy
+at that moment, knew nothing of the extraordinary occurrence.
+
+On a certain day, Deipinkara was travelling through the country for the
+twofold purpose of preaching the law and collecting his food. Arrived
+near a place where the road was very bad, he stopped for a while until
+the road should be made passable. The people hastened from all parts to
+come and prepare the road for Deipinkara and his followers. Thoomeda,
+gifted with the privilege of travelling through the air, happened to
+pass over the spot where crowds of people were busily engaged in
+preparing and levelling a road. The hermit alighted on that spot, and
+inquired of the people what was the reason of their busy exertions. They
+told him that the most excellent Deipinkara was expected with a large
+retinue of disciples, and that they strained every nerve to have the
+road ready for them. Thoomeda begged to be permitted to bear a part in
+the good work, and asked that a certain extent of the road be assigned
+to him as his task. His request was granted, and he forthwith set to
+work with the greatest diligence. It was all but finished when Buddha
+Deipinkara, followed by forty thousand disciples, made his appearance.
+Thoomeda, actuated by an ardent desire of testifying his respect to the
+holy personage, without a moment's hesitation flung himself into the
+hollow that was as yet not filled, and lying on his belly, with his back
+upwards, bridged the place, and entreated the Buddha and his followers
+to cross the hollow by trampling over his body. Great and abundant shall
+be the merits that I, said he within himself, shall gain by this good
+work. No doubt I will receive from the mouth of Deipinkara the assurance
+that I shall, hereafter, obtain the Buddhaship. The Buddha, standing
+over him, admired the humble and fervent devotedness of Thoomeda. With
+one glance he perceived all that was going on in the hermit's mind, and
+with a loud voice, that could be heard by all his disciples, he assured
+him that four thingies and one hundred thousand worlds hence he would
+become a Buddha, the fourth that would appear during the world, called
+Badda. He went on to describe minutely the principal events that were to
+illustrate his future career. No sooner was this revelation made to him
+than Thoomeda hastened back to his forest. Sitting at the foot of a
+tree, he encouraged himself by fine comparisons to the practice of
+those virtues that were best suited to weaken in him the influence of
+the passions.
+
+In the different existences that followed, Thoomeda, at all the periods
+of the appearance of some Buddhas, received a confirmation of the
+promise he had had from the lips of Deipinkara.
+
+This present world we live in has been favoured above all others.
+Already three Buddhas have appeared, viz., Kaukkasan, Gaunagong, and
+Kathaba. These all belonged to the caste of Pounhas, and he who was to
+be hereafter our Gaudama, during the many existences he passed through,
+at the time of the manifestations of those three Buddhas, was always
+born of the same caste. Kathaba is said to have lived and preached
+during the ninth andrakap. It was he who, for the last time, assured the
+future Gaudama that he would obtain the Buddhaship during the tenth
+andrakap.
+
+We will only mention his last existence in the seat of man, previous to
+the one in which he was to obtain the great prize he had laboured for
+with so much earnestness during innumerable existences. He became prince
+under the name of Wethandra, and practised to an eminent, nay heroic,
+degree the virtues of liberality and charity. To such an extent did he
+obey the dictates of his liberal heart, that, after having given away
+all the royal treasures, his white elephant, &c., he did not shrink from
+parting with his own wife, the Princess Madi, and his two children,
+Dzali and Gahna. He then died and migrated to the Toocita seat, and
+enjoyed the blissfulness and felicity of Nats, under the name of
+Saytakaytoo, during fifty-seven koudes of years.
+
+The origin and beginning of the Kapilawot country, as well as of its
+rulers, are to be alluded to as briefly as possible. In the country of
+the middle, Mitzimadesa, the kings that ruled from the time of
+Mahathamadat to that of Ookakaritz, king of Benares, were 252,556 in
+number. The last-named monarch was married to five wives, and had
+children by them all. The first queen happening to die, the king became
+passionately enamoured of a young woman, whom he married. She soon
+presented him with a son, whom the king, pressed by his young wife's
+solicitations, declared heir-apparent, to the prejudice of his elder
+sons. As might have been expected, the four elder sons loudly complained
+of the preference given to their younger brother. To put an end to these
+domestic disputes, the king called his four sons and their five sisters,
+gave them a large retinue, and bade them go in a northerly direction, in
+search of a spot favourable for building a new city. They followed their
+father's advice. After long wandering through the forests, they came to
+a place where lived the Rathee Kapila, who, becoming acquainted with the
+object of their errand, desired them to stay with him and found a city.
+He also wished that on the very spot where his hut stood the king's
+palace should be erected. He predicted that this city would become
+great, powerful, and illustrious; that it would be a city of peace,
+since the animals in the forests lived peaceably, without ever
+attempting to inflict harm on each other. The proposal was cheerfully
+accepted. All the people set to work with great earnestness. When the
+work was completed, they offered the new city to Kapila, who was made
+their teacher. Hence the name of Kapilawottoo, or Kapilawot.
+
+The four princes, finding that among their followers there were no
+daughters of the royal race whom they could marry, resolved, in order to
+keep pure the blood-royal, to marry their four youngest sisters. The
+eldest one was raised to the dignity of queen-mother. Ookamukka, the
+eldest of the brothers, was the first king of Kapilawot. Whilst these
+things were taking place, the king of Benares, having been attacked with
+leprosy, had left his throne and retired to a forest north of his
+capital. There he found his cure under the shade of the kalau tree. At
+the same time the eldest sister, named Peya, who had become
+queen-mother, was seized with the same distemper, and went into the
+same forest. She met with the king, whom she knew not. By his advice she
+sat under the kalau tree, and the beneficent smell of the leaves soon
+worked a perfect cure. They were subsequently married, and had a
+numerous progeny. They settled on this spot, and built the city of
+Kaulya. The small river Rohani flowed between Kaulya and Kapilawot.[A]
+
+    [A] When laying before the reader a short and concise account
+    of the being who was to become the Buddha called Gaudama, the
+    writer deems it necessary to make a general observation, which,
+    he hopes, will greatly help the reader to understand correctly
+    several passages of the following pages. Gaudama was a Hindu,
+    brought up by Hindu masters, and initiated in all the knowledge
+    possessed by the society he lived in. He accepted the fabulous
+    genealogies of kings such as they were found in the writings
+    of his days. The same may be said of the erroneous notions
+    respecting our globe, the size and motions of the sun and the
+    moon and other heavenly bodies, the explanations of many natural
+    phenomena, the description of hell, of the seats of reward, &c.
+    Teacher as he was of moral precepts, based upon metaphysical
+    principles, Gaudama concerned himself very little about these
+    things, which, in his eyes, were not worth the consideration
+    of a sage. But he, or more probably his disciples, availed
+    themselves of these notions for resting upon them some portions
+    of their system, and giving them such developments as best
+    suited their views. These notions, though wedded to the
+    religious system originated by Gaudama, do not, strictly
+    speaking, belong to it. They existed before his appearance in
+    the schools of philosophy; they formed a part of the stock of
+    knowledge possessed by the society in which he was reared. To
+    account properly for these particulars and many others belonging
+    to the disciplinary regulations, recourse must be had to the
+    study of the ancient religion of the Hindus, Brahminism.
+
+    In the account of the foundation of the Kapilawot city, we find
+    that the practice of leaving the eldest sister unmarried, and
+    of the princes marrying their own sisters, is up to this day
+    observed by the royal family of Burmah. The eldest daughter of
+    the reigning monarch is to remain unmarried during her parents'
+    life, and the first queen is often, if not always, the sister or
+    half-sister of the king. The same unnatural practice prevailed
+    in the royal family of the ancient Persians.
+
+From Ookamukka, the first king of Kapilawot, to Prince Wethandra, there
+are but seven successive kings. From Dzali, the son of Wethandra, to
+Dzeyathana, the great-grandfather of Gaudama, there were 82,002 kings.
+Let it be borne in mind, that, during that period of time, our
+Phralaong, or future of Gaudama, was in one of the Nats' seats. The
+princes of Kapilawot were wont to go and sport on the water of a lake
+somewhat distant from the city. They at first erected a temporary place
+of residence in the vicinity of that sheet of water, and finally built a
+city which received the name of Dewaha. It had likewise its kings of the
+same Thagiwi race. Dzeyathana, the king of Kapilawot, had a son named
+Thiahanoo, and a daughter named Yathaudara. Aukaka, king of Dewaha, his
+contemporary, had also a son and a daughter, Eetzana and Kitzana.
+Thiahanoo was married to Kitzana, who bore unto him five sons,
+Thoodaudana, Kanwaudana, Thoukkaudana, Thekkaudana, and Amittaudana; and
+two daughters, Amita and Pilita. Eetzana, the son of the king of Dewa,
+married Yathaudara, daughter of Dzeyathana, king of Kapilawot. From this
+marriage were born two sons, Thoopabuddha and Dantapani, and two
+daughters, Maia and Patzapati.
+
+When Eetzana became king of Dewaha, a considerable error had crept into
+the calendar. A correction was deemed necessary. There lived a
+celebrated hermit, or Rathee, named Deweela, well versed in the science
+of calculation. After several consultations held on this important
+subject in the presence of the king, it was agreed that the Kaudza era
+of 8640 years should be done away with on a Saturday, the first of the
+moon of Tabaong, and that the new era should be made to begin on a
+Sunday, on the first day of the waxing moon of the month Tagoo. This was
+called the Eetzana era.
+
+On the 10th of the new era, Thoodaudana was born in the city of
+Kapilawot; and on the twelfth year, Maia was born at Dewaha. In the days
+of the Buddha Wipathi, the future Maia was then the daughter of a
+Pounha. Her father, who tenderly loved her, gave her one day a fine
+nosegay with a great quantity of the choicest perfumes and essences. The
+young girl, delighted with these articles, hastened to the place where
+lived Wipathi, and with pious and fervent earnestness laid at his feet
+all that she had received from her father. Wipathi, admiring the fervent
+liberality of the damsel, assured her that she would hereafter become
+the mother of a Buddha, who was to be called Gaudama.
+
+When Thoodaudana was eighteen years of age, his father, King Thiahanoo,
+called eight Pounhas skilled in the science of astrology, and directed
+them to go with a large retinue and splendid presents in search of a
+royal princess to be married to his son. The eight Pounhas departed.
+They visited several countries, but all in vain; they could not find one
+princess worthy of their master's son. At last they came to the city of
+Dewaha. They had no sooner arrived in sight of it than they saw many
+signs which prognosticated that in the city would be found an
+accomplished princess, in every respect qualified to become the wife of
+the heir to the throne of Kapilawot. At that time the young Maia had
+gone to enjoy herself in a garden outside the city. It was situated on a
+gently sloping ground, covered with all sorts of the finest and rarest
+trees. A small brook, winding its course in various directions, shed on
+every hand, from its gently murmuring waters, a delicious freshness.
+Thither the royal messengers resorted. They found the princess in the
+midst of her companions, outshining them all in beauty, like the moon
+among the stars. Admitted into her presence, the head of the deputation
+attempted to speak and explain the object of his visit; but he was so
+much overwhelmed by the beauty and the graceful and dignified appearance
+of the princess, that his voice failed him, and he fainted three times
+in succession. As each fit came on him several damsels ran to his
+assistance with pitchers of fresh water, and brought him back to his
+senses. Having recovered his spirits, the chief Pounha felt encouraged
+by some graceful and kind words from the lips of the princess. He
+explained to her, in the choicest expressions, the object of his
+mission; and with a faltering and timid tone of voice stated to her that
+he had come to entreat her to accept presents from, and the hand of,
+Prince Thoodaudana. Meanwhile he poured at her feet the brightest jewels
+and rarest articles. The princess, with a sweet voice, modestly replied
+that she was under the protection and care of her beloved parents, whose
+will she never resisted; that it was to them that this affair should be
+referred. For her own part, she had but one thing to do--to abide by her
+parents' wishes.
+
+Satisfied with the answer, the Pounhas retired, and hastened to the
+palace of King Eetzana, to whom they related all that had just happened.
+The king graciously agreed to the proposal, and, in proof of his perfect
+satisfaction, sent in return a deputation with many presents to Prince
+Thoodaudana and his father. As might be expected, the royal messengers
+were well received at Kapilawot. Thiahanoo and his son set out with a
+countless retinue for the city of Dewaha. In a grove of mango-trees an
+immense building was erected, out of the city, for their reception and
+accommodation; and in the middle of that building a spacious hall was
+arranged with infinite art for the marriage ceremony. When all the
+preparations were completed, the bridegroom, attended by his father,
+King Thiahanoo and the chief of Brahmas, went out to meet the bride, who
+was coming from the garden, accompanied by her mother and the wife of
+the great Thagia. Both advanced towards the centre of the hall, near a
+stand raised for the occasion. Thoodaudana first stretched forth his
+hand and laid it over that place. Maia gracefully did the same. They
+then took each other's hands, in token of the mutual consent. At that
+auspicious moment all the musical instruments resounded, and proclaimed
+in gladdening airs the happy event. The Pounhas, holding the sacred
+shell in their hands, poured the blessed water over their heads,
+uttering all sorts of blessings. The parents and relatives joined in
+invoking upon the young couple the choicest benedictions. The king,
+princes, Pounhas, and nobles vied with each other in making presents,
+and wishing them all sorts of happiness.
+
+When the festival was over, Thiahanoo desired to go back to his country
+with his son and daughter-in-law. This was done with the utmost pomp
+and solemnity. On his return, he continued to govern his people with
+great prudence and wisdom, and at last died and migrated to one of the
+Nats' seats. He was succeeded by his son Thoodaudana, who, with his
+amiable wife, religiously observed the five precepts and the ten rules
+of kings. By his beneficence and liberality to all, he won the sincere
+affection of his people. It was on the twenty-eighth year of the new era
+that he was married. Soon after, he took for his second wife, Patzapati,
+the youngest sister of Maia. Thoodaudana's sister, Amitau, was married
+to Thouppabuddha, the son of king Eetzana.
+
+About four thingies,[4] an hundred thousand worlds ago,[5] the most
+excellent Buddha, who is infinitely wise and far superior to the three
+orders of beings, the Brahmas, the Nats,[6] and men, received at the
+feet of the Phra Deipinkara the assurance that he would afterwards
+become himself a Buddha. At this time he was a Rathee,[7] under the
+name of Thoomeda. During that immense space of time, he practised in the
+highest degree the ten great virtues, the five renouncings, and the
+three mighty works of perfection.[8] Having become a great prince[9]
+under the name of Wethandra, he reached the acme of self-abnegation and
+renouncement to all the things of this world. After his death, he
+migrated to Toocita, the fourth abode of Nats. During his sojourn in
+that happy place, enjoying the fulness of pleasure allotted to the
+fortunate inhabitants of those blissful regions, a sudden and uncommon
+rumour, accompanied with an extraordinary commotion proclaimed the
+gladdening tidings that a Phra was soon to make his appearance in this
+world.[B]
+
+    [B] _Remark of the Burmese translator._--There are three solemn
+    occasions on which this great rumour is noised abroad. The
+    first, when the Nats, guardians of this world, knowing that
+    100,000 years hence the end of this world is to come, show
+    themselves amongst men with their heads hanging down, a
+    sorrowful countenance, and tears streaming down their faces.
+    They are clad in a red dress, and proclaim aloud to all mortals
+    the destruction of this planet 100,000 years hence. They
+    earnestly call upon men to devote themselves to the observance
+    of the law, to the practice of virtue, the support of parents,
+    and the respect due to virtuous personages. The second occasion
+    is, when the same Nats proclaim to men that a thousand years
+    hence a Buddha or Phra will appear amongst them; and the third
+    is, when they come and announce to men that within a hundred
+    years there will be in this world a mighty prince, whose
+    unlimited sway shall extend over the four great islands.
+
+On hearing that a Phra was soon to make his appearance amongst men, all
+the Nats, the peaceful inhabitants of the fortunate abode of Toocita,
+assembled in all haste and crowded around Phralaong,[10] eagerly
+inquiring of him, who was the fortunate Nat to whom was reserved the
+signal honour of attaining the incomparable dignity of Buddha. The
+reason which directed their steps towards Phralaong, and suggested their
+inquiry, was, that in him were already to be observed unmistakable
+signs, foreshadowing his future greatness.
+
+No sooner did it become known that this incomparable destination was to
+be his happy lot, than Nats from all parts of the world resorted to the
+abode of Toocita, to meet Phralaong and to congratulate him upon this
+happy occasion. "Most glorious Nat," did they say to him, "you have
+practised most perfectly the ten great virtues;[11] the time is now
+come for you to obtain the sublime nature of Buddha. During former
+existences, you most rigidly attended to the observance of the greatest
+precepts, and walked steadily in the path of the highest virtues; you
+then sighed after and longed for the happiness of Nats and Brahmas; but
+now you have most gloriously achieved the mightiest work, and reached
+the acme of perfection. It remains with you only to aspire at the full
+possession of the supreme intelligence, which will enable you to open to
+all Brahmas, Nats, and men the way to the deliverance from those endless
+series of countless existences[12] through which they are doomed to
+pass. Now the light of the law is extinguished, a universal darkness has
+overspread all minds. Men are more than ever slaves to their passions;
+there is a total lack of love among them; they hate each other, keep up
+quarrels, strifes and contentions, and mercilessly destroy each other.
+You alone can free them from the vicissitudes and miseries essentially
+connected with the present state of all beings. The time is at last
+come, when you are to become a Buddha."
+
+Unwilling to return at once a positive answer, Phralaong modestly
+replied that he wanted some time to inquire particularly into the great
+circumstances always attending the coming of a Buddha in this world,
+viz., the epoch or time when a Buddha appears, the place which he
+chooses for his apparition or manifestation, the race or caste he is to
+be born from, and the age and quality of her who is to be his mother. As
+regards the first circumstance, Phralaong observed that the apparition
+of a Buddha could not have taken place during the previous period[13] of
+100,000 years and more that had just elapsed, because during that
+period the life of men was on the increase. The instructions on birth
+and death, as well as on the miseries of life, which form the true
+characteristics of Buddha's law, would not then be received with
+sufficient interest and attention. Had any attempt been made at that
+time to preach on these three great topics, the men of those days, to
+whom those great events would have appeared so distant, could not have
+been induced to look upon them with sufficient attention; the four great
+truths would have made no impression on their minds; vain and fruitless
+would have been the efforts to disentangle them from the ties of
+passions, then encompassing all beings, and to make them sigh after the
+deliverance from the miseries entailed upon mankind by birth, life, and
+death. The period when human life is under a hundred years' duration
+cannot at all be the proper period for such an important event, as the
+passions of men are then so many and so deeply rooted that Buddha would
+in vain attempt to preach his law. As the characters which a man traces
+over the smooth surface of unruffled water instantly disappear without
+leaving any mark behind, so the law and instructions that one should
+attempt to spread on the hardened hearts of men would make no lasting
+impression upon them. Hence he concluded that the present period, when
+the life of men was of about a hundred years' duration, was the proper
+one for the apparition of a Buddha. This first point having been
+disposed of, Phralaong examined in what part of the globe a Buddha was
+to appear.
+
+His regards glanced over the four great islands[14] and the 2000 small
+ones. He saw that the island of Dzapoudiba, the southern one, had always
+been the favourite place selected by all former Buddhas; he fixed upon
+it, too, for himself. That island, however, is a most extensive one,
+measuring in length 300 youdzanas, in breadth 252, and in circumference
+900. He knew that on that island former Buddhas and semi-Buddhas, the
+two great Rahandas,[15] or disciples of the right and left, the prince
+whose sway is universal, &c., had all of them invariably fixed upon and
+selected that island, and, amidst the various countries on the island,
+that of Mitzima, the central one, where is to be found the district of
+Kapilawot. "Thither," said he, "shall I resort, and become a Buddha."
+
+Having determined the place which he was to select for his terrestrial
+seat, Phralaong examined the race or caste from which he was to be born.
+The caste of the people and that of merchants appeared too low, and
+much wanting in respectability, and, moreover, no Buddha had ever come
+out therefrom. That of the Pounhas was in former times the most
+illustrious and respected, but that of princes, in those days, far
+surpassed it in power and consideration. He therefore fixed his choice
+upon the caste of princes, as most becoming his future high calling. "I
+choose," said he, "prince Thoodaudana for my father. As to the princess
+who is to become my mother, she must be distinguished by a modest
+deportment and chaste manners, and must never have tasted any
+intoxicating drink. During the duration of 100,000 worlds she must have
+lived in the practice of virtue, performing with a scrupulous exactitude
+all the rules and observances prescribed by the law. The great and
+glorious Princess Maia is the only person in whom all these conditions
+are to be found. Moreover, the period of her life shall be at an end ten
+months and seven days hence;[16] she shall be my mother."
+
+Having thus maturely pondered over these four circumstances, Phralaong,
+turning to the Nats that surrounded him, anxiously expecting his answer,
+plainly and unreservedly told them that the time for his becoming Buddha
+had arrived, and bade them forthwith communicate this great news to all
+the Brahmas and Nats. He rose up, and, accompanied by all the Nats of
+Toocita, withdrew into the delightful garden of Nandawon. After a short
+sojourn in that place, he left the abode of Nats, descended into the
+seat of men, and incarnated in the womb of the glorious Maia, who at
+once understood that she was pregnant with a boy who would obtain the
+Buddhaship. At the same moment also the Princess Yathaudara, who was to
+be the wife of the son of Maia, descended from the seats of Nats, and
+was conceived in the womb of Amitau, the wife of Prince Thouppabuddha.
+
+At that time the inhabitants of Kapilawot were busily engaged in
+celebrating, in the midst of extraordinary rejoicings, the festival of
+the constellation of Outarathan (July-August). But the virtuous Maia,
+without mixing amidst the crowds of those devoted to amusements, during
+the seven days that preceded the full moon of July, spent her time among
+her attendants, making offerings of flowers and perfumes. The day before
+the full moon she rose up at an early hour, bathed in perfumed water,
+and distributed to the needy four hundred thousand pieces of silver.
+Attired in her richest dress, she took her meal, and religiously
+performed all the pious observances usual on such occasions. This being
+done, she entered into her private apartment, and, lying on her couch,
+fell asleep and had the following dream:--
+
+       *       *       *       *       *
+
+Four princes of Nats, of the abode of Tsadoomarit, took the princess
+with her couch, carried it to the Mount Himawonta,[17] and deposited it
+on an immense and magnificent rock, sixty youdzanas long, adorned with
+various colours, at the spot where a splendid tree, seven youdzanas
+high, extends its green and rich foliage. The four queens, wives of the
+four princes of Tsadoomarit, approaching the couch where Maia was
+reclining, took her to the banks of the lake Anawadat, washed her with
+the water of the lake, and spread over the couch flowers brought from
+the abode of Nats. Near the lake is a beautiful mountain of a silvery
+appearance, the summit whereof is crowned with a magnificent and lofty
+palace. On the east of the palace, in the side of the mount, is a
+splendid cave. Within the cave, a bed similar to that of the Nats was
+prepared. The princess was led to that place and sat on the bed,
+enjoying a delicious and refreshing rest. Opposite this mount, and
+facing the cave where Maia sat surrounded by her attendants, rose
+another mount, where Phralaong, under the shape of a young white
+elephant, was roaming over its sides in various directions. He was soon
+seen coming down that hill, and, ascending the one where the princess
+lay on her bed, directed his course towards the cave. On the extremity
+of his trunk, lifted up like a beautiful string of flowers, he carried a
+white lily. His voice, occasionally resounding through the air, could be
+heard distinctly by the inmates of the grotto, and indicated his
+approach. He soon entered the cave, turned three times round the couch
+whereupon sat the princess, then, standing for a while, he came nearer,
+opened her right side, and appeared to conceal himself in her womb.
+
+In the morning, having awoke from her sleep, the queen related her dream
+to her husband. King Thoodaudana sent without delay for sixty-four
+Pounhas.[18] On a ground lined with cow-dung, where parched rice,
+flowers, and other offerings were carefully deposited and profusely
+spread, an appropriate place was reserved for the Pounhas. Butter, milk,
+and honey were served out to them in vases of gold and silver; moreover,
+several suits of apparel and five cows were offered to each of them as
+presents, as well as many other articles. These preliminaries being
+arranged, the prince narrated to them the dream, with a request for its
+explanation.
+
+"Prince," answered the Pounhas, "banish from your mind all anxious
+thoughts, and be of a cheerful heart; the child whom the princess bears
+in her womb is not a girl but a boy. He will, after growing up, either
+live amongst men, and then become a mighty ruler, whose sway all the
+human race will acknowledge; or, withdrawing from the tumult of society,
+he will resort to some solitary place, and there embrace the profession
+of Rahan. In that condition he will disentangle himself from the
+miseries attending existence, and at last attain the high dignity of
+Buddha." Such was the explanation of the dream. At the moment Phralaong
+entered into Maia's womb, a great commotion was felt throughout the four
+elements, and thirty-two wonders simultaneously appeared. A light of an
+incomparable brightness illuminated suddenly ten thousand worlds. The
+blind, desirous, as it were, to contemplate the glorious dignity of
+Phralaong, recovered their sight; the deaf heard distinctly every sound;
+the dumb spoke with fluency; those whose bodies were bent stood up in an
+erect position; the lame walked with ease and swiftness; prisoners saw
+their fetters unloosed, and found themselves restored to liberty; the
+fires of hell were extinguished; the ravenous cravings of the
+Preithas[19] were satiated; animals were exempt from all infirmities;
+all rational beings uttered but words of peace and mutual benevolence;
+horses exhibited signs of excessive joy; elephants, with a solemn and
+deep voice, expressed their contentment; musical instruments resounded
+of themselves with the most melodious harmony; gold and silver
+ornaments, worn at the arms and feet, without coming in contact, emitted
+pleasing sounds; all places became suddenly filled with a resplendent
+light; refreshing breezes blew gently all over the earth; abundant rain
+poured from the skies during the hot season, and springs of cool water
+burst out in every place, carrying through prepared beds their gently
+murmuring streams; birds of the air stood still, forgetting their usual
+flight; rivers suspended their course, seized with a mighty
+astonishment; sea water became fresh; the five sorts of lilies were to
+be seen in every direction; every description of flowers burst open,
+displaying the richness of their brilliant colours; from the branches of
+all trees and the bosom of the hardest rocks, flowers shot forth,
+exhibiting all around the most glowing, dazzling, and varied hues;
+lilies, seemingly rooted in the canopy of the skies, hung down,
+scattering their embalmed fragrance; showers of flowers poured from the
+firmament on the surface of the earth; the musical tunes of the Nats
+were heard by the rejoiced inhabitants of our globe; hundreds of
+thousands of worlds[20] suddenly approached each other, sometimes in the
+shape of an elegant nosegay, sometimes in that of a ball of flowers or
+of a spheroid; the choicest essences embalmed the whole atmosphere that
+encompasses this world. Such are the wonders that took place at the time
+Phralaong entered his mother's womb.
+
+When this great event happened, four chiefs of Nats, from the seat of
+Tsadoomarit,[21] armed with swords, kept an uninterrupted watch round
+the palace, to avert any accident that might prove hurtful to the mother
+or her blessed fruit. From 10,000 worlds, four Nats from the same seat
+were actively engaged in driving away all Bilous[22] and other monsters,
+and forcing them to flee and hide themselves at the extremity of the
+earth. Maia, free from every disordered propensity, spent her time with
+her handmaids in the interior of her apartments. Her soul enjoyed, in
+a perfect calm, the sweetest happiness; fatigue and weariness never
+affected her unimpaired health. In his mother's womb, Phralaong appeared
+like the white thread passed through the purest and finest pearls; the
+womb itself resembled an elegant Dzedi.[23][C]
+
+    [C] _Remark of the Burmese Translator._--It is to be borne in
+    mind that mothers of Buddhas having had the singular privilege
+    of giving birth to a child of so exalted a dignity, it would not
+    be convenient or becoming that other mortals should receive life
+    in the same womb; they therefore always die seven days after
+    their delivery and migrate to the abode of Nats, called Toocita.
+    It is usual with other mothers to be delivered, lying in an
+    horizontal position, and sometimes before or after the tenth
+    month. But with the mother of a Buddha the case is not the same;
+    the time of her confinement invariably happens at the beginning
+    of the tenth month, and she is always delivered in an erect and
+    vertical position.
+
+With the solicitous care and vigilant attention with which one carries
+about a thabeit[24] full of oil, the great Maia watched all her
+movements, and during ten months unremittingly laboured for the safe
+preservation of the precious fruit of her womb.
+
+
+FOOTNOTES
+
+    [1] All Buddhistic compositions are invariably prefaced with one
+    of the following formulas of worship, always used by writers on
+    religious subjects. The one relates to Buddha alone, and the
+    other to the three most excellent things, ever deserving the
+    highest veneration. The first, always written in Pali, beginning
+    with the words _Namau tassa_, may be translated as follows: I
+    adore thee, or rather adoration to, the blessed, perfect, and
+    most intelligent. Here are proposed to the faith, admiration,
+    and veneration of a true Buddhist, the three great
+    characteristics of the founder of his religion, his goodness and
+    benevolence, his supreme perfection, and his boundless
+    knowledge. They form the essential qualifications of a being who
+    has assumed to himself the task of bringing men out of the abyss
+    of darkness and ignorance, and leading them to deliverance.
+    Benevolence prompts him to undertake that great work, perfection
+    fits him for such a high calling, and supreme science enables
+    him to follow it up with a complete success. They are always
+    held out to Buddhists as the three bright attributes and
+    transcendent qualities inherent in that exalted personage, which
+    are ever to attract and concentrate upon him the respect, love,
+    and admiration of all his sincere followers.
+
+    The second formula may be considered as a short act of faith
+    often repeated by Buddhists. It consists in saying--I take
+    refuge in Buddha, the Law, and the Assembly. This short
+    profession of faith is often much enlarged by the religious zeal
+    of writers and the fervent piety of devotees. From the instance
+    of this legend we may remark how the compiler, with a soul
+    warmed by fervour is passing high encomiums upon each of the
+    three sacred objects of veneration, or the sacred asylums
+    wherein a Buddhist delights to dwell. There is no doubt that
+    this formula is a very ancient one, probably coeval with the
+    first age of Buddhism. The text of this legend bears out the
+    correctness of this assertion. It appears that the repetition of
+    this short sentence was the mark that distinguished converts.
+    Ordinary hearers of the preachings of Buddha and his disciples
+    evinced their adhesion to all that was delivered to them by
+    repeating the sacred formula. It was then, and even now it is to
+    Buddhists, what the celebrated Mahomedan declaration of
+    faith--there is but one God, and Mahomed is his prophet--is to
+    the followers of the Arabian Prophet. It is extremely important
+    to have an accurate idea of the three sacred abodes in which the
+    believer expects to find a sure shelter against all errors,
+    doubts, and fears, and a resting-place where his soul may
+    securely enjoy the undisturbed possession of truth. They
+    constitute what is emphatically called the three precious
+    things.
+
+    Phra and Buddha are two expressions which, though not having the
+    same meaning, are used indiscriminately to designate the almost
+    divine being, who after having gone, during myriads of
+    successive existences, through the practice of all sorts of
+    virtues, particularly self-denial and complete abnegation of all
+    things, at last reaches to such a height of intellectual
+    attainment that his mind becomes gifted with a perfect and
+    universal intelligence or knowledge of all things. He is thus
+    enabled to see and fathom the misery and wants of all mortal
+    beings, and to devise means for relieving and filling them up.
+    The law that he preaches is the wholesome balm designed to cure
+    all moral distempers. He preaches it with unremitting zeal
+    during a certain number of years, and commissions his chosen
+    disciples to carry on the same benevolent and useful
+    undertaking. Having laid on a firm basis his religious
+    institution, he arrives at the state of Neibban. Buddha means
+    wise, intelligent. Phra is an expression conveying the highest
+    sense of respect, which was applied originally only to the
+    author of Buddhism, but now, through a servile adulation, it is
+    applied to the king, his ministers, all great personages, and
+    often by inferiors to the lowest menials of Government. The word
+    Phra, coupled with that of Thaking, which means Lord, is used by
+    Christians in Burmah to express the idea of God, the supreme
+    being.
+
+    From the foregoing lines the reader may easily infer that the
+    author of Buddhism is a mere man, superior to all other beings,
+    not in nature, but in science and perfection. He lays no claim
+    whatever to any kind of superiority in nature; he exhibits
+    himself to the eyes of his disciples as one of the children of
+    men, who has been born and is doomed to die. He carries his
+    pretensions no farther. The idea of a supreme being is nowhere
+    mentioned by him. In the course of his religious disputations
+    with the Brahmins, he combats the notion of a god, coolly
+    establishing the most crude atheism. No one, it is true, can
+    deny that in certain Buddhistic countries the notion of an
+    Adibudha, or supreme being, is to be found in writings as well
+    as popular opinions, but we know that these writings are of a
+    comparatively recent date, and contain many doctrines foreign to
+    genuine Buddhism. This subject will, however, receive hereafter
+    further developments.
+
+    The Law, the second object of veneration, is the body of
+    doctrines delivered by Buddha to his disciples during the
+    forty-five years of his public career. He came to the perfect
+    knowledge of that law when he attained the Buddhaship under the
+    shade of the Bodi tree. At that time his mind became
+    indefinitely expanded; his science embraced all that exists; his
+    penetrating and searching eye reached the farthest limits of the
+    past, saw at a glance the present, and fathomed the secrets of
+    the future. In that position, unclouded truth shone with radiant
+    effulgence before him, and he knew the nature of all beings
+    individually, their condition and situation, as well as all the
+    relations subsisting between them. He understood at once the
+    miseries and errors attending all rational beings, the hidden
+    causes that generated them, and the springs they issued from. At
+    the same time he perceived distinctly the means to be employed
+    for putting an end to so many misfortunes, and the remedies to
+    be used for the cure of those numberless and sad moral
+    distempers. His omniscience pointed out to him the course those
+    beings had to follow in order to retrace their steps back from
+    the way of error, and enter the road that would lead to the
+    coming out from the whirlpool of moral miseries in which they
+    had hitherto wretchedly moved during countless existences. All
+    that Gaudama said to the foregoing effect constitutes the law
+    upon which so many high praises are lavished with such warm and
+    fervent earnestness. A full and complete knowledge of that law,
+    in the opinion of Buddhists, dispels at once the clouds of
+    ignorance, which, like a thick mist, encompass all beings, and
+    sheds bright rays of pure light which enlighten the
+    understanding. Man is thus enabled to perceive distinctly the
+    wretchedness of his position, and to discover the means
+    wherewith he may extricate himself from the trammels of the
+    passions and finally arrive at the state of Neibban, which is,
+    as it shall be hereafter fully explained, exemption from all the
+    miseries attending existence. The whole law is divided into
+    three parts; the Abidama or metaphysics, Thouts or moral
+    instructions, and the Wini or discipline. According to the
+    opinion of the best informed among Buddhists, the law is
+    eternal, without a beginning or an author that might have framed
+    its precepts. No Buddha ever considered himself, or has ever
+    been looked upon by others, as the inventor and originator of
+    the law. He who becomes a Buddha is gifted with a boundless
+    science that enables him to come to a perfect knowledge of all
+    that constitutes the law: he is the fortunate discoverer of
+    things already existing, but placed far beyond the reach of the
+    human mind. In fact, the law is eternal, but has become, since
+    the days of a former Buddha, obliterated from the minds of men,
+    until a new one, by his omniscience, is enabled to win it back
+    and preach it to all beings.
+
+    The third object of veneration is the Thanga, or Assembly. The
+    meaning of the Pali word Thanga is nearly equivalent to that of
+    church or congregation. In the time Gaudama lived the Assembly
+    was composed of all individuals who, becoming converts, embraced
+    the mode of living of their preacher, and remained with him, or
+    if they occasionally parted from him for a while, always kept a
+    close intercourse with him, and spent a portion of their time in
+    his company. Having left the world, they subjected themselves to
+    certain disciplinary regulations, afterwards embodied in the
+    great compilation called Wini. The members of the Assembly were
+    divided into two classes; the Ariahs or venerables, who by their
+    age, great proficiency in the knowledge of the law, and
+    remarkable fervour in the assiduous practice of all its
+    ordinances, occupied deservedly the first rank amongst the
+    disciples of Buddha, and ranked foremost in the Assembly. The
+    second class was composed of the Bickus, or simple mendicant
+    Religious. It is difficult to assert with any degree of
+    probability whether the Upasakas, or ordinary hearers, have ever
+    been regarded as members of the Thanga, and forming a portion
+    thereof. The Upasakas were believers, but continued to live in
+    the world, and formed, as it were, the laity of the Buddhistic
+    church. According to the opinion of Buddhists in these parts,
+    the laity is not considered as forming or constituting a part of
+    the Thanga; those only who abandon a secular life, put on the
+    yellow canonical dress, and endeavour to tread in the footsteps
+    of their great teacher, are entitled to the dignity of members
+    of the Assembly, to which a veneration is paid similar to that
+    offered to Buddha and the law. The Ariahs, or venerables, are
+    divided into four classes, according to their greater or less
+    proficiency in knowledge and moral worth. They are called
+    Thotapan, Thakadagan, Anagam, and Arahat. In the class of
+    Thotapan are included the individuals who have entered into the
+    current, or stream, leading to deliverance, or, in other terms,
+    who have stepped into the way of perfection. The Thotapan is as
+    yet to be born four times ere he can obtain the deliverance.
+    Those who belong to the second class glide rapidly down the
+    stream, following steadily the way leading to perfection, and
+    are to be born once more in the condition of Nat, and once in
+    that of man. Those of the third class are to be born once in the
+    condition of Nats. Finally, those of the fourth class have gone
+    over the fourth and last way to perfection, reached the summit
+    of science and spiritual attainments, and are ripe for the state
+    of Neibban, which they infallibly obtain after their death. The
+    Ariahs are again subdivided into eight classes, four of which
+    include those who are following the four ways of perfection; the
+    four others comprehend those who enjoy the reward of the duties
+    practised in following the ways of perfection.
+
+    [2] The Burmese translator of the Pali text gives us to
+    understand that his intention is not to give the history of our
+    Buddha during the countless existences that have preceded the
+    last one, when he obtained the supreme intelligence. Buddhists
+    keep five hundred and ten histories or legends of Buddha
+    purporting to give an account of as many of his former
+    existences; and to enhance the value of such records, the
+    contents are supposed to have been narrated by Buddha himself to
+    his disciples and hearers. I have read most of them. Two hundred
+    of these fabulous narrations are very short, and give few
+    particulars regarding our Phra when he was as yet in the state
+    of animal, man, and Nat. They are, except the heading and the
+    conclusion, the very same fables and _contes_ to be met with
+    amongst all Asiatic nations, which have supplied with
+    inexhaustible stores all ancient and modern fabulists. The last
+    ten narratives are really very complete and interesting stories
+    of ten existences of Buddha preceding the one we are about to
+    describe, during which he is supposed to have practised the ten
+    great virtues, the acquisition of which is an indispensable
+    qualification for obtaining the exalted dignity of Phra. Some of
+    these legends are really beautiful, interesting, and
+    well-composed pieces of literature.
+
+    [3] Toocita, or the joyful abode, is one of the seats of the
+    Nats. But in order to render more intelligible several passages
+    of this work, it is almost indispensable to have an idea of the
+    system adopted by Buddhists in assigning to rational beings
+    their respective seats or abodes. There are thirty-one seats
+    assigned to all beings, which we may suppose to be disposed on
+    an immense scale, extending from the bottom of the earth to an
+    incommensurable height above it. At the foot we find the four
+    states of punishment, viz., hell, the states of Athourikes,
+    Preithas, and animals. Next comes the abode of man. Above it are
+    the six seats of Nats. These eleven seats are called the seats
+    of passion, or concupiscence, because the beings residing
+    therein are still subject to the influence of that passion,
+    though not to an equal degree. Above the abodes of Nats we meet
+    with the sixteen seats, called Rupa, disposed perpendicularly
+    one above the other to an incalculable height. The inhabitants
+    of those fanciful regions are called Brahmas, or perfect. They
+    have freed themselves from concupiscence and almost all other
+    passions, but still retain some affection for matter and
+    material things. Hence the denomination of Rupa, or matter,
+    given to the seats. The remaining portion of the scale is
+    occupied by the four seats called Arupa or immaterials, for the
+    beings inhabiting them are entirely delivered from all passions.
+    They have, as it were, broken asunder even the smallest ties
+    that would attach them to this material world. They have reached
+    the summit of perfection; one step farther, and they enter into
+    the state Neibban, the consummation, according to Buddhists, of
+    all perfection. To sum up all the above in a few words: there
+    are four states of punishment. The seat of man is a place of
+    probation and trial. The six abodes of Nats are places of
+    sensual pleasure and enjoyments. In the sixteen seats of Rupa
+    are to be met those beings whose delights are of a more refined
+    and almost purely spiritual nature, though retaining as yet some
+    slight affections for matter. In the four seats of Arupa are
+    located those beings who are wholly disentangled from material
+    affections, who delight only in the sublimest contemplation,
+    soaring, as it were, in the boundless regions of pure
+    spiritualism.
+
+    [4] Thingie is a number represented by a unit, followed by
+    sixty-four ciphers; others say, one hundred and forty.
+
+    [5] Buddhists have different ways of classifying the series of
+    worlds, which they suppose to succeed to each other, after the
+    completion of a revolution of nature. As regards Buddhas, who
+    appear at unequal intervals for illuminating and opening the way
+    to deliverance to the then existing beings, worlds are divided
+    into those which are favoured with the presence of one or
+    several Buddhas, and those to which so eminent a benefit is
+    denied. The present revolution of nature, which includes the
+    period in which we live, has been privileged above all others.
+    No less than five Buddhas, like five shining suns, are to shoot
+    forth rays of incomparable brilliancy, and dispel the mist of
+    thick darkness that encompasses all beings, according to their
+    respective laws of demerits. Of these five, four, namely,
+    Kaukassan, Gaunagong, Kathaba, Gaudama, have already performed
+    their great task. The fifth, named Aremideia, is as yet to come.
+    The religion of Gaudama is to last five thousand years, of which
+    two thousand four hundred and eight are elapsed. The names of
+    the twenty-eight last Buddhas are religiously preserved by
+    Buddhists, together with their age, their stature, the names
+    of the trees under which they have obtained the universal
+    intelligence, their country, the names of their father and
+    mother, and those of their two chief disciples. Deinpakara
+    occupies the fourth place in the series. He is supposed to have
+    been eighty cubits high, and to have lived one hundred thousand
+    years.
+
+    It is not without interest to examine whether there have existed
+    Buddhas previous to the time of Gaudama, and whether the
+    twenty-eight Buddhas above alluded to are to be considered as
+    mythological beings who have never existed. It cannot be denied
+    that mention of former Buddhas is made in the earliest sacred
+    records, but it seems difficult to infer therefrom that they
+    are real beings. 1st. The circumstances respecting their
+    extraordinary longevity, their immense stature, and the myriads
+    of centuries that are supposed to have elapsed from the times of
+    the first to those of Gaudama, are apparently conclusive proofs
+    against the reality of their existence. 2d. The names of those
+    personages are found mentioned in the preachings of Gaudama,
+    together with those individuals with whom he is supposed to have
+    lived and conversed during former existences. Who has ever
+    thought of giving any credence to those fables? They were used
+    by Gaudama as so many means to give extension and solidity to
+    the basis whereupon he intended to found his system. 3d. There
+    are no historical records or monuments that can give countenance
+    to the opposite opinion. The historical times begin with
+    Gaudama, whilst there exist historical proofs of the existence
+    of the rival creed of Brahminism anterior to the days of the
+    acknowledged author of Buddhism.
+
+    It cannot be doubted that there existed in the days of Buddha,
+    in the valley of the Ganges and in the Punjaub, a great number
+    of philosophers, who led a retired life, devoting their time to
+    study and the practice of virtue. Some of them occasionally
+    sallied out of their retreats to go and deliver moral
+    instructions to the people. The fame that attended those
+    philosophers attracted round their lonely abodes crowds of
+    hearers, eager to listen to their lectures and anxious to place
+    themselves under their direction for learning the practice of
+    virtue. In the pages of this legend will be found passages
+    corroborating this assertion. Thence arose those multifarious
+    schools, where were elaborated the many systems, opinions, &c.,
+    for which India has been celebrated from the remotest antiquity.
+    The writer has had the patience to read two works full of
+    disputations between Brahmins and Buddhists, as well as some
+    books of the ethics of the latter. He has been astonished to
+    find that in those days the art of arguing, disputing, defining,
+    &c., had been carried to such a point of nicety as almost to
+    leave the disciples of Aristotle far behind. It has been said
+    that the gymnosophists whom Alexander the Great met in India
+    were Buddhist philosophers. But the particulars mentioned by
+    Greek writers respecting their manners and doctrines contradict
+    such a supposition. They are described as living in a state of
+    complete nakedness, and as refusing to deliver instructions to
+    the messenger of Alexander, unless he consented to strip himself
+    of his clothes. On the other hand, we know that Buddha enjoined
+    a strict modesty on his religious, and in the book of
+    ordinations the candidate is first asked whether he comes
+    provided with his canonical dress. The gymnosophists are
+    represented as practising extraordinary austerities, and holding
+    self-destruction in great esteem. These and other practices are
+    quite at variance with all the prescriptions of the Wini, or
+    book of discipline. It is further mentioned that the Macedonian
+    hero met with other philosophers living in community; but
+    whether these were Buddhists or not, it is impossible to decide.
+    It can scarcely be believed that Buddhism in the days of
+    Alexander could have already invaded the countries which the
+    Grecian army conquered.
+
+    [6] Nat in Pali means Lord. Its signification is exactly
+    equivalent to that of Dewa, Dewata. The Nats are an order of
+    beings in the Buddhistic system, occupying six seats or abodes
+    of happiness, placed in rising succession above the abode of
+    man. They are spirits endowed with a body of so subtle and
+    ethereal nature as to be able to move with the utmost rapidity
+    from their seat to that of man, and _vice versa_. They play a
+    conspicuous part in the affairs of this world, and are supposed
+    to exercise a considerable degree of influence over man and
+    other creatures. Fear, superstition, and ignorance have peopled
+    all places with Nats. Every tree, forest, fountain, village, and
+    town has its protecting Nat. Some among the Nats having lost
+    their high station through misconduct, have been banished from
+    their seats and doomed to drag a wretched existence in some
+    gloomy recess. Their power for doing evil is supposed to be very
+    great. Hence the excessive dread of those evil genii entertained
+    by all Buddhists. A good deal of their commonest superstitious
+    rites have been devised for propitiating those enemies to all
+    happiness, and averting the calamitous disasters which they seem
+    to keep hanging over our heads.
+
+    Though the Nats' worship is universal among the Buddhists of all
+    nations, it is but fair to state that it is contrary to the
+    principles of genuine Buddhism and repugnant to its tenets. It
+    is probable that it already existed among all the nations of
+    Eastern Asia at the time they were converted to Buddhism.
+
+    The tribes that have not as yet been converted to Buddhism have
+    no other worship but that of the Nats. To mention only the
+    principal ones, such as the Karens, the Khyins, and the
+    Singphos, they may differ in the mode of performing their
+    religious rites and superstitious ceremonies, but the object is
+    the same, honouring and propitiating the Nats. This worship is
+    so deeply rooted in the minds of the wild and half-civilised
+    tribes of Eastern Asia, that it has been, to a great extent,
+    retained by the nations that have adopted Buddhism as their
+    religious creed. The Burmans, for instance, from the king down
+    to the lowest subject, privately and publicly indulge in the
+    Nats' worship. As to the tribes that have remained outside the
+    pale of Buddhism, they may be styled Nats' worshippers. Hence it
+    may be inferred that previous to the introduction or the
+    preaching of the tenets of the comparatively new religion in
+    these parts, the worship of Nats was universal and
+    predominating.
+
+    [7] Raci or Rathee means an hermit, a personage living by
+    himself in some lonely and solitary recess, far from the
+    contagious atmosphere of impure society, devoting his time to
+    meditation and contemplation. His diet is of the coarsest kind,
+    supplied to him by the forests he lives in; the skins of some
+    wild animals afford him a sufficient dress. Most of those
+    Rathees having reached an uncommon degree of extraordinary
+    attainment, their bodies become spiritualised to a degree which
+    enables them to travel from place to place by following an
+    aërial course. In all Buddhistic legends, comedies, &c., they
+    are often found interfering in the narrated stories and
+    episodes.
+
+    There is no doubt but those devotees who, in the days of Buddha,
+    spent their time in retreat, devoted to study and meditation,
+    were Brahmins. In support of this assertion we have the highest
+    possible native authority, the Institutes of Menoo, compiled
+    probably during the eighth or ninth century before Christ. We
+    find in that work, minutely described, the mode of life becoming
+    a true Brahmin. During the third part of his life, a Brahmin
+    must live as an anchorite in the woods. Clad in the bark of
+    trees or the skins of animals, with his hair and nails uncut,
+    having no shelter whatever but that which is afforded him by the
+    trees of the forest, keeping sometimes a strict silence, living
+    on herbs and roots, he must train himself up to bearing with
+    entire unconcern the cold of winter and the heat of summer. Such
+    is the course of life, according to the Vedas, which the true
+    Brahmin is bound to follow during the third portion of his
+    existence. Some Buddhistic zealots have sometimes endeavoured to
+    emulate the ancient Rathees in their singular mode of life. It
+    is not quite unfrequent in our days to hear of some fervent
+    Phongies who, during the three months of Lent, withdraw into
+    solitude, to be more at liberty to devote their time to study
+    and meditation. This observance, however, is practised by but
+    very few individuals, and that, too, with a degree of laxity
+    that indicates a marked decline of the pristine fervour that
+    glowed in the soul of primitive Buddhists.
+
+    [8] The three great works are; the assistance afforded to his
+    parents and relatives, the great offerings he had made, coupled
+    with a strict observance of the most difficult points of the
+    law, and benevolent dispositions towards all beings
+    indiscriminately.
+
+    [9] This extraordinary monarch, called Tsekiawade, never makes
+    his appearance during the period of time allotted to the
+    publication and duration of the religious institutions of a
+    Buddha.
+
+    [10] Here I make use of the expression Phralaong, or more
+    correctly Phraalaong, to designate Buddha before he obtained the
+    supreme knowledge, when he was, as it were, slowly and gradually
+    gravitating towards the centre of matchless perfection. In that
+    state it is said of him that he is not yet ripe.
+
+    This word involves a meaning which ought to be well understood.
+    No single expression in our language can convey a correct idea
+    of its import, and for this reason it has been retained through
+    these pages. _Alaong_ is a derivative from the verb _laong_,
+    which means to be in an incipient way, in a way of progression
+    towards something more perfect. A Buddha is at first a being in
+    a very imperfect state; but passing through countless
+    existences, he frees himself, by a slow process, from some of
+    his imperfections; he acquires merits which enable him to rise
+    in the scale of progress, science, and perfection. In perusing
+    the narrative of the five hundred and ten former existences of
+    Gaudama which have come down to us, we find that, when he was
+    yet in the state of animal, he styled himself Phralaong. The
+    Burmese have another expression of similar import to express the
+    same meaning. They say of a being as yet in an imperfect
+    condition that he is soft, tender as an unripe thing; and when
+    he passes to the state of perfection, they say that he is ripe,
+    that he has blossomed and expanded. They give to understand that
+    he who is progressing towards the Buddhaship has in himself all
+    the elements constitutive of a Buddha lying as yet concealed in
+    himself; but when he reaches that state, then all that had
+    hitherto remained in a state of unripeness bursts suddenly out
+    of the bud and comes to full maturity. Similar expressions are
+    often better calculated to give a clear insight into the true
+    and real opinions of Buddhists than a lengthened and elaborate
+    dissertation could do.
+
+    [11] The ten great virtues or duties are, liberality, observance
+    of the precepts of the law, retreat into lonely places, wisdom,
+    diligence, benevolence, patience, veracity, fortitude, and
+    indifference. The five renouncements are, renouncing children,
+    wife, goods, life, and one's self.
+
+    [12] Metempsychosis is one of the fundamental dogmas of
+    Buddhism. That continual transition from one existence to
+    another, from a state of happiness to one of unhappiness, and
+    _vice versa_, forms a circle encompassing the Buddhist in every
+    direction. He is doomed to fluctuate incessantly on the
+    never-settled waters of existence. Hence his ardent wishes to be
+    delivered from that most pitiable position, and his earnest
+    longings for the ever-tranquil state of Neibban, the way to
+    which Buddha alone can teach him by his precepts and his
+    examples.
+
+    This dogma is common both to Brahmins and Buddhists. The
+    originator and propagator of the creed of the latter found it
+    already established; he had but to embody it among his own
+    conceptions, and make it agree with his new ideas. His first
+    teachers were Brahmins, and under their tuition he learned that
+    dogma which may be considered as the basis on which hinge both
+    systems. In fact, the two rival creeds have a common object in
+    view, the elevating of the soul from those imperfections forced
+    upon her by her connection with matter, and the setting of her
+    free from the sway of passions, which keep her always linked to
+    this world. According to the votaries of both creeds,
+    transmigration has for its object the effecting of those several
+    purposes. There is a curious opinion among Buddhists respecting
+    the mode of transmigrations, and there is no doubt it is a very
+    ancient one, belonging to the genuine productions of the
+    earliest Buddhism. Transmigration, they say, is caused and
+    entirely controlled by the influence of merits and demerits, but
+    in such a way that a being who has come to his end transmits
+    nothing of his entity to the being to be immediately reproduced.
+    The latter is a being apart, independent of the former, created,
+    it is true, by the influence of the late being's good or bad
+    deeds, but having nothing in common with him. They explain this
+    startling doctrine by the comparison of a tree successively
+    producing and bearing fruits, of which some are good and some
+    bad. The fruits, though coming from the same tree, have nothing
+    in common, either with each other or with those that were
+    previously grown, or may afterwards grow out of the same plant;
+    they are distinct and separate. So they say, _kan_, or the
+    influence of merits and demerits, produces successively beings
+    totally distinct one from the other. This atheistic or
+    materialistic doctrine is not generally known by the common
+    people, who practically hold that transmigration is effected in
+    the manner professed and taught by Pythagoras and his school.
+
+    If between the adherents of the two creeds there is a perfect
+    agreement respecting the means to be resorted to for reaching
+    the point when man becomes free from miseries, ignorance, and
+    imperfections, they are at variance as to the end to be arrived
+    to. The Brahmin leads the perfected being to the supreme
+    essence, in which he is merged as a drop of water in the ocean,
+    losing his personality, to form a whole with the Divine
+    substance. This is Pantheism. The Buddhist, ignoring a supreme
+    being, conducts the individual that has become emancipated from
+    the thraldom of passions to a state of complete isolation,
+    called Neibban. This is, strictly speaking, Annihilation.
+
+    [13] The duration of a revolution of nature, or the time
+    required for the formation of a world, its existence and
+    destruction, is divided into four periods. The fourth period, or
+    that which begins with the apparition of man on the earth until
+    its destruction, is divided into sixty-four parts, called
+    andrakaps. During one andrakap, the life of man increases
+    gradually from ten years to an almost innumerable number of
+    years; and having reached its maximum of duration, it decreases
+    slowly to its former short duration of ten years. We live at
+    present in that second part of an andrakap when the life of man
+    is on the decline and decrease. If my memory serve me right, we
+    have reached at present the ninth or tenth andrakap of the
+    fourth period. Should the calculations of Buddhists ever prove
+    correct, the deluded visionaries who look forward to an
+    approaching Millennium, have still to wait long ere their
+    darling wishes be realised.
+
+    Though it be somewhat tiresome and unpleasant to have to write
+    down the absurd and ridiculous notions Burmans entertain
+    respecting the organisation of matter, the origin, production,
+    existence, duration, and end of the world, it appears quite
+    necessary to give a brief account, and sketch an outline of
+    their ideas on these subjects. The reader will then have the
+    means of tracing up to their Hindu origin several of the many
+    threads that link Buddhism to Brahminism, and better understand
+    the various details hereafter to be given, and intended for
+    establishing a great fact, viz., the Brahminical origin of the
+    greater part of the Buddhistic institutions. He will, moreover,
+    have the satisfaction of clearly discovering, buried in the
+    rubbish of fabulous recitals, several important facts recorded
+    in the Holy Scriptures.
+
+    Matter is eternal, but its organisation and all the changes
+    attending it are caused and regulated by certain laws co-eternal
+    with it. Both matter and the laws that act upon it are
+    self-existing, independent of the action and control of any
+    being, &c. As soon as a system of worlds is constituted,
+    Buddhists boldly assert and perseveringly maintain that the law
+    of merit and demerit is the sole principle that regulates and
+    controls both the physical and moral world.
+
+    But how is a world brought into existence? Water, or rather
+    rain, is the chief agent, operating in the reproduction of a
+    system of nature. During an immense period of time rain pours
+    down with an unabating violence in the space left by the last
+    world that has been destroyed. Meanwhile strong winds, blowing
+    from opposite directions, accumulate the water within definite
+    and certain limits until it has filled the whole space. At last
+    appears on the surface of water, floating like a greasy
+    substance, the sediment deposited by water. In proportion as the
+    water dries up under the unremitting action of the wind, that
+    crust increases in size, until, by a slow, gradual, but sure
+    process, it invariably assumes the shape and proportion of our
+    planet, in the manner we are to describe. The centre of the
+    earth, indeed of a world or system of nature, is occupied by a
+    mountain of enormous size and elevation, called Mienmo. This is
+    surrounded by seven ranges of mountains, separated from each
+    other by streams, equalling, in breadth and depth, the height of
+    the mountain forming its boundaries in the direction of the
+    central elevation. The range nearest to the Mienmo rises to half
+    its height. Each successive range is half the height of the
+    range preceding it. Beyond the last stream are disposed four
+    great islands, in the direction of the four points of the
+    compass. Each of those four islands is surrounded by five
+    hundred smaller ones. Beyond those there is water, reaching to
+    the farthest limits of the world. The great island we inhabit is
+    the southern one, called Dzampoudipa, from the Jambu, or Eugenia
+    tree, growing upon it.
+
+    Our planet rests on a basis of water double the thickness of the
+    earth; the water itself is lying on a mass of air that has a
+    thickness double that of water. Below this aërial stratum is
+    _laha_, or vacuum.
+
+    Let us see now in what manner our planet is peopled, and whence
+    came its first inhabitants. From the seats of Brahmas which were
+    beyond the range of destruction when the former world perished,
+    three celestial beings, or, according to another version, six,
+    came on the earth, remaining on it in a state of perfect
+    happiness, occasionally revisiting, when it pleased them, their
+    former seats of glory. This state of things lasts during a long
+    period. At that time the two great luminaries of the day and the
+    stars of night have not as yet made their appearance, but rays
+    of incomparable brightness, emanating from the pure bodies of
+    those new inhabitants, illuminate the globe. They feed at long
+    intervals upon a certain gelatinous substance, of such a
+    nutritious power that the smallest quantity is sufficient to
+    support them for a long period. This delicious food is of the
+    most perfect flavour. But it happens that at last it disappears,
+    and is successively replaced by two other substances, one of
+    which resembles the tender sprout of a tree. They are so
+    nutritious and purified that in our present condition we can
+    have no adequate idea of their properties. They too disappear,
+    and are succeeded by a sort of rice called _Tha-le_. The
+    inhabitants of the earth eat also of that rice. But alas! the
+    consequences prove as fatal to them as the eating of the
+    forbidden fruit proved to the happy denizens of Eden. The
+    brightness that had hitherto encircled their bodies and
+    illuminated the world vanishes away, and, to their utmost
+    dismay, they find themselves, for the first time, sunk into an
+    abyss of unknown darkness. The eating of that coarse food
+    creates fĉces and evacuations which, forcing their way out of
+    the body, cause the appearance of what marks the distinction of
+    the sexes. Passions, for the first time, burn and rage in the
+    bosom of those hitherto passionless beings. They are deprived of
+    the power to return to their celestial seats. Very soon
+    jealousy, contentions, &c., follow in the train of the
+    egotistical distinction of _mine_ and _thine_. Finding
+    themselves in the gloom of darkness, the unhappy beings sigh for
+    and long after light, when, on a sudden, the sun, breaking down
+    the barrier of darkness, bursts out, rolling, as it were, in a
+    flood of light, which illuminates the whole world; but soon
+    disappearing in the west below the horizon, darkness seems to
+    resume its hold. New lamentations and bewailings arise on the
+    part of men, when in a short time appears majestically the moon,
+    spreading its silvery and trembling rays of light. At the same
+    time the planets and stars take their respective stations in the
+    sky, and begin their regular revolutions. The need of settling
+    disputes that arise is soon felt by the new inhabitants; they
+    agree to elect a chief, whom they invest with a sufficient
+    authority for framing regulations which are to be obligatory on
+    every member of society, and power for enforcing obedience to
+    those regulations. Hence the origin of society.
+
+    Men, at first practising virtue, enjoyed a long life, the
+    duration of which reached to the almost incredible length of a
+    thingie. But they having much relaxed in the practice of virtue,
+    it lessened proportionably to their want of fervour in the
+    observance of the law, until, by their extreme wickedness, it
+    dwindled to the short period of ten years. The same ascending
+    and descending scale of human life, successively brought in by
+    the law of merit and demerit, takes place sixty-four times, and
+    constitutes an andrakap, or the duration of a world.
+
+    It remains only to mention rapidly some particulars regarding
+    the end of a revolution of nature. The cause of such an event is
+    the influence of the demerits, prevailing to such an extent as
+    to be all-powerful in working out destruction. Two solemn
+    warnings of the approaching dissolution of our planet are given
+    by Nats, one nearly 100,000 and the other 100 years before that
+    event. The bearers of such sad news make their appearance on
+    earth with marks of deep mourning, as best suited to afford
+    additional weight to their exhortations. They earnestly call on
+    men to repent of their sins and amend their lives. These last
+    summonses are generally heeded by all mankind, so that men, when
+    the world is destroyed, generally migrate, together with the
+    victims of hell who have atoned for their past iniquities, to
+    those seats of Brahmas that escape destruction. There are three
+    great principles of demerit, concupiscence, anger, and
+    ignorance. The world also is destroyed by the action of three
+    different agents, fire, water, and wind. Concupiscence is the
+    most common, though the less heinous of the three. Next comes
+    anger, less prevailing, though it is more heinous; but ignorance
+    is by far the most fatal of all moral distempers. The moral
+    disorder then prevailing causes destruction by the agency that
+    it sets in action. Concupiscence has for its agency fire; anger,
+    water; ignorance, wind; but in the following proportion. Of
+    sixty-four destructions of this world, fifty-six are caused by
+    conflagration, seven by water, and one by wind. Their respective
+    limits of duration stand as follows: conflagration reaches to
+    the five lowest seats of Brahmas; water extends to the eighth
+    seat, and the destructive violence of the wind is felt as far as
+    the ninth seat.
+
+    [14] Our planet or globe is composed, according to Buddhists,
+    of the mountain Mienmo, being in height 82,000 youdzanas (1
+    youdzana is, according to some authorities, equal to little less
+    than 12 English miles) above the surface of the earth, and in
+    depth equal to its height. Around this huge and tall elevation
+    are disposed the four great islands, according to the four
+    points of the compass; and each of these again is surrounded by
+    500 small islands. The countries south of the great chain of the
+    Himalaya are supposed to form the great island lying at the
+    south.
+
+    It would be easy to give, at full length, the ridiculous notions
+    entertained by Buddhists of these parts on geography and
+    cosmography, &c., &c.; but the knowledge of such puerilities is
+    scarcely worth the attention of a serious reader, who is anxious
+    to acquire accurate information respecting a religious system,
+    which was designed by its inventor to be the vehicle of moral
+    doctrines, with but very few dogmas. Those speculations upon
+    this material world have gradually found their place in the
+    collection of sacred writings, but they are no part of the
+    religious creed. They are of a Hindu origin, and convey Indian
+    notions upon those various topics. These notions even do not
+    belong to the system as expounded in the Vedas, but have been
+    set forth at a comparatively modern epoch.
+
+    [15] A Rahanda is a being very far advanced in perfection, and
+    gifted with high spiritual attainments, which impart to his
+    mortal frame certain distinguished prerogatives, becoming almost
+    spirits. Concupiscence is totally extinguished in a Rahanda; he
+    may be said to be fit for the state Neibban. Several classes are
+    assigned to Rahandas alone, according to their various degrees
+    of advancement in the way of perfection.
+
+    [16] It is an immutable decree that she on whom has been
+    conferred the singular honour of giving birth to a mortal who,
+    during the course of his existence, is to become a Buddha, dies
+    invariably seven days after her delivery, migrating to one of
+    the delightful seats of Nats. The Burmese translator observes
+    that a womb that has been, as it were, consecrated and
+    sanctified by the presence of a child of so exalted a dignity,
+    can never become afterwards the hidden abode of less dignified
+    beings. It must be confessed that the conception of Phralaong in
+    his mother's womb is wrapped up in a mysterious obscurity,
+    appearing as it does to exclude the idea of conjugal
+    intercourse. The Cochin-Chinese in their religious legends
+    pretend that Buddha was conceived and born from Maia in a
+    wonderful manner, not resembling at all what takes place
+    according to the order of nature.
+
+    [17] The Mount Himawonta is famous in all Buddhistic
+    compositions, as the scene where great and important events have
+    happened. It is in all probability the Himalaya, as being the
+    highest range of mountains ever known to Indian Buddhists.
+
+    [18] Pounhas are the Brahmins who, even in those days of remote
+    antiquity, were considered as the wisest in their generation.
+    They had already monopolised the lucrative trade of
+    fortune-tellers, astrologers, &c., and it appears that they have
+    contrived to retain it up to our own days. During my first stay
+    in Burmah I became acquainted with a young Pounha, wearing the
+    white dress, and getting his livelihood by telling the
+    horoscopes of newly-born infants, and even grown-up people. I
+    learned from him the mode of finding out by calculation the
+    state of the heavens at any given hour whatever. This mode of
+    calculation is entirely based on the Hindu system, and has
+    evidently been borrowed from that people.
+
+    Though Brahmins in those days, as in our own, worked on popular
+    ignorance and credulity in the manner abovementioned, we ought
+    not to lose sight of the great fact, borne out by this legend in
+    a most distinct and explicit way, that many among them devoted
+    all their time, energies, and abilities to the acquirement of
+    wisdom, and the observance of the most arduous practices. Their
+    austere mode of life was to a great extent copied and imitated
+    by the first religious of the Buddhist persuasion. Many
+    ordinances and prescriptions of the Wini agree, in a remarkable
+    degree, with those enforced by the Vedas. In the beginning, the
+    resemblance must have been so great as to render the
+    discrepancies scarcely perceptible, since we read in this very
+    work of an injunction made to the early converts, to bestow alms
+    on the Pounhas as well as on the Bickus or mendicant religious,
+    placing them both on a footing of perfect equality.
+
+    [19] Preitha is a being in a state of punishment and sufferings
+    on account of sins committed in a former existence. He is doomed
+    to live in the solitary recesses of uninhabited mountains,
+    smarting under the pangs of never-satiated hunger. His body, and
+    particularly his stomach, are of gigantic dimensions, whilst his
+    mouth is so small that a needle could scarcely be shoved into
+    it.
+
+    [20] In the Buddhistic system of cosmogony, 100,000 worlds
+    form one system, subject to the same immutable changes and
+    revolutions as affect this one which we inhabit. They admit,
+    indeed, that the number of worlds is unlimited, but they assert
+    that those forming one system are simultaneously destroyed,
+    reproduced and perfected, by virtue of certain eternal laws
+    inherent in matter itself.
+
+    [21] Tsadoomarit is the first of the six abodes of Nats. The
+    description of the pleasures enjoyed by the inhabitants of that
+    seat is replete with accounts of the grossest licentiousness.
+
+    [22] A Palou, or rather Bilou, is a monster with a human face,
+    supposed to feed on human flesh. His eyes are of a deep red hue,
+    and his body of so subtle a nature as never to project any
+    shadow. Wonderful tales are told of this monster, which plays
+    a considerable part in most of the Buddhistic writings.
+
+    [23] A Dzedi is a religious edifice of a conical form, supported
+    on a square basis, and having its top covered with what the
+    Burmese call an umbrella, resembling in its shape the musical
+    instrument vulgarly called _chapeau chinois_ by the French. On
+    each side of the quadrangular basis are opened four niches, in
+    the direction of the four cardinal points, destined to receive
+    statues of Buddha. This monument is of every dimension in size,
+    from the smallest, a few feet high, to the tallest, of one or
+    two hundred feet high. It is to be seen in every direction, and
+    in the neighbourhood of towns every elevation is crowned with
+    one or several Dzedis.
+
+    The word Dzedi means a sacred depository, that is to say, a
+    place where relics of Buddha were enshrined. The word has been
+    extended since to places which have become receptacles of the
+    scriptures, or of the relics of distinguished religious, who had
+    acquired eminence by their scientific and moral attainments. In
+    the beginning, those Dzedis were a kind of _tumuli_, or mounds
+    of earth or bricks, erected upon the shrine wherein relics were
+    enclosed. In proportion as the followers of the Buddhistic faith
+    increased in number, wealth, and influence, they erected Dzedis
+    on a grander scale, bearing always a great resemblance in shape
+    and form to the primitive ones. The stupas or topes discovered
+    in the Punjaub, and in other parts of the Indian Peninsula, were
+    real Buddhistic tumuli or Dzedis.
+
+    During succeeding ages, when relics could not be procured, the
+    faithful continued to erect Dzedis, the sight of which was
+    intended to remind them of the sacred relics, and they paid to
+    those relics and monuments the same veneration as they would
+    have offered to those enriched with those priceless objects.
+    In Burmah, in particular, the zeal, or rather the rage, for
+    building Dzedis has been carried to a degree scarcely to be
+    credited by those who have not visited that country. In the
+    following pages there will be found an attempt to describe the
+    various forms given to those monuments.
+
+    [24] The thabeit is an open-mouthed pot, of a truncated
+    spheroidical form, made of earth, iron, or brass, without
+    ornaments, used by the Buddhist monks when going abroad, in
+    their morning excursions, to receive the alms bestowed on them
+    by the admirers of their holy mode of life.
+
+
+
+
+CHAPTER II.
+
+    _Birth of Buddha in a forest -- Rejoicings on that occasion --
+    Kaladewila -- Prediction of the Pounhas -- Vain efforts of
+    Thoodaudana to thwart the effect of the Prediction._
+
+
+The time of her approaching confinement being close at hand, the
+princess solicited from her husband, King Thoodaudana, leave to go to
+the country of Dewah,[1] amongst her friends and relatives. As soon as
+her request was made known, the king ordered that the whole extent of
+the road between Kapilawot and Dewah should be perfectly levelled, and
+lined on both sides with plantain trees, and adorned with the finest
+ornaments. Jars, full of the purest water, were to be deposited all
+along the road at short intervals. A chair of gold was made ready for
+conveying the queen; and a thousand noblemen, attended by an innumerable
+retinue, were directed to accompany her during the journey. Between the
+two countries an immense forest of lofty Engyin trees extends to a great
+distance. As soon as the _cortège_ reached it, five water-lilies shot
+forth spontaneously from the stem and the main branches of each tree,
+and innumerable birds of all kinds, by their melodious tunes, filled the
+air with the most ravishing music. Trees, similar in beauty to those
+growing in the seats of Nats, apparently sensible of the presence of the
+incarnated Buddha, seemed to share in the universal joy.
+
+On beholding this wonderful appearance of all the lofty trees of the
+forest, the queen felt a desire to approach nearer and enjoy the
+marvellous sight offered to her astonished regards. Her noble attendants
+led her forthwith a short distance into the forest. Maia, seated on her
+couch, along with her sister Patzapati, desired her attendants to have
+it moved closer to an Engyin tree (_shorea robusta_), which she pointed
+out. Her wishes were immediately complied with. She then rose gently on
+her couch; her left hand, clasped round the neck of her sister,
+supported her in a standing position. With the right hand she tried to
+reach and break a small branch, which she wanted to carry away. On that
+very instant, as the slender rattan, heated by fire, bends down its
+tender head, all the branches lowered their extremities, offering
+themselves, as it were, to the hand of the queen, who unhesitatingly
+seized and broke the extremity of one of the young boughs. By virtue of
+a certain power inherent in her dignity, on a sudden all the winds blew
+gently throughout the forest. The attendants, having desired all the
+people to withdraw to a distance, disposed curtains all round the place
+the queen was standing on. Whilst she was in that position, admiring
+the slender bough she held in her hands, the moment of her confinement
+happened, and she was delivered of a son.[D]
+
+    [D] On the same day a son was born to Amitaudana, called Ananda.
+    The wife of Thouppaboudha of Dewah was delivered of a daughter,
+    called Yathaudara, who became afterwards the wife of Phralaong.
+    Anouroudha, the son of Thookaudana, was ushered into existence
+    on the same solemn occasion. The above-named Ananda was first
+    cousin to the Buddha, and subsequently became the amiable,
+    faithful, and devoted disciple who, during twenty-five years,
+    attended on the person of Buddha, and affectionately ministered
+    to all his wants. After the death of his mother Maia, Phralaong
+    was nursed and brought up with the greatest care by his aunt
+    Patzapati, sometimes called Gautamee.
+
+Four chief Brahmas[2] received the new-born infant on a golden net-work,
+and placed him in the presence of the happy mother, saying, "Give
+yourself up, O Queen, to joy and rejoicing; here is the precious and
+wonderful fruit of your womb."[E]
+
+    [E] _Remarks of the Burmese Translator._--When children are born
+    they appear in this world covered all over their bodies with
+    impure and disgusting substances. But an exception was made in
+    favour of our infant Phralaong. He was born without the least
+    stain of offending impurity; he was ushered into this world,
+    pure and resplendent, like a fine ruby placed on a piece of the
+    richest cloth of Kathika. He left his mother's womb with his
+    feet and hands stretched out, exhibiting the dignified
+    countenance of a Pundit descending from the place where he has
+    expounded the law. Though both mother and child were exempt from
+    the humiliating miseries common to all other human beings, there
+    came down from the skies upon both, by way of a respectful
+    offering, gentle showers of cold and warm water, succeeding each
+    other alternately in a regular order.
+
+From the hands of the four chiefs of Brahmas, four chiefs of Nats
+received the blessed child, whom they handed over to men, who placed him
+on a beautiful white cloth. But to the astonishment of all, he freed
+himself from the hands of those attending upon him, and stood in a firm
+and erect position on the ground, when casting a glance towards the
+east, more than one thousand worlds appeared like a perfectly levelled
+plain. All the Nats inhabiting those worlds made offerings of flowers
+and perfumes, exclaiming with exultation, "An exalted personage has made
+his appearance;--who can ever be compared to him? who has ever equalled
+him? He is indeed the most excellent of all beings." Phralaong looked
+again towards the three other directions. Raising his eyes upwards, and
+then lowering them down, he saw that there was no being equal to him.
+Conscious of his superiority, he jumped over a distance of seven lengths
+of a foot, in a northern direction, exclaiming,--"This is my last birth;
+there shall be to me no other state of existence; I am the greatest of
+all beings."[3] He then began to walk steadily in the same direction. A
+chief of Brahmas held over his head the white umbrella.[4] A Nat carried
+the golden fan. Other Nats held in their hands the golden sword, the
+golden slippers, the cope set with the rarest precious stones, and other
+royal insignia.[F]
+
+    [F] _Remarks of the Burmese Translator._--In former existences,
+    our Phralaong is said to have spoken a few words immediately
+    after his birth, viz., when he was Mahauthata and Wethandra. In
+    the first, he came into this world holding in his hands a small
+    plant, which a Nat had brought and placed in his tender hands at
+    that very moment. He showed it to his mother, who asked him
+    what it was. "This is a medicinal plant," replied he, to his
+    astonished mother. The plant was cast into a large jar full of
+    water, and the virtualised liquid ever retained the power of
+    curing every kind of bodily distemper. When he was born, or
+    rather began the existence in which he was called Wethandra, he
+    stretched out his hands asking something from his mother which
+    he might bestow on the needy. The mother put at his disposal one
+    thousand pieces of silver.
+
+Thirty-two mighty wonders had proclaimed the incarnation of Phralaong in
+his mother's womb, and the same number of wonders announced his birth to
+the earth. Moreover, in that same moment were born the beautiful
+Yathaudara, Ananda, the son of Amitaudana, the noblemen Tsanda and
+Kaludari, and the horse Kantika. The great tree Bodi also sprung from
+the ground, in the forest of Oorouwela, about two youdzanas distant from
+the city of Radzagio, and in a north-easterly direction from that place,
+and the four golden vases suddenly reappeared.
+
+The inhabitants of Dewah, joining those of Kapilawot, set out for the
+latter country with the newly-born infant, to whom they rendered the
+greatest honours. The Nats of the seat of Tawadeintha, on hearing that a
+son was born to King Thoodaudana, and that under the shade of the tree
+Bodi[5] he would become a true Buddha with a perfect knowledge of the
+four great truths, gave full vent to their boundless joy, hoisting
+unfurled flags and banners in every direction, in token of their
+indescribable rejoicings.
+
+There was a celebrated Rathee, named Kaladewila, who had passed through
+the eight degrees of contemplation, and who was in the habit of
+resorting daily to the prince's palace for his food. On that very day,
+having taken his meal as usual, he ascended to the seat of
+Tawadeintha,[6] and found the fortunate inhabitants of that seat giving
+themselves up to uncommon rejoicings. He asked them the reason of such
+an unusual display of enrapturing transports of exultation. "It is,"
+replied they to the inquiring Rathee, "because a son is born to King
+Thoodaudana, who will soon become a true Buddha. Like all former
+Buddhas, he will preach the law and exhibit in his person and throughout
+his life the greatest wonders and a most accomplished pattern of the
+highest virtues. We will hear the law from his very mouth."
+
+On hearing the answer of the Nats, Kaladewila immediately left the seat
+of Tawadeintha, and directed his aërial course towards the palace of
+Thoodaudana. Having entered into the palace and occupied the place
+prepared for him, he conveyed to the king the good tidings of a son
+having been born unto him.
+
+A few days after this message, the royal child was brought into the
+presence of his rejoicing father. Kaladewila was present on the
+occasion. Thoodaudana ordered that the child should be attired with the
+finest dress, and placed in the presence of the Rathee, in order to pay
+him his respects. But the child rose up and set his two feet on the
+curled hair of the venerable personage. The persons present on the
+occasion, not knowing that a Buddha in his last existence never bows
+down to any being, thought that the head of the imprudent child would be
+split into seven parts as a punishment for his unbecoming behaviour. But
+Kaladewila, rising up from his seat, and lifting up his hands to his
+forehead, bowed respectfully to the infant Phralaong. The king,
+astonished at such an unusual condescension from so eminent a personage,
+followed his example, and out of respect prostrated himself before his
+son.
+
+By virtue of his great spiritual attainments, Kaladewila could recollect
+at once all that had taken place during the forty preceding worlds, and
+foresee all that would happen during the same number of future
+revolutions of nature. On seeing the high perfections shining forth in
+our Phralaong, he considered attentively whether he would become a
+Buddha or not. Having ascertained that such a dignity was reserved for
+him, he wished to know if the remaining period of his own existence
+would permit him to witness the happy moment when he would be a Buddha.
+To his deep regret, he foresaw that the end of his life would come
+before the occurrence of that great event, and that he would have then
+migrated to one of the seats of Arupa, and be, therefore, deprived of
+the favour of hearing the law from his mouth. This foresight caused a
+profound sadness in his heart, and abundant tears flowed from his eyes.
+But when he reflected on the future destiny of the blessed child, he
+could not contain within himself the pure joy that overflowed his soul.
+The people present on the occasion soon observed the opposite emotions
+which alternately affected the soul of Kaladewila. They asked him the
+reason of such an unusual occurrence. "I rejoice," said he, "at the
+glorious destiny of that child; but I feel sad and disconsolate when I
+think that it will not be given to me to see and contemplate him clothed
+with the dignity of Buddha. I bewail with tears my great misfortune."
+
+With a view of assuaging his sorrow, Kaladewila, casting another glance
+towards future events, eagerly sought to discover if, among his
+relatives, there would not be at least one who would be so fortunate as
+to see Phralaong in the nature of Buddha. He saw with inexpressible
+delight that his nephew Nalaka would enjoy the blessing denied to
+himself. Thereupon he went in all haste to his sister's house, inquiring
+about her son. At his request the lad was brought into his presence.
+"Beloved nephew," said the venerable Rathee, "thirty-five years
+hence,[7] the son of King Thoodaudana will become a Buddha; you will
+contemplate him in that sublime and exalted nature. From this day,
+therefore, you shall embrace the profession of Rahan." The young man,
+who descended from a long succession of wealthy noblemen, said within
+himself, "My uncle, indeed, never says anything but under the impulse of
+irresistible and cogent motives. I will follow his advice and will
+become a recluse." He immediately ordered the purchase of the insignia
+of his new profession, a patta, a thingan,[8] and other articles. His
+head was shaved, and he put on the yellow garb. Attired in his new
+dress, he looked all round, and saw that, amongst all beings, the
+Rahans are by far the most excellent. Then turning towards the place
+which Phralaong occupied, he prostrated himself five successive times in
+that direction, rose up, placed the patta in its bag, threw it over his
+shoulder, and directed his steps towards the solitude of Himawonta,
+where he devoted himself to all the exercises of his profession. At the
+time Phralaong became a Buddha, our hermit went to that great master,
+learnt from him the works that lead to the state of perfect stability of
+mind, returned back to his solitude, and attained to the perfection of
+Rahanda by the practice of the eminent works. Seven months after his
+return, the end of his existence arrived, when, disentangled from all
+the ties that had hitherto kept him in the world of passions, he reached
+the happy state of Neibban.
+
+
+FOOTNOTES
+
+    [1] This country of Dewah is one of the sixteen countries, so
+    much celebrated in the Buddhistic annals, where the greatest
+    religious events have taken place. They are placed in the
+    centre, north, and north-west portions of Hindustan. In this
+    place was born the celebrated Dewadat, who became brother-in-law
+    to Buddha himself. But notwithstanding the close ties of
+    relationship that united him to so saintly a personage, Dewadat
+    is represented as the incarnation of evil, ever opposed to
+    Buddha in his benevolent designs in favour of human kind. At
+    last, in an attempt against his brother-in-law's life, he met
+    with a condign punishment. The earth burst open under his feet,
+    and, surrounded by devouring flames, he rolled down to the
+    bottom of the lowest hell, acknowledging, however, in the
+    accents of a true but tardy repentance, his errors and the
+    unconquerable power of Buddha. Three red-hot iron bars transfix
+    him perpendicularly, hanging him in an erect position, whilst
+    three other bars pierce him through the shoulders and the side.
+    For his repentance he is to be delivered hereafter from those
+    torments, and restored to earth, in order to acquire merits that
+    may entitle him to a better place in future existences. Some
+    accounts mention that he is to become a Pietzega Buddha. This
+    story respecting Dewadat has given rise in Burmah to a very
+    strange misconception. The Burmese, with their usual
+    thoughtlessness, on hearing of the particulars respecting the
+    sufferings and mode of death of our Saviour, concluded that he
+    must have been no other but Dewadat himself, and that, for
+    holding opinions opposite to those of Buddha, he suffered such a
+    punishment. The writer was not a little surprised to find in the
+    writings of the old Barnabite missionaries a lengthened
+    confutation of this erroneous supposition.
+
+    [2] According to Buddhistic notions, Buddha labours during his
+    mortal career for the benefit of all living beings. His
+    benevolent and compassionate heart, free from all partiality,
+    feels an ardent desire of opening before them the way that leads
+    to deliverance from the miseries of every succeeding existence,
+    and of bringing them finally to the never troubled state of
+    Neibban. Such a generous and benevolent disposition constitutes
+    the genuine characteristic of Buddha. The Brahmas, inhabiting
+    the sixteen seats of Rupa, are all but ripe for obtaining the
+    crowning point of Buddhistic perfection. They only wait for the
+    presence of a Buddha to unloose, by his preachings, the slender
+    ties that keep them still connected with this material world.
+    The Nats, though far less advanced in merits and perfection,
+    eagerly look forward for the apparition of that great personage,
+    who is to point out to them the means of freeing themselves from
+    the influence of passions, and thereby destroying in them the
+    principle of demerits. Men, also, in their state of probation
+    and trial, want the mighty aid of a Buddha, who will enable them
+    by his transcendent doctrine to advance in merits, so as either
+    to arrive at once at the ever-quiescent state of Neibban, or
+    progress gradually on the way. Hence, on his birth, Buddha is
+    ministered to by those three sorts of intelligent beings, who
+    are particularly destined to share in the blessings his coming
+    is designed to shower on them.
+
+    The mission of a Buddha is that of a saviour. His great object,
+    to make use of a Buddhistic expression, is, during his
+    existence, to procure the deliverance of all the beings that
+    will listen to his instructions and observe the precepts of the
+    law. He is distinguished by feelings of compassion and an ardent
+    love for all beings, as well as by an earnest desire of
+    labouring for their welfare. These are the true characteristics
+    of his heart. In this religious system mention is often made of
+    Pitzegabuddhas, who have all the science and merits of a Buddha,
+    but they are deficient in the above-mentioned qualities, which
+    form, as it were, the essence of a true and genuine Buddha. They
+    are never therefore honoured with the noble appellation of
+    Buddha.
+
+    [3] The Chinese, Cochin-Chinese, Cingalese, and Nepaulese
+    Legends all agree in attributing to Phralaong the use of reason
+    from the moment he was born, as well as the power of uttering
+    with a proud accent the following words: "I am the greatest of
+    all beings; this is my last existence." To his own eyes he must
+    have appeared in this world without any competitor, since he
+    knew already that he was destined to release countless beings
+    from the trammels of existence, and lead them to a state of
+    perfect rest, screened for ever from the incessant action of
+    merits and demerits. He alone whose mind is deeply imbued with
+    Buddhistic notions can boast exultingly that he has at length
+    arrived at his last existence, and that, within a few years, he
+    will escape out of the whirlpool of endless existences, wherein
+    he has been turning and fluctuating from a state of happiness to
+    one of wretchedness. This perpetual vicissitude is to him the
+    greatest evil, the opposite of which is, therefore, the greatest
+    good. No wonder, then, to hear our Phralaong, who was better
+    acquainted with the miseries attending existence than any one
+    else, exclaiming with the accents of a complete joy--"This is my
+    last existence."
+
+    The Burmese translator seems delighted to remark that on two
+    former occasions Phralaong, then an infant, had spoken distinct
+    words, which he addressed to his mother. This happened in the
+    beginning of the two existences during which he practised two of
+    the ten great virtues. It took place first on the day he was
+    born to that existence, when, under the name of Mahauthata, he
+    displayed consummate skill and wisdom. The legend of Mahauthata
+    is a very amusing performance, written in a very pure language,
+    and relating stories about as credible as those we read in the
+    Arabian Tales of a Thousand and One Nights. What surprised the
+    writer not a little, was to find, in perusing that composition,
+    a decision given by our Mahauthata, in a case perfectly similar
+    to that which showed forth, in the presence of all Israel, the
+    incomparable wisdom of Solomon. When Phralaong practised the
+    last and most perfect of virtues, liberality, carried to its
+    farthest limits, ending in perfect abnegation of self, and
+    renouncing all that he possessed, he entered, too, into this
+    world with the faculty of speech, and became a prince under the
+    name of Wethandra. The legend of Wethandra is by far the best of
+    all. Taking it as a mere romance, it is replete with
+    circumstantial details well calculated to excite the finest
+    emotions of the heart. The latter part, in particular, can
+    scarcely be read without heart-moving feelings of pity and
+    commiseration, on beholding our Phralaong parting willingly with
+    all his property, with his wife and his lovely children, and
+    finally offering his own person, to satisfy the ever-renewed
+    calls on his unbounded generosity.
+
+    [4] In Burmah the use of the white umbrella is limited to the
+    king and idols. The former can never move without having some
+    one to hold over his head this distinguishing mark of royalty.
+    Any one who has been introduced into the palace of Amerapoora
+    will not have forgotten how great was his satisfaction on
+    beholding the white umbrella towering above the sides of
+    passages, and moving in the direction he was sitting in. He knew
+    that the time of his expectation was at an end, and that in a
+    moment he would behold the golden face.
+
+    [5] In glancing over the genealogy of the twenty-eight last
+    Buddhas, the writer has observed that every Buddha has always
+    obtained the supreme intelligence under the shadow of some
+    trees. Our Phralaong, as will be seen hereafter, attained to the
+    exalted dignity of Buddha under the tree Baudhi (_ficus
+    religiosa_), which grew up spontaneously at the very moment he
+    was born. The writer has never been able to discover any
+    well-grounded reason to account for this remarkable
+    circumstance, so carefully noted down, relating the particulars
+    attending the elevation of a being to this high station. For
+    want of a better one, he will be permitted to hazard the
+    following conjecture. Our Phralaong, previous to his becoming a
+    Buddha, withdrew into solitude for the purpose of fitting
+    himself for his future calling, in imitation of all his
+    predecessors, leading an ascetic life, and devoting all his
+    undivided attention and mental energies to meditation and
+    contemplation, coupled with works of the most rigorous
+    mortification. The senses, he knew well, were to be submitted to
+    the uncontrolled sway of reason, by allowing to himself only
+    what was barely requisite for supporting nature. Regardless of
+    every comfort, his mind was bent upon acquiring the sublime
+    knowledge of the principle and origin of all things, on
+    fathoming the miseries of all beings, and on endeavouring to
+    discover the most efficacious means of affording them a thorough
+    relief, by pointing out to them the road they had to follow in
+    order to disentangle themselves from the trammels of existence,
+    and arrive at a state of perfect rest. In common with all other
+    ascetics, our Phralaong had no other shelter against the
+    inclemency of the seasons but the protecting shadow of trees. It
+    was under the cooling and refreshing foliage of the trees of the
+    forests, that he spent his time in the placid and undisturbed
+    work of meditation, acquiring gradually that matchless knowledge
+    and consummate wisdom which he needed for carrying on to
+    perfection the benevolent undertaking he had in contemplation.
+
+    [6] It is a maxim generally received amongst Buddhists, that
+    he who has far advanced in the way of perfection acquires
+    extraordinary privileges both in his soul and his body. The
+    latter obtains a sort of spiritualised nature, or rather matter
+    becomes so refined and purified that he is enabled to travel
+    over distances with almost the rapidity of the thought of the
+    mind. The former, by the help of continual meditation on the
+    causes and nature of all things, enlarges incessantly its sphere
+    of knowledge. The remembrance of the past revives in the mind.
+    From the lofty position such a being is placed in, he calmly
+    considers and watches the movement of events that will take
+    place in future times. The more his mind expands, and the sphere
+    of his knowledge extends, the greater are the perfections and
+    refinements attending the coarser part of his being.
+
+    [7] According to the prophecy of Kaladewila, Phralaong is to
+    become Buddha when thirty-five years old. The total duration of
+    his life being eighty years, it follows that he has lived as
+    Buddha forty-five years. The advice of the old Rathee to his
+    nephew Nalaka, to become a Rahan in order to better dispose
+    himself to welcome the coming of Buddha, and listen with greater
+    benefit to his preachings, leads me to make a remark and write
+    down an observation that has been already alluded to. From this
+    passage and many others which the reader will easily notice
+    hereafter, as well as from the example of Buddha himself, one
+    must suppose that at the time Phralaong was born, some
+    institutions, the most important one at least, viz., that of the
+    Rahans, recluses, or monks, already existed in a more or less
+    perfect state. Relying solely on the authority of this Legend,
+    no attempt at denying this supposition can ever be made.
+    Kaladewila speaks of the order of Rahans as of a thing well
+    known. Nalaka sends to the bazaar for the purchase of the dress
+    and other articles he wanted for his new mode of life.
+    Phralaong, on his way to his garden, sees a Rahan, whose habits
+    and manners are described to him by his coachman. Having become
+    Buddha, he meets with ascetics and recluses living in community,
+    leading a life much resembling that which he is supposed to have
+    hereafter instituted, holding but few opinions, which, according
+    to his own standard, were heretical. From these facts flows the
+    natural conclusion that Gaudama is not the inventor or
+    originator of all the Buddhistic disciplinary institutions. He
+    found among the multifarious sects of Brahminism many practices
+    and ordinances which he approved of and incorporated or embodied
+    in his new system. This is another proof, amounting to a
+    demonstration, that Buddhism is an offshoot of the great Hindu
+    system. In this respect, Gaudama borrowed largely from what he
+    found existing in his own days, in the schools he resorted to,
+    and re-echoed many tenets upheld by the masters under whom he
+    studied the sciences and the training to morals and virtue. He
+    enlarged and developed certain favourite theories and principles
+    which had found favour with him; at the same time, for the
+    purpose of leading his disciples to perfection, he enforced many
+    disciplinary regulations, almost similar to those he had been
+    subjected to during the years of his probation. He was certainly
+    an ardent promoter of the perfected and improved system he
+    endeavoured to introduce.
+
+    [8] The Thingan or Tsiwaran is composed of three parts--the
+    thinbaing, resembling an ample petticoat, bound up to the waist,
+    with a leathern girdle, and falling down to the heels; the
+    kowot, which consists of a sort of cloak of a rectangular shape,
+    covering the shoulders and breast, and reaching somewhat below
+    the knee; and the dougout, which is a piece of cloth of the same
+    shape, folded many times, thrown over the left shoulder when
+    going abroad, and used to sit on when no proper seat has been
+    prepared. The colour of these three pieces, constituting the
+    dress of a recluse, is invariably yellow. The jack-tree supplies
+    the material for dyeing the cloth yellow. In order to maintain a
+    spirit of perfect poverty among the members of the order of the
+    recluse, the Wini prescribes that the tsiwaran ought to be made
+    up with rags picked up here and there, and sewed together. The
+    rule, in this respect, at least as far as its spirit goes, is
+    thoroughly disregarded, and has become almost a dead letter.
+
+    The hairs of the head and the beard, being too often objects
+    which vanity turns to its own purposes, are, to say the least,
+    mere superfluities. A stern contemner of worldly things must, of
+    course, do away with things which may prove temptations to him,
+    or at least afford him unnecessary trouble. Hence no layman can
+    ever aspire to become a Rahan unless he has previously submitted
+    to the operation of a complete shaving of the head, including
+    even the eye-brows.
+
+
+
+
+CHAPTER III.
+
+    _A Name is given to the child -- Prediction of the Pounhas
+    respecting the child -- Death of Maia -- Miraculous occurrence
+    at the child's cradle -- Adolescence of the Phralaong -- He sees
+    the four signs -- Return from the garden to the royal city._
+
+
+Five days after the birth of Phralaong, took place the ceremony of
+washing the head and giving him a name. In the apartment of the palace
+several kinds of perfumed wood and essences, such as sandal-wood,
+lignum, aloes, camphor, &c., were strewed profusely, as well as the most
+exquisitely scented flowers and parched rice. The nogana (a sort of
+beverage made of milk, sugar, and honey) was prepared in great
+abundance. One hundred and eighty Pounhas,[1] the most versed in the
+science of astrology, were invited to partake of a splendid
+entertainment in the palace. The king made to every one of them costly
+presents, and desired them to examine carefully all the signs,
+prognosticating the future destiny of his son. Amidst that crowd of
+soothsayers, eight Pounhas were present, who explained the dream that
+Maia had in the beginning of her pregnancy. Seven of them, lifting up
+the index[2] of each hand of the child, were amazed at the wonderful
+signs their eyes met. "If this child," said they, "remain in the society
+of men, he will become a mighty ruler that will bring all nations under
+his sway; but if he embrace the profession of recluse, he will certainly
+become a Buddha." They began to foretell the incomparable glory and high
+honours that would attend his universal reign. The eighth Pounha, named
+Kauntagnia, the descendant of the celebrated son of Thoodata, and the
+youngest of all, raised up the index of one hand of the child. Struck
+with the wonderful and unmistakable signs that forced themselves on his
+view, he exclaimed, "No! this child will not remain long in the society
+of men; he will free himself from the vicissitudes[3] and miseries
+attending the existence of all beings, and will finally become a
+Buddha." As the child was to be the instrument for promoting the welfare
+and merits of all mortals, they gave him the name of Theiddat.
+
+Seven days after her confinement Maia died, and by the virtue of her
+merits migrated to the seat of Toocita, and became the daughter of a
+Nat.[G] Her death was not the result of her delivery, but she departed
+this world because the term of her life had come. On their return to
+their home, the Pounhas assembled their children and said to them, "We
+are already advanced in years. We dare not promise to ourselves that we
+will ever see the son of King Thoodaudana become a Buddha; but to you
+such a favour is reserved. Listen respectfully to all his instructions,
+and endeavour to enter the profession of Rahan without delay, and
+withdraw into solitude. Let us also all join you in that holy vocation."
+Three Pounhas refused the invitation, and would not enter the
+profession. The five others cheerfully gave up everything, and became
+distinguished members of the ascetic body.
+
+    [G] Maia was confined in the beginning of the third age. This
+    expression is rather a very loose and general one, and is far
+    from indicating, with any approach to accuracy, the period of
+    Maia's age when she was delivered of her son. The age of man is
+    divided into three parts. The first extends from birth to the
+    sixteenth or eighteenth year; the second goes to the forty-fifth
+    year or thereabout; and the third, from the forty-fifth year to
+    the end of life. Phralaong was born on the 68th year of the
+    Eatzana era, on the 6th after the full moon of the month
+    Katsong. Maia was therefore fifty-six years old. The author of
+    this work strives hard to prove this the age, apparently
+    advanced of Maia, was the best fitted for securing the safety
+    and perfection of the fruit of her womb.
+
+King Thoodaudana, hearing of the explanation given by the Pounhas,
+inquired whether his son was really to become a Rahan. Having been
+assured that all the signs predicted the future destiny of his son to
+such a calling, he desired to know what those signs were. He was told
+that the four following things were the very signs foreshowing the
+future career of his son, viz., an old man, a sick man, a dead man, and
+a recluse.[4] As soon as his son should successively remark those four
+signs, he would immediately come to the conclusion that the state of
+Rahan alone is worthy of the warm admiration and eager wishes of a wise
+man.
+
+King Thoodaudana, who ardently wished to see his son become a great
+monarch, whose sway would extend over the four great islands and the two
+thousand smaller ones, gave the strictest orders that none of the four
+omens should ever meet his eyes. Guards were placed in every direction
+at distances of a mile, charged with but one care, that of keeping out
+of his son's sight the appearance of these fatal omens.
+
+On that day eighty thousand noblemen, who were present at the great
+rejoicings, pledged themselves each one to give one of his male children
+to attend on the royal infant. "If he become," said they, "a mighty
+monarch, let our sons be ever with him, as a guard of honour to confer
+additional lustre on his wonderful reign. If he be ever elevated to the
+sublime dignity of Buddha, let our children enter the holy profession of
+recluse, and follow him whithersoever he may direct his steps."
+
+Thoodaudana, with the tender solicitude of a vigilant father, procured
+for his beloved offspring nurses exempt from all corporeal defects, and
+remarkable for their beautiful and graceful appearance.
+
+The child grew up, surrounded with a brilliant retinue of numerous
+attendants.
+
+On a certain day happened the joyful feast of the ploughing season. The
+whole country, by the magnificence of the ornaments that decorated it,
+resembled one of the seats of Nats. The country people without
+exception, wearing new dresses, went to the palace. One thousand ploughs
+and the same number of pairs of bullocks were prepared for the occasion.
+Eight hundred ploughs, less one, were to be handled and guided by
+noblemen. The ploughs, as well as the yokes and the horns of the
+bullocks, were covered with silver leaves. But the one reserved for the
+monarch was covered with leaves of gold. Accompanied by a countless
+crowd of his people, King Thoodaudana left the royal city and went into
+the middle of extensive fields. The royal infant was brought out by his
+nurses on this joyful occasion. A splendid jambu tree (_Eugenia_),
+loaded with thick and luxuriant green foliage, offered on that spot a
+refreshing place under the shade of its far-spreading branches. Here the
+bed of the child was deposited. A gilt canopy was immediately raised
+above it, and curtains, embroidered with gold, were disposed round it.
+Guardians having been appointed to watch over the infant, the king,
+attended by all his courtiers, directed his steps towards the place
+where all the ploughs were held in readiness. He instantly put his hands
+to his own plough; eight hundred noblemen, less one, and the country
+people followed his example. Pressing forward his bullocks, the king
+ploughed to and fro through the extent of the fields. All the ploughmen,
+emulating their royal lord, drove their ploughs in a uniform direction.
+The scene presented a most animated and stirring spectacle on an immense
+scale. The applauding multitude filled the air with cries of joy and
+exultation. The nurses, who kept watch by the side of the infant's
+cradle, excited by the animated scene, forgot the prince's orders, and
+ran near to the spot to enjoy the soul-stirring sight displayed before
+their admiring eyes. Phralaong, casting a glance all round, and seeing
+no one close by him, rose up instantly, and, sitting in a cross-legged
+position, remained absorbed as it were in a profound meditation. The
+other nurses, busy in preparing the prince's meal, had spent more time
+than was at first contemplated. The shadow of the trees had, by the
+movement of the sun, turned in an opposite direction. The nurses,
+reminded by this sight that the infant had been left alone, and that his
+couch was exposed to the rays of the sun, hastened back to the spot they
+had so imprudently left. But great was their surprise when they saw that
+the shadow of the jambu tree had not changed its position, and that the
+child was quietly sitting on his bed. The news of that wonder was
+immediately conveyed to King Thoodaudana, who came in all haste to
+witness it. He forthwith prostrated himself before his son, saying,
+"This is, beloved child, the second time that I bow to you."
+
+Phralaong[5] having reached his sixteenth year, his father ordered three
+palaces to be built for each season of the year. Each palace had nine
+stories; and forty thousand maidens, skilful in playing all sorts of
+musical instruments, were in continual attendance upon him, and charmed
+all his moments by uninterrupted dances and music. Phralaong appeared
+among them with the beauty and dignity of a Nat, surrounded with an
+immense retinue of daughters of Nats. According to the change of seasons
+he passed from one palace into another, moving as it were in a circle of
+ever-renewed pleasures and amusements. It was then that Phralaong was
+married to the beautiful Yathaudara, his first cousin, and the daughter
+of Thouppabudha and of Amitau. It was in the eighty-sixth year of his
+grandfather's era that he was married, and also consecrated Prince royal
+by the pouring of the blessed water over his head.
+
+Whilst Phralaong was spending his time in the midst of pleasures, his
+relatives complained to the king of the conduct of his son. They
+strongly remonstrated against his mode of living, which precluded him
+from applying himself to the acquisition of those attainments befitting
+his exalted station. Sensible of these reproaches, Thoodaudana sent for
+his son, to whom he made known the complaints directed against him by
+his relatives. Without showing any emotion, the young prince replied,
+"Let it be announced at the sound of the drum throughout the country,
+that this day week I will show to my relatives in the presence of the
+best masters that I am fully conversant with the eighteen sorts of arts
+and sciences." On the appointed day he displayed before them the extent
+of his knowledge; they were satisfied, and their doubts and anxieties on
+his account were entirely removed.
+
+On a certain day Phralaong, desiring to go and enjoy some sports in his
+garden, ordered his coachman to have his conveyance ready for that
+purpose. Four horses, richly caparisoned, were put to a beautiful
+carriage, that resembled the dwelling-place of a Nat. Phralaong having
+occupied his seat, the coachman drove rapidly towards the garden. The
+Nats, who knew that the time was near at hand when Phralaong would
+become a Buddha, resolved to place successively before his eyes the four
+signs foreshowing his future high dignity. One of them assumed the form
+of an old man, the body bending forward, with grey hairs, a shrivelled
+skin, and leaning languidly on a heavy staff. In that attire, he
+advanced slowly, with trembling steps, towards the prince's conveyance.
+He was seen and remarked only by Phralaong and his coachman. "Who is
+that man?" said the prince to his driver; "the hairs of his head,
+indeed, do not resemble those of other men." "Prince," answered the
+coachman, "he is an old man. Every born being is doomed to become like
+him; his appearance must undergo the greatest changes, the skin by the
+action of time will shrivel, the hairs turn grey, the veins and
+arteries, losing their suppleness and elasticity, will become stiff and
+hardened, the flesh will gradually sink and almost disappear, leaving
+the bare bones covered with dry skin." "What?" said to himself the
+terrified prince; "birth is indeed a great evil, ushering all beings
+into a wretched condition, which must be inevitably attended with the
+disgusting infirmities of old age!" His mind being taken up entirely
+with such considerations, he ordered his coachman to drive back to the
+palace. Thoodaudana, having inquired from his courtiers what motive had
+induced his son to return so soon from the place of amusement, was told
+that he had seen an old man, and that he entertained the thought of
+becoming a Rahan.[H] "Alas!" said he, "they will succeed in thwarting
+the high destiny of my son. But let us try now every means to afford him
+some distraction, so that he may forget the evil idea that has just
+started up in his mind." He gave orders to bring to his son's palace the
+prettiest and most accomplished dancing-girls, that, in the midst of
+ever renewed pleasure, he might lose sight of the thought of ever
+entering the profession of Rahan. The guard surrounding his palace was
+doubled, so as to preclude the possibility of his ever seeing the other
+signs.
+
+    [H] In the course of this work the word Rahan is often used. It
+    is of the greatest importance that the reader should firmly
+    seize the meaning that it is designed to convey. We find it
+    employed to designate, in general, the religious belonging
+    either to the Buddhistic or Brahminical sects. When Buddhists
+    happen to mention their brethren of the opposite creed, who have
+    renounced the world and devoted themselves to the practice of
+    religious duties, they invariably call them Rahans. When they
+    speak of Pounhas or Brahmins, who are living in the world,
+    leading an ordinary secular mode of life, they never style them
+    Rahans. Thence we may safely infer that the individuals to whom
+    this denomination was applied formed a class of devotees quite
+    distinct from the laymen.
+
+    That class, it appears, comprised all the individuals who lived
+    either in community under the superintendence and guidance of a
+    spiritual superior, or privately in forests under the protecting
+    shade of trees, and in lonely and solitary places. The latter
+    religious are, however, generally designated by the appellation
+    of Ascetics and Rathees. They were the forefathers of those
+    fanatics who up to our days have appeared through the breadth
+    and length of the Indian Peninsula, practising penitential deeds
+    of the most cruel and revolting description. They are described
+    by Buddhists as wearing curled and twisted hair, clad in the
+    skins of wild beasts, and not unfrequently quite destitute of
+    any sort of clothing, and in a state of complete nakedness.
+
+    The former, who lived in community, did not lead the same course
+    of life. We find some communities, the three, for instance,
+    under the guidance of the three Kathabas, in the Ouroowela
+    forest, not far from Radzagio, whose inmates are called either
+    Rahans or Rathees. This indicates that their mode of life
+    partook both of the common and hermitical life, resembling, to a
+    certain extent, that which was observed by the Christian
+    communities of cenobites established in the desert of Upper
+    Egypt during the first ages of our era.
+
+    Those communities appear to have been the centres in which
+    principles were established, opinions discussed, and theories
+    elaborated. The chiefs enjoyed high reputation for learning.
+    Persons desirous to acquire proficiency in science resorted to
+    their abode, and, under their tuition, strove to acquire wisdom.
+    The following pages of this work will afford several striking
+    illustrations of the view just sketched out.
+
+On another day, Phralaong, on his way to his garden, met with the same
+Nat under the form of a sick man, who appeared quite sinking under the
+weight of the most loathsome disease. Frightened at such a sight,
+Phralaong, hearing from the mouth of his faithful driver what this
+disgusting object was, returned in all haste to his palace. His father,
+more and more disturbed at the news conveyed to him, multiplied the
+pleasures and enjoyments destined for his son, and doubled the number of
+guards that had to watch over him. On a third occasion, whilst the
+prince was taking a walk, the same Nat, assuming the shape of a dead
+man, offered to the astonished regards of the prince the shocking sight
+of a corpse. Trembling with fear, the young prince came back forthwith
+to his residence. Thoodaudana, being soon informed of what had taken
+place, resorted to fresh precautions, and extended to the distance of
+one youdzana the immense line of countless guards set all round the
+palace.
+
+On a fourth occasion, the prince, driving rapidly towards his garden,
+was met on his way by the same Nat under the meek form of a Rahan. The
+curiosity of the prince was awakened by the extraordinary sight of that
+new personage: he asked his coachman what he was. "Prince," answered the
+coachman, "he is a Rahan." At the same time, though little acquainted
+with the high dignity and sublime qualifications of a recluse, he was
+enabled, by the power of the Nats, to praise and extol in dignified
+language the profession and merits of Rahans. The prince felt
+instantaneously an almost irresistible inclination to embrace that
+attractive mode of life. He quietly went as far as his garden.
+
+The whole day was spent in all sorts of rural diversions. Having bathed
+in a magnificent tank, he went a little before sunset to rest awhile on
+a large well-polished stone table, overshaded by the far-spread branches
+of beautiful trees hanging above it, waiting for the time to put on his
+richest dress. All his attendants were busily engaged in preparing the
+finest clothes and most elegant ornaments. When all was ready, they
+stood silent round him, waiting for his orders. Perfumes of every
+description were disposed in a circular row with the various ornaments
+on the table whereon the prince was sitting.
+
+At that very moment a chief Thagia was quietly enjoying a delicious and
+refreshing rest on the famous stone table called Pantoo Kambala. On a
+sudden, he felt his seat as it were getting hot. "Lo! what does this
+mean?" said the astonished Thagia; "am I doomed to lose my happy state?"
+Having recollected himself, and reflected a while on the cause of such a
+wonderful occurrence, he soon knew that Phralaong was preparing to put
+on for the last time his princely dress. He called to him the son of a
+Nat, named Withakioon, and said to him, "On this day, at midnight,
+Prince Theiddat is to leave his palace and withdraw into solitude. Now
+he is in his garden, preparing to put on his richest attire for the last
+time. Go, therefore, without a moment's delay, to the place where he is
+sitting, surrounded by his attendants, and perform to him all the
+required services." Bowing respectfully to the chief of Thagias,
+Withakioon obeyed, and by the power inherent in the nature of Nats, he
+was in an instant carried to the presence of Phralaong. He assumed the
+figure of his barber, and immediately set to work to arrange the turban
+with as much taste as art round his head. Phralaong soon found out that
+the skilful hand which disposed the folds of his head-dress was not that
+of a man, but of a Nat. One fold of the turban appeared like one
+thousand, and ten folds like ten thousand folds, offering the magical
+_coup-d'oeil_ of as many different pieces of cloth, arranged with the
+most consummate skill. The extremity of the turban, which crossed
+vertically the whole breadth of the countless folds, appeared covered
+with a profusion of shining rubies. The head of Phralaong was small, but
+the folds of the turban seemed numberless. How could that be so? It is a
+wonder surpassing our understanding; it would be rashness and temerity
+to allow our minds to dwell too much upon it.
+
+Having completely dressed, Phralaong[6] found himself surrounded by all
+sorts of musicians, singers, and dancers, vying with each other in their
+endeavours to increase the rejoicing. The Pounhas sang aloud his praise.
+"May he conquer and triumph! May his wishes and desires be ever
+fulfilled!" The multitude repeated incessantly in his honour stanzas of
+praises and blessings. In the midst of universal rejoicings, Phralaong
+ascended his carriage. He had scarcely seated himself on it, when a
+message, sent by his father, conveyed to him the gladdening tidings that
+Yathaudara had been delivered of a son. "That child," replied he with
+great coolness, "is a new and strong tie that I will have to break." The
+answer having been brought to his father, Thoodaudana could not
+understand its meaning. He, however, caused his grandson to be named
+Raoula. Phralaong, sitting in his carriage, surrounded by crowds of
+people, who rent the air with cries of joy and jubilation, entered into
+the city of Kapilawot. At that moment a princess, named Keissa Gautami,
+was contemplating from her apartments the triumphant entrance of
+Phralaong into the city. She admired the noble and graceful deportment
+of Prince Theiddat, and exclaimed with feelings of inexpressible
+delight, "Happy the father and mother who have such an incomparable son!
+happy the wife who is blest with such an accomplished husband!" On
+hearing those words, Phralaong desired to understand their meaning and
+know their bearing. "By what means," said he to himself, "can a heart
+find peace and happiness?" As his heart was already disentangled from
+the thraldom of passions, he readily perceived that real happiness could
+be found but in the extinction of concupiscence, pride, ignorance, and
+other passions. He resolved henceforth to search ardently for the happy
+state of Neibban, by quitting the world that very night, leaving the
+society of men, and withdrawing into solitude. Detaching from his neck a
+collar of pearls of immense value, he sent it to Keissa Gautami, as a
+token of gratitude for the excellent lesson she had given him by the
+words which she had uttered in his praise. The young princess received
+it as a mark of favour which she imagined Prince Theiddat intended to
+pay her. Without further notice of her, he retired into his own
+apartment to enjoy some rest.
+
+
+FOOTNOTES
+
+    [1] Which of the two systems, Buddhism or Brahminism, is the
+    most ancient? This is a question which learned Orientalists have
+    in former days variously answered. If, however, some credit is
+    to be given to this Legend, and the hero thereof is to be
+    regarded as the author of Buddhism, the solution of that
+    much-controverted question is comparatively easy, and seems to
+    admit of no doubt. Priority of antiquity is decidedly in favour
+    of Brahminism. At the time Buddha was born, and in his own
+    country, we find already subsisting the great politico-religious
+    fabric of Hinduism. The distinction of caste is already
+    mentioned in several passages. We find the Pounhas or Brahmins
+    already monopolising the lucrative trade of soothsaying, and
+    regarded as the best informed among their countrymen. They are
+    treated with great respect and consideration even by proud
+    monarchs, who testify their regard for them by costly presents
+    and every possible mark of distinction. It is true that their
+    caste is not always spoken of with great regard by Buddhist
+    authors; but this is to be attributed to the deadly enmity that
+    prevailed at a later period between those two great rival sects,
+    which have so long struggled for supremacy over the Indian
+    Peninsula. The Brahminical creed is spoken of in very
+    disparaging terms by Buddhists; and, as a matter of course, they
+    have been reciprocally handled severely by their opponents. To
+    those who feel inclined to regard Buddha as but a great reformer
+    of a religious system already existing, the question will not
+    appear cleared of all difficulty. But upon them rests the task
+    of establishing on uncontrovertible grounds their hypothesis,
+    ere any serious attention can be paid to the conclusion they
+    would fain infer in favour of the superior antiquity of
+    Buddhism. As for us, we believe Buddha to be the real author of
+    the great religious system under examination. But, at the same
+    time, we readily concede that many elements found existing in
+    those days were seized upon by Buddha, and skilfully arranged so
+    as to harmonise well with his plans.
+
+    [2] Superstition and ignorance seem to have been in all ages and
+    under every climate the prolific source of human follies and
+    mental delusions. Man has always been and will ever be the same
+    ridiculously superstitious being, as long as his mind is left to
+    itself, unenlightened by revelation. With few exceptions, the
+    greatest men of Italy and Greece were as superstitious as the
+    _vulgus_, to whom, in every other respect, they were so
+    superior. The resemblance error bears to truth, when human
+    passions have some interest at stake, deceives many; under
+    deceitful appearances it finds its way to the mind, and then
+    clings to the heart. There is in man an innate desire of tearing
+    asunder the thick veil that hides from him the knowledge of
+    future events. Unable to comprehend the perfect economy of an
+    all-wise Providence in the disposition and management of the
+    affairs of this world, he has recourse to the most absurd means
+    for satiating the cravings of his inordinate curiosity. Hence
+    the prevailing superstition of those days, which induced men to
+    believe that Brahmins, on inspecting the inner part of the hand,
+    could discover certain signs, foreshowing the good or bad
+    destiny of every individual.
+
+    [3] Metempsychosis, or the transmigration of the soul from one
+    state of existence into another in the same world, is one of the
+    leading dogmas of Buddhism. Many passages of the present work,
+    or rather the Buddhistic system as a whole, can never be
+    understood unless this tenet be always borne in mind. It is by
+    passing through countless existences that a being is slowly
+    purified of his imperfections, and gradually advances in the way
+    of merits and perfection. The sacred writings of Buddhists
+    mention that our Phralaong had to range, during innumerable
+    existences, the whole series of the animal kingdom, from the
+    dove to the elephant, ere he could be born in the state of man,
+    when, in this condition, he, as stated by himself, went often
+    into hell to atone for certain trespassings. Pythagoras had
+    likely borrowed, and received directly or indirectly from the
+    East, this doctrine, which his school re-echoed throughout
+    Greece and Italy. The end of metempsychosis is, according to
+    Buddhists, the state of Neibban. On this point the author of
+    Buddhism has been at variance with other religious schools,
+    which in his own days held and professed the dogma of
+    transmigration.
+
+    [4] The three first allegorical omens or signs which, according
+    to the foretelling of the Pounhas, were to be seen and observed
+    hereafter by Phralaong, are designed to mean and express the
+    compound of all miseries attending human existence, from the
+    moment man crosses the threshold of life to that of death. The
+    view of these objects was intended to make him disgusted with a
+    state necessarily accompanied with such an amount of
+    wretchedness. He was soon induced by reflection to hold in
+    contempt the things of this world, and consequently to seek with
+    ardour some means of estranging himself from all visible and
+    material objects. The fourth sign, that is to say, the view of a
+    Rahan, or a contemner of this world, aspiring to perfect
+    disengagement from the trammels of passion, and shaping his
+    course towards Neibban, was the very pattern he had to imitate
+    and follow for arriving to that state of perfection which he
+    felt a strong, though as yet somewhat confused, desire of
+    possessing.
+
+    The Nats or Dewatas are the ever-ready ministers for affording
+    to Phralaong the assistance he requires to reach in safety the
+    Buddhaship. They rejoice at the news of his approaching
+    conception in the womb of Maia; they watch over the mother who
+    is to give birth to so blessed a child; they receive the
+    newly-born infant, and hand him over to men; they baffle, by
+    their almost supernatural power, the obstacles which the
+    worldly-minded Thoodaudana tries to throw in the way of his
+    son's vocation; in a word, their angelical ministrations are
+    always at hand to help and protect our Phralaong, and enable him
+    to reach that state wherein he shall be fully qualified for
+    announcing to men the law of deliverance. The belief in the
+    agency of angels between heaven and earth, and their being the
+    messengers of God for conveying, on solemn occasions, his
+    mandates to men, is coeval, according to sacred records, with
+    the appearance of man in this world. Innumerable are the
+    instances of angelical ministrations mentioned in the holy writ.
+    We look upon angels as mere spiritual substances, assuming a
+    human form, when, by the command of God, they have to bring down
+    to men some divine message. In the system of the Buddhists, Nats
+    are described as having bodies indeed, but of such a pure
+    nature, particularly those inhabiting the superior seats, that
+    they are not only not subjected to the miseries inherent in our
+    nature, but are moreover gifted with such superior attainments
+    as almost to enjoy the perfections and qualifications inherent
+    in the nature of spirits. On this occasion the Nats are
+    endeavouring to make virtue triumph over vice; but, in the
+    course of this legend, we will have several opportunities of
+    remarking a counteraction worked up by evil or wicked Nats for
+    upholding the reign of passion or of sin. In this system the two
+    contending elements of good and evil have each its own advocates
+    and supporters. A Hindu Milton might have found two thousand
+    years ago a ready theme for writing, in Sanscrit or Pali, a poem
+    similar to that more recently composed by the immortal English
+    bard.
+
+    [5] From what has been already mentioned of the life of our
+    Phralaong, we may see that many particulars regarding his birth
+    and his childhood have been described with sufficient accuracy;
+    but little or nothing is said of his adolescence, at least until
+    the age of sixteen, when he gets united to the famous and
+    youthful Yathaudara. In common with many other great men, almost
+    all the years of the private life of this celebrated and
+    extraordinary personage are wrapped up in a complete obscurity.
+    We may conclude from his great proficiency in the knowledge of
+    those sciences and attainments befitting his high situation, he
+    was not remiss, since he was enabled to set at defiance the
+    greatest masters of those days. In the midst of pleasures he
+    knew how to devote the best part of his time to study, unless we
+    suppose that science was infused into his mind by no exertion of
+    his own. The Burmese have a regular mania for dividing with a
+    mathematical precision what at first appears to admit of no such
+    division. Virtues, vices, sciences, arts, &c., all, in a word,
+    are subjected to a rigorous division, which, if arbitrary in
+    itself, has the great advantage of conferring a substantial help
+    to the memory.
+
+    [6] The triumphant return of Phralaong from his garden to the
+    city, when he is attired with the richest dress, is commemorated
+    by Buddhists, at least in Burmah, on the day a young boy is
+    preparing to enter into a monastery of recluses for the purpose
+    of putting on the yellow robe, and preparing himself to become
+    afterwards a member of the order, if he feel an inclination to
+    enlist in its ranks. Phralaong was bidding a last farewell to
+    the world, its pomps and vanities. So the youthful candidate is
+    doing who is led processionally through the streets, riding a
+    richly-caparisoned horse, or sitting on an elegant palanquin,
+    carried on the shoulders of men. A description of this ceremony
+    will be found in the notice on the Buddhistic monks or
+    Talapoins.
+
+    I am obliged to confess that I have found it somewhat difficult
+    to discover any connection between the expressions made use of
+    by Keissa Gautami and the inference drawn therefrom by
+    Phralaong. The explanation of the difficulty may be, however,
+    stated as follows:--Gautami bestows the epithet happy or blessed
+    upon the father and mother as well as on the wife of Prince
+    Theiddat, because she remarked and observed in him those
+    qualities and accomplishments befitting a worthy son and a good
+    husband. The words blessed and happy struck the mind of the
+    future Buddha, attracted his attention, and drew forth his
+    exertions to find out their true import. He asks himself, In
+    what consists true and real happiness? Where is it to be found?
+    By what means can such an invaluable treasure be procured? Can
+    it be conferred upon man by the possession of some exterior
+    object? Can his parents or wife be really happy by the mere
+    accidental ties that connect them with his person? No, answers
+    our young philosopher to himself: Happiness can be procured but
+    by waging war against passions, and carrying it on until their
+    total destruction. Then the victorious soul, sitting calmly on
+    the ruins of her deadly opponents, enjoys in the undisturbed
+    contemplation of truth an indescribable happiness. In this we
+    clearly perceive the unmistakable bearing of Buddhistic morals.
+    It is as it were the embryo of the whole system.
+
+    King Thoodaudana, influenced by worldly considerations, eagerly
+    wished his son to become a great monarch instead of a poor and
+    humble recluse, even a Buddha. This alone suggests the idea that
+    in those days the _rôle_ of a Buddha was not held in so great an
+    esteem and veneration as it was afterwards. Had it been
+    otherwise, the most ambitious father might have remained well
+    satisfied with the certainty of seeing his own son becoming a
+    personage before whom the proudest monarch would one day lower
+    to the dust their crowned heads.
+
+    At that time a Buddha, or the personage honoured with that
+    title, was looked upon as a mere sage, distinguished among his
+    fellow-men by his great wisdom and eminent proficiency in the
+    study of philosophy. It is highly probable that this name had
+    been bestowed upon a great many illustrious individuals who
+    lived before the days of Gaudama. Hence the fabricated genealogy
+    of twenty-eight former Buddhas, supposed to have lived myriads
+    of years and worlds previously, including the three that have
+    preceded him during the continuance of this system of nature.
+    Here a superstitious and ill-judged enthusiasm has raised up
+    heaps of extravagancies, setting up a ridiculous theory,
+    designed to connect the _rôle_ of the present Buddha with those
+    of a fabulous antiquity, and give additional lustre to it. There
+    is no doubt that the glowing halo of sacredness and glory,
+    encircling now the name of Buddha, has never adorned that of any
+    former one. It has been created by the extraordinary progress
+    his doctrines made at first in the Indian Peninsula, and next
+    throughout eastern Asia, and kept up by the fervent admiration
+    of his enthusiastic followers.
+
+    The means resorted to by Thoodaudana to retain his son in the
+    world of passions, and thereby thwart his vocation, could not,
+    we hardly need mention, be approved of by any moralist of even
+    the greatest elasticity of conscience and principles; but they
+    were eminently fitted to try the soundness of Phralaong's
+    calling, and the strong and tenacious dispositions of his
+    energetic mind. They set out in vivid colours the firmness of
+    purpose and irresistible determination of his soul in following
+    up his vocation to a holier mode of life; and what is yet more
+    wonderful, the very objects that were designed to enslave him
+    became the instruments which helped him in gaining and
+    ascertaining his liberty. Magnificent, indeed, is the spectacle
+    offered by a young prince remaining unmoved in the midst of the
+    most captivating, soul-stirring, and heart-melting attractions;
+    sitting coolly on his couch, and looking with indifference, nay,
+    with disgust, on the crowd of sleeping beauties.
+
+
+
+
+CHAPTER IV.
+
+    _Phralaong leaves his palace, the royal city, and retires into
+    solitude, amidst the plaudits of the Nats -- He cuts his fine
+    hair with a stroke of his sword, and puts on the habit of Rahan
+    -- He begs his food at Radzagio -- His interview with the ruler
+    of that place -- His studies under two Rathees -- His fast and
+    penances in the solitude of Oorouwela during six years._
+
+
+Phralaong had scarcely begun to recline on his couch, when a crowd of
+young damsels, whose beauty equalled that of the daughters of Nats,
+executed all sorts of dances to the sound of the most ravishing
+symphony, and displayed in all their movements the graceful forms of
+their elegant and well-shaped persons, in order to make some impression
+upon his heart. But all was in vain; they were foiled in their repeated
+attempts. Phralaong fell into a deep sleep. The damsels, in their
+disappointment, ceased their dances, laid aside their musical
+instruments, and, soon following the example of Phralaong, quietly
+yielded to the soporific influence caused by their useless and harassing
+exertions. The lamps, lighted with fragrant oil, continued to pour a
+flood of bright light throughout the apartments. Phralaong awoke a
+little before midnight, and sat in a cross-legged position on his couch.
+Looking all around him, he saw the varied attitudes and uninviting
+appearance of the sleeping damsels. Some were snoring, others gnashing
+their teeth, others had their mouths wide open; some tossed heavily from
+the right to the left side, others stretched one arm upwards and the
+other downwards; some, seized as it were with a frantic pang, suddenly
+coiled up their legs for a while, and with the same violent motion
+again pushed them down. This unexpected exhibition made a strong
+impression on Phralaong; his heart was set, if possible, freer from the
+ties of concupiscence, or rather he was confirmed in his contempt for
+all worldly pleasures. It appeared to him that his magnificent
+apartments were filled with the most loathsome and putrid carcasses. The
+seats of passions, those of Rupa and those of Arupa, that is to say, the
+whole world, seemed, to his eyes, like a house that is a prey to the
+devouring flames. "All that," said he to himself, "is most disgusting
+and despicable." At the same time his ardent desires for the profession
+of Rahan were increasing with an uncontrollable energy. "On this day, at
+this very moment," said he with an unshaken firmness, "I will retire
+into a solitary place." He rose instantly and went to the arched door of
+his apartment. "Who is here watching?" said he to the first person he
+met. "Your servant," replied instantly the vigilant nobleman Tsanda.
+"Rise up quickly," replied the prince; "now I am ready to retire from
+the world and resort to some lonely place. Go to the stable and prepare
+the fastest of my horses." Tsanda bowed respectfully to his master, and
+executed his orders with the utmost celerity. The horse Kantika, knowing
+the intentions of the prince, felt an inexpressible joy at being
+selected for such a good errand, and he testified his joy by loud
+neighs; but, by the power of the Nats, the sound of his voice was
+silenced, so that none heard it.
+
+While Tsanda, in compliance with the orders he had received, was making
+the necessary preparations, Phralaong desired to see his newly born son
+Raoula. He opened gently the door of the room where the princess was
+sleeping, having one of her hands placed over the head of the infant.
+Phralaong, stopping at the threshold, said to himself:--"If I go farther
+to contemplate the child, I will have to remove the hand of the mother;
+she may be awakened by this movement, and then she will prove a great
+obstacle to my departure. I will see the child after I have become a
+Buddha." He then instantly shut the door and left the palace. His
+charger was waiting for him. "To your swiftness," said Phralaong to
+Kantika, "do I trust for executing my great design. I must become a
+Buddha, and labour for the deliverance of men and Nats from the miseries
+of existence, and lead them safely to the peaceful shores of Neibban."
+In a moment he was on the back of his favourite horse. Kantika was a
+magnificent animal; his body measured eighteen cubits in length, with
+which his height and circumference were in perfect proportion. The hair
+was of a beautiful white, resembling a newly cleaned shell; his
+swiftness was unrivalled, and his neighings could be heard at a very
+great distance; but on this occasion the Nats interfered, no sound of
+his voice was heard, and the noise of his steps was completely silenced.
+Having reached the gate of the city, Phralaong stopped for a while,
+uncertain as regarded the course he was to follow. To open the gate,
+which a thousand men could with difficulty cause to turn upon its
+hinges, was deemed an impossibility. Whilst he was deliberating with his
+faithful attendant Tsanda, the huge gate was silently opened by the
+Nats, and a free passage given to him through it. It was in the year 97
+when he left Kapilawot.
+
+Phralaong had scarcely crossed the threshold of the gate when the
+tempter endeavoured to thwart his pious design. Manh[1] Nat resolved to
+prevent him from retiring into solitude and becoming a Buddha. Standing
+in the air, he cried aloud, "Prince Theiddat, do not attempt to lead the
+life of a recluse; seven days hence you will become a Tsekiawaday; your
+sway shall extend over the four great islands; return forthwith to your
+palace." "Who are you?" replied Phralaong. "I am Manh Nat," cried the
+voice. "I know," said Phralaong, "that I can become a Tsekiawaday, but I
+feel not the least inclination for earthly dignities; my aim is to
+arrive at the nature of Buddha." The tempter, urged onward by his three
+wicked propensities, concupiscence, ignorance, and anger, did not part
+for a moment from Phralaong; but as the shadow always accompanies the
+body, he too, from that day, always followed Phralaong, striving to
+throw every obstacle in his way towards the dignity of Buddha. Trampling
+down every human and worldly consideration, and despising a power full
+of vanity and illusion, Phralaong left the city of Kapilawot, at the
+full moon of July under the constellation Oottarathan. A little while
+after, he felt a strong desire to turn round his head and cast a last
+glance at the magnificent city he was leaving behind him; but he soon
+overcame that inordinate desire and denied himself this gratification.
+It is said that on the very instant he was combating the rising sense of
+curiosity the mighty earth turned with great velocity, like a potter's
+wheel, so that the very object he denied himself the satisfaction of
+contemplating came of itself under his eyes. Phralaong hesitated a while
+as to the direction he was to follow, but he resolved instantly to push
+on straight before him.
+
+His progress through the country resembled a splendid triumphal
+ovation. Sixty thousand Nats marched in front of him, an equal number
+followed him, and as many surrounded him on his right and on his left.
+All of them carried lighted torches, pouring a flood of light in every
+direction; others again spread perfumes and flowers brought from their
+own seats. All joined in chorus, singing the praises of Phralaong. The
+sound of their united voices resembled loud peals of continued thunder,
+and the resounding of the mighty waves at the foot of the Mount Oogando.
+Flowers, shedding the most fragrant odour, were seen gracefully
+undulating in the air, like an immense canopy, extending to the farthest
+limits of the horizon. During that night, Phralaong, attended with that
+brilliant retinue, travelled a distance of thirty youdzanas, and arrived
+on the banks of the river Anauma. Turning his face towards Tsanda, he
+asked what was the river's name. "Anauma is its name," replied his
+faithful attendant. "I will not," said Phralaong to himself, "show
+myself unworthy of the high dignity I aspire to." Spurring his horse,
+the fierce animal leaped at once to the opposite bank. Phralaong
+alighted on the ground, which was covered with a fine sand resembling
+pearls, when the rays of the sun fell upon it in the morning. On that
+spot he divested himself of his dress, and calling Tsanda to him, he
+directed him to take charge of his ornaments, and carry them back with
+the horse Kantika to his palace. For himself, he had made up his mind to
+become a Rahan. "Your servant too," replied Tsanda, "will become also a
+recluse in your company." "No," said the prince, "the profession of
+Rahan does not at present befit you." He reiterated this prohibition
+three times. When he was handing over to Tsanda his costly ornaments, he
+said to himself, "These long hairs that cover my head, and my beard too,
+are superfluities unbecoming the profession of Rahan." Whereupon with
+one hand unsheathing his sword, and with the other seizing his comely
+hairs, he cut them with a single stroke. What remained of his hairs on
+the head measured about one inch and a half in length. In like manner
+he disposed of his beard. From that time he never needed shaving; the
+hairs of his beard and those of the head never grew longer during the
+remainder of his life.[2] Holding his hairs and turban together, he
+cried aloud, "If I am destined to become a Buddha, let these hairs and
+turban remain suspended in the air; if not, let them drop down on the
+ground." Throwing up both to the height of one youdzana, they remained
+suspended in the air, until a Nat came with a rich basket, put them
+therein, and carried them to the seat of Tawadeintha. He there erected
+the Dzedi Dzoulamani, wherein they were religiously deposited. Casting
+his regards on his own person, Phralaong saw that his rich and shining
+robe did not answer his purpose, nor appear befitting the poor and
+humble profession he was about to embrace. While his attention was taken
+up with this consideration, a great Brahma, named Gatigara, who in the
+days of the Buddha Kathaba had been an intimate friend of our Phralaong,
+and who, during the period that elapsed between the manifestation of
+that Buddha to the present time, had not grown old, discovered at once
+the perplexity of his friend's mind. "Prince Theiddat," said he, "is
+preparing to become a Rahan, but he is not supplied with the dress and
+other implements essentially required for his future calling. I will
+provide him now with the thinbaing, the kowot, the dugout, the patta,
+the leathern girdle, the hatchet, the needle, and filter."[3] He took
+with him all these articles, and in an instant arrived in the presence
+of Phralaong, to whom he presented them. Though unacquainted with the
+details of that dress, and untrained in the use of those new implements,
+the prince, like a man who had been a recluse during several existences,
+put on with a graceful gravity his new dress. He adjusted the thinbaing
+round his waist, covered his body with the kowot, threw the dugout over
+his shoulders, and suspended to his neck the bag containing the earthen
+patta. Assuming the grave, meek, and dignified countenance of a Rahan,
+he called Tsanda and bade him go back to his father and relate to him
+all that he had seen. Tsanda, complying with his master's request,
+prostrated himself three times before him; then, rising up, he wheeled
+to the right and departed. The spirited horse, hearing the last words of
+Phralaong, could no more control his grief.[4]
+
+"Alas!" said he, "I will see no more my master in this world." His
+sorrow grew so great that his heart split into two parts, and he died on
+the spot.
+
+After his death, he became a Nat in the seat of Tawadeintha. The
+affliction of Tsanda at parting with his good master was increased by
+the death of Kantika. The tears that streamed down his cheeks resembled
+drops of liquid silver.
+
+Phralaong, having thus begun the life of a recluse, spent seven days
+alone in a forest of mango trees, enjoying in that retirement the peace
+and happiness of soul which solitude alone can confer. The place, in the
+neighbourhood of which he began his religious life, is called Anupyia,
+in the country belonging to the Malla princes. He then started for the
+country of Radzagio, travelling on foot a distance of thirty youdzanas.
+Arrived near the gate of the royal city, Phralaong stopped for a while,
+saying within himself, "Peimpathara, the king of this country, will no
+doubt hear of my arrival in this place. Knowing that the son of King
+Thoodaudana is actually in his own royal city, he will insist upon my
+accepting all sorts of presents. But now, in my capacity of Rahan, I
+must decline accepting them, and by the rules of my profession I am
+bound to go and beg along the streets, from house to house, the food
+necessary for my support." He instantly resumed his journey, entered the
+city through the eastern gate, the patta hanging on his side, and
+followed the first row of houses, receiving the alms which pious hands
+offered him. At the moment of his arrival the whole city was shaken by a
+mighty commotion, like that which is felt in the seat of Thoora when the
+Nat Athoorein makes his apparition in it. The inhabitants, terrified at
+such an ominous sign, ran in all haste to the palace. Admitted into the
+presence of the monarch, they told him that they knew not what sort of
+being had just arrived in the city, walking through the streets and
+begging alms. They could not ascertain whether he was a Nat, a man, or a
+Galong. The king, looking from his apartments over the city, saw
+Phralaong, whose meek deportment removed all anxiety from his mind. He,
+however, directed a few of his noblemen to go and watch attentively all
+the movements of the stranger. "If he be," said he, "a Bilou, he will
+soon leave the city and vanish away; if a Nat, he will raise himself in
+the air; if a Naga, he will plunge to the bottom of the earth."
+Phralaong, having obtained the quantity of rice, vegetables, &c., he
+thought sufficient for his meal, left the city through the same gate by
+which he had entered it, sat down at the foot of a small hill, his face
+turned towards the east, and tried to make his meal with the things he
+had received. He could not swallow the first mouthful, which he threw
+out of his mouth in utter disgust. Accustomed to live sumptuously and
+feed on the most delicate things, his eyes could not bear even the sight
+of that loathsome mixture of the coarsest articles of food collected at
+the bottom of his patta. He soon, however, recovered from that shock;
+and gathered fresh strength to subdue the opposition of nature, overcome
+its repugnance, and conquer its resistance. Reproaching himself for such
+an unbecoming weakness:--"Was I not aware," said he, with a feeling of
+indignation against himself, "that when I took up the dress of a
+mendicant such would be my food? The moment is come to trample upon
+nature's appetites." Whereupon he took up his patta, ate cheerfully his
+meal, and never afterwards did he ever feel any repugnance at what
+things soever he had to eat.
+
+The king's messengers, having closely watched and attentively observed
+all that had happened, returned to their master, to whom they related
+all the particulars that they had witnessed. "Let my carriage be ready,"
+said the king, "and you, follow me to the place where this stranger is
+resting." He soon perceived Phralaong at a distance, sitting quietly
+after his refection. Peimpathara alighted from his conveyance,
+respectfully drew near to Phralaong, and, having occupied a seat in a
+becoming place, was overwhelmed with contentment and inexpressible joy
+to such an extent, indeed, that he could scarcely find words to give
+utterance to his feelings. Having at last recovered from the first
+impression, he addressed Phralaong in the following manner:--"Venerable
+Rahan, you seem to be young still, and in the prime of your life; in
+your person you are gifted with the most attractive and noble qualities,
+indicating surely your illustrious and royal extraction. I have under my
+control and in my possession a countless crowd of officers, elephants,
+horses and chariots, affording every desirable convenience for pleasure
+and amusement of every description. Please to accept of a numerous
+retinue of attendants, with whom you may enjoy yourself whilst remaining
+within my dominions. May I be allowed to ask what country you belong to,
+who you are, and from what illustrious lineage and descent you are
+come?" Phralaong said to himself:--"It is evident that the king is
+unacquainted with both my name and origin; I will, however, satisfy him
+on the subject of his inquiry." Pointing out with his hand in the
+direction of the place he had come from, he said:--"I arrive from the
+country which has been governed by a long succession of the descendants
+of Prince Kothala. I have, indeed, been born from royal progenitors, but
+I have abandoned all the prerogatives attached to my position, and
+embraced the profession of Rahan. From my heart I have rooted up
+concupiscence, covetousness, and all affections to the things of this
+world." To this the king replied:--"I have heard that Prince Theiddat,
+son of King Thoodaudana, had seen four great signs, portending his
+future destiny for the profession of Rahan, which would be but a step to
+lead him to the exalted dignity of a Buddha. The first part of the
+prediction has been already fulfilled. When the second shall have
+received its accomplishment, I beg you will show your benevolence to me
+and my people. I hope my kingdom will be the first country you will
+direct your steps to, after having acquired the supreme science." To
+this Phralaong graciously assented.
+
+Phralaong, having left the king, resumed his journey, and fell in with a
+Rathee,[5] or hermit, named Alara, and inquired about the several
+Dzans. Alara satisfied him on four kinds of Dzans, but as regards the
+fifth, he was obliged to refer him to another Rathee, named Oudaka, who
+gave him the necessary explanations. Having nothing more to learn from
+these masters, Phralaong said to himself, "The knowledge I have thus
+acquired is not sufficient to enable me to obtain the dignity of
+Buddha." Whereupon he resolved to devote himself to the Kamatan[6] or
+meditation on the instability and nothingness of all that exists. To
+effectuate thoroughly his purpose, he repaired to the solitude of
+Oorouwela, where he devoted all his time to the deepest meditation. On a
+certain day it happened that five Rahans, on their way to a certain
+place to get their food, arrived at the spot where Phralaong lived and
+had already entered on the course of his penitential deeds. They soon
+became impressed with the idea that our hermit was to become a Buddha.
+They resolved to stay with him and render him all the needful services,
+such as sweeping the place, cooking rice, &c.
+
+The time for the six years of meditation was nearly over, when Phralaong
+undertook a great fast,[7] which was carried to such a degree of
+abstemiousness that he scarcely allowed to himself the use of a grain
+of rice or sesame a day, and finally denied himself even that feeble
+pittance. But the Nats, who observed his excessive mortification,
+inserted Nat food through the pores of his skin. Whilst Phralaong was
+thus undergoing such a severe fasting, his face, which was of a
+beautiful gold colour, became black; the thirty-two marks indicative of
+his future dignity disappeared. On a certain day, when he was walking in
+a much enfeebled state, on a sudden he felt an extreme weakness, similar
+to that caused by a dire starvation. Unable to stand up any longer, he
+fainted and fell on the ground. Among the Nats that were present, some
+said, "The Rahan Gaudama is dead indeed;" some others replied, "He is
+not dead, but has fainted from want of food." Those who believed he was
+dead hastened to his father's palace to convey to him the sad message of
+his son's death. Thoodaudana inquired if his son died previous to his
+becoming a Buddha. Having been answered in the affirmative, he refused
+to give credit to the words of the Nats. The reason of his doubting the
+accuracy of the report was, that he had witnessed the great wonders
+prognosticating his son's future dignity that had taken place, first
+when Phralaong, then an infant, was placed in the presence of a famous
+Rathee, and secondly, when he slept under the shade of the tree
+Tsampoo-thabia. The fainting being over, and Phralaong having recovered
+his senses, the same Nats went in all haste to Thoodaudana, to inform
+him of his son's happy recovery. "I knew well," said the king, "that my
+son could not die ere he had become a Buddha." The fame of Phralaong's
+having spent six years in solitude, addicted to meditation and
+mortification, spread abroad like the sound of a great bell,[8] hung in
+the canopy of the skies.
+
+Phralaong soon remarked that fasting and mortification were not works of
+sufficient value for obtaining the dignity of Buddha; he took up his
+patta and went to the neighbouring village to get his food. Having eaten
+it, he grew stronger; his beautiful face shone again like gold, and the
+thirty-two signs reappeared.[9] The five Rahans that had lived with him
+said to each other--"It is in vain that the Rahan Gaudama has, during
+six years of mortification and sufferings, sought the dignity of
+Buddha; he is now compelled to go out in search of food; assuredly, if
+he be obliged to live on such food, when shall he ever become a Buddha?
+He goes out in quest of food; verily, he aims at enriching himself. As
+the man that wants drops of dew or water to refresh and wash his
+forehead, has to look for them, so we have to go somewhere else to learn
+the way to, and the merit of, Dzan, which we have not been able to
+obtain from him." Whereupon they left Phralaong, took up their pattas
+and tsiwarans, went to a distance of eighteen youdzanas, and withdrew
+into the forest of Migadawon, near Baranathee.
+
+
+FOOTNOTES
+
+    [1] Phralaong having overcome with uncommon fortitude the
+    numberless obstacles which he had encountered on the part of
+    men, will have now to meet another foe, perhaps more formidable,
+    a wicked Nat, or demon. His name, according to its orthography,
+    is Mar or Mara, but the Burmese call him Manh, which means
+    pride. Manh is, therefore, the evil spirit of pride, or rather
+    personified pride, and the enemy of mankind, ever ready to
+    oppose the benevolent designs and generous efforts of Buddha in
+    carrying on his great undertaking, conceived to benefit
+    humanity, by teaching men the way that leads to deliverance from
+    all miseries. The first plan concocted by Manh for stopping, at
+    the very outset, the progress of Phralaong, was to flatter his
+    ambition by promising him _all the kingdoms of this world and
+    their glory_. From that day the tempter never lost sight of the
+    benevolent Buddha, but followed him everywhere, endeavouring to
+    prevent the immense success that was to attend his future
+    mission. The evil propensities which constitute, as it were, the
+    very essence of Manh's nature, are concupiscence, envy, and an
+    irresistible proneness to do harm. The devil indeed could hardly
+    be made up of worse materials.
+
+    It is really interesting through the course of this Legend to
+    read of the uninterrupted efforts made by the personification of
+    evil to thwart Buddha in all his benevolent designs. The
+    antagonism begins now, but it will be maintained with an
+    obstinate and prolonged activity during the whole life of
+    Buddha.
+
+    [2] This circumstance explains one peculiarity observable in all
+    the statues representing Buddha. The head is invariably covered
+    with sharp points, resembling those thorns with which the thick
+    envelope of the durian fruit is armed. Often I had inquired as
+    to the motive that induced native sculptors to leave on the head
+    of all statues that sort of inverted nails, without ever being
+    able to obtain any satisfactory answer. It was only after having
+    read this passage of the life of Buddha that I was enabled to
+    account for this apparently singular custom, which is designed
+    to remind all Buddhists of the ever-continued wonder whereby the
+    hairs which remained on Buddha's head never grew longer from the
+    day he cut them with his sword.
+
+    [3] Every talapoin or recluse must be provided with one needle,
+    wherewith he is to sew his dress, one hatchet to cut the wood he
+    may be in need of, either for erecting a shelter for himself or
+    for other purposes, and one filter to strain the water he
+    intends to drink, that it might be cleared from all impurities,
+    but chiefly of insects or any living body that might be in it,
+    which would expose the drinker thereof to the enormous sin of
+    causing the death of some animal.
+
+    [4] The various accounts that are given of the horse Kantika,
+    and the grief he feels at parting with his master, grief which
+    reaches so far as to cause his death, may appear somewhat
+    extraordinary, puerile, and ridiculous to every one except to
+    Buddhists. One great principle of that religious system is that
+    man does not differ from animals in nature, but only in relative
+    perfection. In animals there are souls as well as in men, but
+    these souls, on account of the paucity of their merits and the
+    multiplicity of their demerits, are yet in a very imperfect
+    state. When the law of demerits grows weak, and that of merits
+    gathers strength, the soul, though continuing to inhabit the
+    body of animals, has the knowledge of good and evil, and can
+    attain to a certain degree of perfection. Buddhistic writings
+    supply many instances of this belief. Whilst Buddha was in the
+    desert, an elephant ministered to all his wants. As a reward for
+    such a series of services, Buddha preached to him the law, and
+    led him at once to the deliverance, that is to say, to the state
+    of Neibban. When one animal has progressed so far in the way of
+    merits as to be able to discern between good and bad, it is said
+    that he is ripe, or fit to become man. The horse Kantika seems
+    to have reached that state of full ripeness, since, after his
+    death, he passed to the state of Nat. This peculiar tenet of
+    Buddhistic faith accounts for the first of the five great
+    commands, which extends the formal injunction of "thou shalt not
+    kill" to animals. When a candidate is admitted, according to the
+    prescriptions contained in the sacred Kambawa, into the order of
+    Rahans, he is expressly and solemnly commanded to refrain from
+    committing four sins, which would deprive him _de facto_ of the
+    dignity he has been elevated to. The taking away willingly of
+    the life of anything animated, is one of these four
+    trespassings.
+
+    [5] The fact of Buddha placing himself under the tuition of two
+    masters or teachers, leading an ascetic life, to learn from them
+    notions of the most abstruse nature, establishes, beyond all
+    doubt, the high antiquity of the existence in India of a large
+    number of individuals, who, living in some retired spot, far
+    from the tumult of society, endeavoured, by constant
+    application, to dive into the deepest recesses of morals and
+    metaphysics. The fame of the learning of many among them
+    attracted to their solitude crowds of disciples, anxious to
+    study under such eminent masters. Hence we see some of these
+    Rathees at the head of four or five hundred disciples. There is
+    no doubt that the most distinguished Rathees became the founders
+    of many of those philosophico-religious schools for which India
+    was renowned from the remotest antiquity. Like many others who
+    thirsted for knowledge, Phralaong resorted to the schools of the
+    Rathees, as to the then most celebrated seats of learning.
+
+    From this fact we may be allowed to draw another inference,
+    which may be considered as a consequence of what has been stated
+    in a foregoing note, regarding the superior antiquity of
+    Brahminism over Buddhism. Phralaong was brought up in the bosom
+    of a society regulated and governed by Brahminical institutions.
+    He must have been imbued from the earliest days of his
+    elementary education with the notions generally taught, viz.:
+    the Brahminical ones. When he grew up and began to think for
+    himself, he was displeased with certain doctrines which did not
+    tally with his own ideas. Following the example of many that had
+    preceded him in the way of innovation, he boldly shaped his
+    course in a new direction, and soon arrived at a final issue on
+    many points, both with his teachers and some of the doctrines
+    generally received in the society in which he had been brought
+    up. We may, therefore, safely conclude that the doctrines
+    supposed to have been preached by the latest Buddha are but an
+    off-shoot of Brahminism. This may serve to account for the great
+    resemblance subsisting between many doctrines of both creeds.
+    The cardinal points on which these two systems essentially
+    differ are the beginning and the end of living beings. Between
+    these two extremes there is a multitude of points on which both
+    systems so perfectly agree that they appear blended together.
+
+    The Rathees seem, according to the institutes of Menoo, to have
+    been first in observing two practices, much enforced by the Wini
+    in subsequent times. They were supported by the alms bestowed on
+    them by their disciples and the admirers of their singular mode
+    of life. They were courted and esteemed by the world, in
+    proportion to the contempt they appeared to hold it in. Denying
+    to themselves the pleasures which were opposed to their austere
+    life, they observed, as long as they remained Rathees, the rules
+    of the strictest celibacy.
+
+    Phralaong, preparing himself for his future high calling, began
+    to study the science of _Dzan_ under distinguished masters. What
+    is meant by Dzan? This Pali word means thought, reflection,
+    meditation. It is often designed by the Burmese to mean a
+    peculiar state of the soul that has already made great progress
+    in the way of perfection. Phralaong intended, by placing himself
+    under the direction of those eminent teachers, to learn the
+    great art of training his mind for the obtaining, by constant
+    and well-directed meditations, of high mental attainments. In
+    the book of Buddhistic metaphysics, I have found the science of
+    Dzan divided into five parts, or rather five steps, which the
+    mind has to ascend successively ere it can enjoy a state of
+    perfect quiescence, the highest point a perfected being can
+    arrive at before reaching the state of Neibban. In the first
+    step the soul searches after what is good and perfect, and
+    having discovered it, turns its attention and the energy of its
+    faculties towards it. In the second, the soul begins to
+    contemplate steadily what it has first discovered, and rivets
+    upon it its attention. In the third stage, the soul fondly
+    relishes, and is, as it were, entirely taken with it. In the
+    fourth, the soul calmly enjoys and quietly feasts on the pure
+    truths it has loved in the former state. In the fifth, the soul,
+    perfectly satiated with the knowledge of truth, remains in a
+    state of complete quietude, perfect fixity, unmoved stability,
+    which nothing can any longer alter or disturb. The Burmese and
+    all Buddhists, always fond of what is wonderful, attribute
+    supernatural perfections to those who have so far advanced in
+    mental attainments. Their bodies become, as it were,
+    half-spiritualised, so that they can, according to their wishes,
+    carry themselves through the air from one place to another,
+    without the least hindrance or difficulty.
+
+    [6] Kamatan means the fixing of the attention on one object, so
+    as to investigate thoroughly all its constituent parts, its
+    principle and origin, its existence and its final destruction.
+    It is that part of metaphysics which treats of the beginning,
+    nature, and end of beings. To become proficient in that science,
+    a man must be gifted with a most extensive knowledge and an
+    analysing mind of no common cast. The process of Kamatan is as
+    follows. Let it be supposed that man intends to contemplate one
+    of the four elements, fire, for instance; he abstracts himself
+    from every object which is not fire, and devotes all his
+    attention to the contemplation of that object alone; he examines
+    the nature of fire, and finding it a compound of several
+    distinct parts, he investigates the cause or causes that keep
+    those parts together, and soon discovers that they are but
+    accidental ones, the action whereof may be impeded or destroyed
+    by the occurrence of any sudden accident. He concludes that fire
+    has but a fictitious ephemeral existence. The same method is
+    followed in examining the other elements, and gradually all
+    other things he may come in contact with, and his final
+    conclusion is, that all things placed without him are destitute
+    of real existence, being mere illusions, divested of all
+    reality. He infers, again, that all things are subjected to the
+    law of incessant change, without fixity or stability. The wise
+    man, therefore, can feel no attachment to objects which, in his
+    own opinion, are but illusions and deception: his mind can
+    nowhere find rest in the midst of illusions always succeeding to
+    each other. Having surveyed all that is distinct of self, he
+    applies himself to the work of investigating the origin and
+    nature of his body. After a lengthened examination, he arrives,
+    as a matter of course, at the same conclusion. His body is a
+    mere illusion without reality, subjected to changes and
+    destruction. He feels that it is as yet distinct from self. He
+    despises his body, as he does everything else, and has no
+    concern for it. He longs for the state of Neibban, as the only
+    one worthy of the wise man's earnest desire. By such a
+    preliminary step, the student, having estranged himself from
+    this world of illusions, advances towards the study of the
+    excellent works which will pave the way to Neibban. The Burmese
+    reckon forty Kamatans. They are often repeated over by devotees,
+    whose weak intellect is utterly incapable of understanding the
+    meaning they are designed to convey to the mind.
+
+    Notwithstanding his singular aptitude in acquiring knowledge,
+    Phralaong devoted six whole years, in the solitude of Oorouwela,
+    busily engaged in mastering the profound science he aimed at
+    acquiring. It was during that time that he received the visits
+    of five Rahans, whose chief was named Koondanha. They were very
+    probably, like so many of their profession, travelling about in
+    search of knowledge. They placed themselves under the direction
+    of Phralaong, and in exchange for the lessons they received from
+    him, they served him as humble and grateful disciples are wont
+    to attend on a highly esteemed teacher. In this, as well as many
+    other circumstances, we see that, previous to Gaudama's
+    preachings, there already existed in India an order of devotees
+    or enthusiasts, who lived secluded from the world, devoted to
+    the study of religious doctrines and the practice of virtues of
+    the highest order. The order of Buddhistic monks or talapoins,
+    which was subsequently established by the author of Buddhism, is
+    but a modification of what actually subsisted in full vigour in
+    his own country and in his own time.
+
+    [7] In a Buddhistic point of view the only reason that may be
+    assigned for the extraordinary fast of Phralaong is the
+    satisfaction of showing to the world the display of wonderful
+    action. Fasting and other works of mortification have always
+    been much practised by the Indian philosophers of past ages, who
+    thereby attracted the notice, respect, admiration, and
+    veneration of the world. Such rigorous exercises, too, were
+    deemed of great help for enabling the soul to have a more
+    perfect control over the senses, and subjecting them to the
+    empire of reason. They are also conducive towards the calm and
+    undisturbed state in which the soul is better fitted for the
+    arduous task of constant meditation. The fast of Gaudama,
+    preparatory to his obtaining the Buddhaship, recalls to mind
+    that which our Lord underwent ere He began His divine mission.
+    If the writer, in the course of this work, has made once or
+    twice a remark of similar import, he has done so, not with the
+    intention of drawing a parallel as between facts, but to
+    communicate to the reader the feelings of surprise and
+    astonishment he experienced when he thought he met with
+    circumstances respecting the founder of Buddhism which
+    apparently bore great similarity to some connected with the
+    mission of our Saviour.
+
+    [8] Bells are common in Burmah, and the people of that country
+    are well acquainted with the art of casting them. Most of the
+    bells to be seen in the pagodas are of small dimensions, and
+    differing in shape somewhat from those used in Europe. The
+    inferior part is less widened, and there is a large hole in the
+    centre of the upper part. No tongue is hung in the interior, but
+    the sound is produced by striking with a horn of deer or elk the
+    outward surface of the lower part. No belfry is erected for the
+    bells; they are fixed on a piece of timber, laid horizontally,
+    and supported at its two extremities by two posts, at such a
+    height that the inferior part of the bell is raised about five
+    feet above the ground.
+
+    The largest specimens of Burmese art in casting bells of great
+    weight are the two bells to be seen, the one in the large pagoda
+    of Rangoon, called Shway Dagon, and the other at Mingon, about
+    twelve or fifteen miles north of Amerapoura, on the western bank
+    of the Irrawaddy. The first, in the town of Rangoon, was cast in
+    1842, when King Tharawaddy visited the place, with the intention
+    of founding a new city, more distant from the river, and nearer
+    to the mount upon which rises the splendid Shway Dagon. In its
+    shape and form it exactly resembles the kind of bells above
+    described. Here are some particulars respecting that large piece
+    of metal, collected from the inscription to be seen upon it. It
+    was cast on the fifth day of the full moon of Tabodwai
+    (February), 1203 of the Burmese era. The weight of metal is
+    94,682 lbs.; its height 9-1/2 cubits; its diameter 5 cubits; its
+    thickness 20 fingers or 15 inches. But during the process of
+    melting, the well-disposed came forward and threw in copper,
+    silver, and gold in great quantities. It is supposed, says the
+    writer of the inscription, that in this way the weight was
+    increased one-fourth.
+
+    The bell of Mingon was cast in the beginning of this century. In
+    shape and form it resembles our bells in Europe. It is probable
+    that some foreigner residing at Ava suggested the idea of giving
+    such an unusual form to that monumental bell. Its height is 18
+    feet, besides 7 feet for hanging apparatus. It has 17 feet in
+    diameter, and from 10 to 12 inches in thickness. Its weight is
+    supposed to exceed two hundred thousand English pounds.
+
+    In the interior large yellowish and greyish streaks indicate
+    that considerable quantities of gold and silver had been thrown
+    in during the process of melting. No idea can at present be had
+    of the power of the sound of that bell, as its enormous weight
+    has caused the pillars that support it partially to give way. To
+    prevent a fatal disaster, the orifice of the bell has been made
+    to rest on large short posts, sunk in the ground and rising
+    about three feet above it. In no respect can these bells bear
+    any comparison with those of Europe. They are mightily rough and
+    rude attempts at doing works on a scale far surpassing the
+    abilities of native workmen, who otherwise succeed tolerably
+    well in casting the comparatively small bells commonly met with
+    in the courtyards of pagodas.
+
+    [9] One of the genuine characters of Buddhism is correctly
+    exhibited in this observation of Phralaong's respecting fasts,
+    mortifications, and other self-inflicted penances. They are not
+    looked upon as the immediate way leading to perfection, nor as
+    _a portion_ or a part of perfection itself. Such deeds are but
+    means resorted to for weakening passions and increasing the
+    power of the spiritual principle over the natural one: they are
+    preparatory to the great work of meditation or the study of
+    truth, which is the only high-road to perfection. To the sage
+    that has already begun the laborious task of investigating
+    truth, such practices are of no use, and are nowhere insisted on
+    as necessary, or even useful. In the book of discipline, no
+    mention is made of them. The life of the initiated is one of
+    self-denial; all superfluities and luxuries are strictly
+    interdicted; all that is calculated to minister to passions and
+    pleasure is carefully excluded. But the great austerities and
+    macerations practised by the religious of the Brahminical sect
+    are at once rejected by the Buddhist sages as unprofitable and
+    unnecessary to them. The inmates of the Buddhist monasteries in
+    our days are never seen indulging in those cruel, disgusting,
+    and unnatural practices performed from time immemorial by some
+    of their brethren of the Hindu persuasion. This constitutes one
+    of the principal differences or discrepancies between the two
+    systems. With the founder of Buddhism fasts and penitential
+    deeds are of great concern to him who is as yet in the world,
+    living under the tyrannical yoke of passions and the influence
+    of the senses. By him they are viewed as powerful auxiliaries in
+    the spiritual warfare for obtaining the mastery over passions.
+    This point once gained, the sage can at once dispense with their
+    aid as being no longer required. The follower of the Hindu creed
+    looks upon those practices as _per se_ eminently meritorious and
+    capable of leading him to perfection; hence the mania for
+    carrying those observances to a degree revolting to reason, and
+    even to the plain good sense of the people.
+
+
+
+
+CHAPTER V.
+
+    _Thoodzata's offering to Phralaong -- His five dreams -- He
+    shapes his course towards the gniaong tree -- Miraculous
+    appearance of a throne -- Victory of Phralaong over Manh Nat --
+    His meditations during forty-nine days near the Bodi tree --
+    He at last obtains the perfect science -- He overcomes the
+    temptation directed against him by the daughters of Manh --
+    Buddha preaches the law to a Pounha and to two merchants._
+
+
+At that time, in the solitude of Oorouwela, there lived in a village a
+rich man, named Thena. He had a daughter named Thoodzata. Having
+attained the years of puberty, she repaired to a place where there was a
+gniaong tree, and made the following prayer to the Nat guardian of the
+place[1]:--"If I marry a husband that will prove a suitable match, and
+the first fruit of our union be a male child, I will spend annually in
+alms deeds 100,000 pieces of silver, and make an offering at this spot."
+Her prayer was heard, and its twofold object granted. When Phralaong
+had ended the six years of his fasting and mortification, on the day of
+the full moon of the month Katson, Thoodzata was preparing to make her
+grateful offering to the Nat of the place. She had been keeping one
+thousand cows in a place abounding with sweet vines; the milk of those
+thousand was given to five hundred cows; these again fed with their own
+milk two hundred and fifty others, and so on, in a diminishing
+proportion, until it happened that sixteen cows fed eight others with
+their milk. So these eight cows gave a milk, rich, sweet, and flavoured
+beyond all description.
+
+On the day of the full moon of Katson,[2] Thoodzata rose at an early
+hour to make ready her offering, and disposed everything that the cows
+should be simultaneously milked. When they were to be milked, the young
+calves of their own accord kept at a distance; and as soon as the
+vessels were brought near, the milk began to flow in streams from the
+udders into the vessels. She took the milk and poured it into a large
+caldron, set on the fire which she had herself kindled. The milk began
+to boil; bubbles formed on the surface of the liquid, turned on the
+right and sunk in, not a single drop being spilt out; no smoke arose
+from the fireplace. Four kings of Nats watched about while the caldron
+was boiling; the great Brahma kept open an umbrella over it; a Thagia
+brought fuel and fed the fire. Other Nats, by their supernatural power,
+infused honey into the milk, and communicated thereto a flavour, such as
+the like is not to be found in the abode of men. On this occasion alone,
+and on the day Phralaong entered the state of Neibban, the Nats infused
+honey into his food. Wondering at the so many extraordinary signs which
+she saw, Thoodzata called her female slave, named Sounama, related to
+her all that she had observed, and directed her to go to the gniaong
+tree, and clear the place where she intended to make her offering. The
+servant, complying with her mistress' direction, soon arrived at the
+foot of the tree.
+
+On that very night Phralaong had had five dreams.[3] 1st, It appeared
+to him that the earth was his sleeping place, with the Himawonta for his
+pillow. His right hand rested on the western ocean, his left on the
+eastern ocean, and his feet on the southern ocean. 2nd, A kind of grass,
+named Tyria, appeared to grow out of his navel and reach to the skies.
+3rd, Ants of a white appearance ascended from his feet to the knee and
+covered his legs. 4th, Birds of varied colour and size appeared to come
+from all directions and fall at his feet, when, on a sudden, they all
+appeared white. 5th, It seemed to him that he was walking on a mountain
+of filth, and that he passed over it without being in the least
+contaminated.
+
+Phralaong, awaking from his sleep, said to himself, after having
+reflected for a while on those five dreams,--"Today I shall certainly
+become a Buddha." Thereupon he rose instantly, washed his hands and
+face, put on his dress, and quietly waited the break of day, to go out
+in quest of his food. The moment being arrived to go out, he took up his
+patta, and walked in the direction of the gniaong tree. The whole tree
+was made shining by the rays which issued from his person; he rested
+there for a while. At that very moment arrived Sounama, to clear,
+according to her mistress' orders, the place for her offering. As she
+approached, she saw Phralaong at the foot of the tree. The rays of light
+which beamed out of his person were reflected on the tree, which
+exhibited a most splendid and dazzling appearance. On observing this
+wonder, Sounama said to herself: "Of course the Nat has come down from
+the tree to receive the offering with his own hands." Overcome with an
+unutterable joy, she immediately ran to her mistress and related her
+adventure. Thoodzata was delighted at this occurrence, and wishing to
+give a substantial proof of her gratitude for such good news, she said
+to Sounama: "From this moment you are no more my servant; I adopt you
+for my elder daughter." She gave her instantly all the ornaments
+suitable to her new position. It is customary for all the Phralaongs to
+be provided, on the day they are to become Buddha, with a gold cup of
+an immense value. Thoodzata ordered a golden vessel to be brought, and
+poured therein the nogana or boiled milk. As the water glides from the
+leaf of the water-lily without leaving thereon any trace, so the nogana
+slided from the pot into the golden cup and filled it up. She covered
+this cup with another of the same precious metal, and wrapped up the
+whole with a white cloth. She forthwith put on her finest dress, and,
+becomingly attired, she carried the golden cup over her head; and with a
+decent gravity walked towards the gniaong tree. Overwhelmed with joy at
+seeing Phralaong, she reverentially advanced towards him, whom she
+mistook for a Nat. When near him, she placed gently the golden vessel on
+the ground, and offered him in a gold basin scented water to wash his
+hands. At that moment, the earthen patta offered to Phralaong by the
+Brahma Gatikara disappeared. Perceiving that his patta had disappeared,
+he stretched forth his right hand, and washed it in the scented water;
+at the same time Thoodzata presented to him the golden cup containing
+the nogana. Having observed that she had caught the eyes of Phralaong,
+she said to him: "My Lord Nat, I beg to offer you this food, together
+with the vessel that contains it." Having respectfully bowed down to
+him, she continued: "May your joy and happiness be as great as mine; may
+you always delight in the happiest rest, ever surrounded by a great and
+brilliant retinue." Making then the offering of the gold cup, worth
+100,000 pieces of silver, with the same disinterestedness as if she had
+given over only the dry leaf of a tree, she withdrew and returned to her
+home with a heart overflowing with joy.
+
+Phralaong rising up took with him the golden cup, and having turned to
+the left of the gniaong tree, went to the bank of the river Neritzara,
+to a place where more than 100,000 Buddhas had bathed, ere they obtained
+the supreme intelligence. On the banks of that river is a bathing-place.
+Having left on that spot his golden cup, he undressed himself, and
+descended into the river. When he had bathed, he came out and put on his
+yellow robe, which in shape and form resembled that of his predecessors.
+He sat down, his face turned towards the east; his face resembled in
+appearance a well-ripe palm-fruit. He divided his exquisite fruit into
+forty-nine mouthfuls, which he ate entire, without mixing any water with
+it. During forty-nine days he spent round the Bodi tree, Buddha never
+bathed, nor took any food, nor experienced the least want. His
+appearance and countenance remained unchanged; he spent the whole time
+absorbed, as it were, in an uninterrupted meditation. Holding up in his
+hands the empty golden vessel, Phralaong made the following prayer: "If
+on this day I am to become a Buddha, let this cup float on the water and
+ascend the stream." Whereupon he flung it into the stream, when, by the
+power and influence of Phralaong's former good works, the vessel, gently
+gliding towards the middle of the river, and then beating up the stream,
+ascended it with the swiftness of a horse to the distance of eighty
+cubits, when it stopped, sunk into a whirlpool, went down to the country
+of Naga, and made a noise, on coming in contact with and striking
+against the three vessels of the three last Buddhas, viz.: Kaukathan,
+Gaunagong, and Kathaba. On hearing this unusual noise, the chief of
+Nagas awoke from his sleep, and said: "How is this? yesterday, a Buddha
+appeared in the world; today, again, there is another." And in more than
+one hundred stanzas he sung praises to Buddha.
+
+       *       *       *       *       *
+
+On the banks of the river Neritzara there is a grove of Sala trees,
+whither Phralaong repaired to spend the day under their cooling shade.
+In the evening he rose up and walked with the dignified and noble
+bearing of a lion, in a road eight oothabas wide, made by the Nats, and
+strewed with flowers, towards the gniaong tree. The Nats, Nagas, and
+Galongs joined in singing praises to him, playing instruments, and
+making offerings of the finest flowers and most exquisite perfumes,
+brought from their own seats. The same rejoicings took place in ten
+thousand other worlds. Whilst on his way towards the tree, he met with a
+young man, just returning with a grass-load he had cut in the fields.
+Foreseeing that Phralaong might require some portion of it for his use,
+he presented him an offering of eight handfuls of grass, which were
+willingly accepted.
+
+Arrived close to the gniaong tree,[4] Phralaong stopped at the south of
+the tree, his face turned towards the north, when, on a sudden, the
+southern point of the globe seemed to lower down to the hell Awidzi, the
+lowest of all, whilst the northern one appeared to reach the sky. Then
+he said, "Verily this is not the place where I shall become a Buddha."
+Thence Phralaong went on his right side towards the east of the tree,
+and standing up, his face turned towards the west, he said, "This is
+indeed the place where all the preceding Buddhas have obtained the
+supreme intelligence. Here, too, is the very spot whereupon I shall
+become a Buddha, and set up my throne." He took, by one of their
+extremities, the eight handfuls of grass and scattered them on the
+ground, when, on a sudden, there appeared emerging, as it were, from the
+bottom of the earth, a throne fourteen cubits high, adorned with the
+choicest sculptures and paintings, superior in perfection to all that
+art could produce. Phralaong, then facing the east, uttered the
+following imprecation: "If I am not destined to become a Buddha, may my
+bones, veins, and skin remain on this throne, and my blood and flesh be
+dried up." He then ascended the throne, with his back turned against the
+tree, and his face towards the east. He sat down in a cross-legged
+position, firmly resolved never to vacate the throne, ere he had become
+a Buddha. Such firmness of purpose, which the combined elements could
+not shake for a moment, no one ought to think of ever becoming possessed
+of.
+
+Whilst Phralaong was sitting on the throne in that cross-legged
+position, Manh Nat said to himself, "I will not suffer Prince Theiddat
+to overstep the boundaries of my empire." He summoned all his warriors
+and shouted to them. On hearing their chief's voice, the warriors
+gathered thick round his person. His countless followers in front, on
+his right and on his left, reached to the distance of eighteen
+youdzanas, and above him to that of nine only. Behind him, they extended
+to the very limits of the world. The cries of that immense multitude
+were re-echoed at a distance of ten thousand youdzanas, and resembled
+the roaring of the mighty sea. Manh Nat rode the elephant Girimegala,
+measuring in length five youdzanas. Supplied with one thousand right
+arms, he wielded all sorts of the most deadly weapons. His countless
+warriors, to avoid confusion, were all disposed in ranks, bearing their
+respective armour. They appeared like immense clouds, slowly rolling on
+and converging towards Phralaong.
+
+At that time, Nats surrounded Phralaong, singing praises to him; the
+chief Thagia was playing on his conch, whereof a single blowing resounds
+for four entire months; the chief Naga was uttering stanzas in his
+honour; a chief Brahma held over him the white umbrella. On the approach
+of Manh Nat's army, they were all seized with an uncontrollable fear,
+and fled to their respective places. The Naga dived into the bottom of
+the earth, to a depth of five hundred youdzanas, and covering his face
+with his two wings, fell into a deep sleep. The Thagia, swinging his
+conch upon his shoulders, ran to the extremity of the world. The Brahma,
+holding still the umbrella by the extremity of the handle, went up to
+his own country. Phralaong was, therefore, left alone. Manh Nat, turning
+to his followers, cried to them, "There is, indeed, no one equal to the
+Prince Theiddat; let us not attack him in front, but let us assail him
+from the north side."
+
+At that moment, Phralaong, lifting his eyes, looked on his right, left,
+and front, for the crowd of Nats, Brahmas, and Thagias that were paying
+him their respects. But they had all disappeared. He saw the army of
+Manh Nat coming thick upon him from the north, like a mighty storm.
+"What!" said he, "is it against me alone that such a countless crowd of
+warriors has been assembled? I have no one to help me, no father, no
+brothers, no sisters, no friends, and no relatives. But I have with me
+the ten great virtues which I have practised; the merits I have acquired
+in the practice of these virtues will be my safeguard and protection;
+these are my offensive and defensive weapons, and with them I will crush
+down the great army of Manh." Whereupon he quietly remained meditating
+upon the merits of the ten great virtues.
+
+Whilst Phralaong was thus absorbed in meditation, Manh Nat began his
+attack upon him. He caused a wind to blow with such an extraordinary
+violence that it brought down the tops of mountains, though they were
+one or two youdzanas thick. The trees of the forests were shattered to
+atoms. But the virtue of Phralaong's merits preserved him from the
+destructive storm. His tsiwaran itself was not agitated. Perceiving that
+his first effort was useless, Manh caused a heavy rain to fall with such
+violence that it tore the earth, and opened it to its very bottom. But
+not even a single drop touched Phralaong's person. To this succeeded a
+shower of rocks, accompanied with smoke and fire; but they were changed
+into immense masses of flowers, which dropped at Buddha's feet. There
+came afterwards another shower of swords, knives, and all kinds of
+cutting weapons, emitting smoke and fire. They all fell powerless at the
+feet of Phralaong. A storm of burning ashes and sand soon darkened the
+atmosphere, but they fell in front of him like fragrant dust. Clouds of
+mud succeeded, which fell like perfumes all round and over Phralaong.
+Manh caused a thick darkness to fill the atmosphere, but to Phralaong it
+emitted rays of the purest light. The enraged Manh cried to his
+followers, "Why do you stand looking on? Rush at once upon him and
+compel him to flee before me." Sitting on his huge elephant, and
+brandishing his formidable weapons, Manh approached close to Phralaong
+and said to him, "Theiddat, this throne is not made for you; vacate it
+forthwith; it is my property." Phralaong calmly answered, "You have not
+as yet practised the ten great virtues, nor gone through the five acts
+of self-denial; you have never devoted your life to help others to
+acquire merits; in a word, you have not yet done all the needful to
+enable you to attain the supreme dignity of Phra. This throne,
+therefore, cannot be yours." Unable to control any longer his passion,
+Manh threw his formidable weapons at Phralaong; but they were converted
+into garlands of beautiful flowers, that adapted themselves gracefully
+round his body. His sword and other weapons, that could cut at once
+through the hardest rocks, were employed with no better success. The
+soldiers of Manh, hoping that their united efforts would have a better
+result, and that they could thrust Phralaong from his throne, made a
+sudden and simultaneous rush at him, rolling against him, with an
+irresistible force, huge rocks, as large as mountains; but by the virtue
+of their opponent's merits, they were converted into fine nosegays, that
+gently dropped at his feet.
+
+At that time the Nats, from their seats, looked down on the scene of the
+combat, suspended between hope and fear. Phralaong at that moment said
+to Manh: "How do you dare to pretend to the possession of this throne?
+Could you ever prove, by indisputable evidence, that you have ever made
+offerings enough to be deserving of this throne?" Manh, turning to his
+followers, answered: "Here are my witnesses; they will all bear evidence
+in my favour." At the same moment they all shouted aloud, to testify
+their approval of Mania's words. "As to you, Prince Theiddat, where are
+the witnesses that will bear evidence in your favour and prove the
+justness of your claim to the possession of this throne?" Phralaong
+replied: "My witnesses are not like yours, men or any living beings.[5]
+The earth itself will give testimony to me. For, without alluding even
+to those offerings I have made during several previous existences, I
+will but mention the forty-seven great ones I made whilst I lived as
+Prince Wethandra." Stretching out his right hand, which he had kept
+hitherto under the folds of his garments, and pointing to the earth, he
+said with a firm voice: "Earth, is it not true that at the time I was
+Prince Wethandra I made forty great offerings?" The earth replied with a
+deep and loud roaring, resounding in the midst of Manh's legions, like
+the sound of countless voices, threatening to spread death and
+destruction in their ranks. The famous charger of Manh bent his knees,
+and paid homage to Phralaong. Manh himself, disheartened and
+discomfited, fled to the country of Wathawatti. His followers were so
+overpowered by fear that they flung away all that could impede their
+retreat, and ran away in every direction. Such was the confusion and
+disorder that prevailed that two warriors could not be seen following
+the same course in their flight.
+
+Looking from their seats on the defeat of Manh and the glorious victory
+of Phralaong, the Nats[6] rent the air with shouts of exultation. The
+Brahmas, Nagas, and Galongs joined the Nats in celebrating his triumph
+over his enemies. They all hastened from more than ten thousand worlds
+to pay their respects and offer their felicitations, presenting him with
+flowers and perfumes, saying: "Victory and glory to Phralaong! Shame and
+defeat to the infamous Manh!"
+
+It was a little while before sunset when Phralaong had achieved his
+splendid victory over his proud foe. At that time he was wrapped up, as
+it were, in the profoundest meditation. The extremities of the branches
+of the Bodi tree[7] fell gently over him, and, by their undulations,
+seemed caressing, as it were, his tsiwaran; they resembled so many
+beautiful nosegays of red flowers that were offered to him. At the first
+watch of the night Phralaong applied all the energies of his powerful
+mind to ascertain the laws of the causes and effects, in order to
+account for all that is in existence. He argued in the following manner:
+"Pain and all sorts of miseries do exist in this world. Why do they
+exist? Because there is birth. Why is there birth? Because there is
+conception. Now conception does take place, because there is existence,
+or that moral state produced by the action or influence of merits and
+demerits. Existence is brought in by _Upadan_, or the combining of
+affections calculated to cause the coming into existence. The latter has
+for its cause the desire. The desire is produced by sensation. The
+latter is caused by the contact. The contact takes place because there
+are the six senses. The six senses do exist, because there is name and
+form, that is to say, the exterior sign of the ideal being and the type
+of the real being. Name and form owe their existence to erroneous
+knowledge; the latter in its turn is produced by the imagination, which
+has for its cause ignorance."[8]
+
+Having followed in his mind the succession of the twelve causes and
+effect, and reached the last link of that chain, Phralaong said to
+himself: "Ignorance, or no science, is the first cause which gives rise
+to all the phenomena I have successively reviewed. From it springs the
+world and all the beings it contains. It is the cause of that universal
+illusion in which man and all beings are miserably lulled. By what means
+can this ignorance be done away with? Doubtless by knowledge and true
+science. By means of the light that science spreads I clearly see the
+unreality of all that exists, and I am freed from that illusion which
+makes other beings to believe that such thing exists, when, in reality,
+it does not exist. The imagination, or the faculty to imagine the
+existence of things which do not exist, is done away with. The same fate
+is reserved to the false knowledge resulting therefrom to the name and
+form, to the six senses, to contact, to sensation, to desire, to
+conception, to existence, to birth, and to pain or miseries."
+
+       *       *       *       *       *
+
+Then Phralaong says to himself: "The knowledge of the four great truths
+is the true light that can dispel ignorance and procure the real
+science, whereby the coming out from the whirlpool of existences, or
+from the state of illusion, can be perfectly effected. These four truths
+are: 1, The miseries of existence; 2, The cause productive of misery,
+which is the desire, ever-renewed, of satisfying oneself without being
+able ever to secure that end; 3, The destruction of that desire, or the
+estranging oneself from it, is the important affair deserving the most
+serious attention; 4, The means of obtaining the individual annihilation
+of that desire is supplied solely by the four Meggas, or highways,
+leading to perfection. But these Meggas can be followed only by those
+who have a right intention, a right will, and who, throughout life,
+exert themselves to regulate their action, conduct, language, thought,
+and meditations." It was then that the heart of Phralaong acquired an
+unshakable firmness, a perfect purity or exemption from all passions, an
+unutterable meekness, and a strong feeling of tender compassion towards
+all beings.
+
+When these fundamental truths had been known, felt, and relished,[9]
+Phralaong's mind, casting a glance over the past, was able to discover
+at once all that had taken place during the countless states of his
+former existences. He recollected the name he had borne, those of his
+parents, the places he had seen and visited, the caste he had belonged
+to, and all the chief events that had marked the course of his progress
+through the continual migrations. He likewise saw reflected, as in a
+mirror, the former conditions of existence of all other beings. The
+immense development and expansion of his mind, which enabled him to
+fathom the depth of the past, happened during the first watch of the
+night.
+
+He applied now all the expanded powers of his incomparable mind to take
+a correct survey of all the beings now in existence. He glanced over all
+those that were in hell, and the other three states of punishment, those
+living on earth, and those dwelling in the twenty-six superior seats. He
+at once understood distinctly their state, condition, merits, demerits,
+and all that appertained to their physical and moral constitutive parts.
+This labour occupied his mind up to midnight.
+
+Urged by the merciful and compassionate dispositions of his soul,
+Phralaong often revolved within himself the following: "All is misery
+and affliction in this world; all beings are miserably detained in the
+vortex of existences; they float over the whirlpool of desire and
+concupiscence; they are carried to and fro by the fallacious cravings of
+a never-obtained satisfaction. They must be taught to put an end to
+concupiscence by freeing themselves from its influence. Their minds must
+be imbued with the knowledge of the four great truths. The four ways
+that I have discovered shall inevitably lead men and Nats to that most
+desirable end. These ways ought to be pointed out to them, that, by
+following them, men and Nats may obtain the deliverance."
+
+Whilst these thoughts thronged through his mind, a little before break
+of day, in the 103rd year of the Eatzana era, on the day of the full
+moon of Katson, the perfect science broke at once over him: he became
+the Buddha.
+
+When this great wonder took place, ten thousand worlds were shaken
+twelve times with such a violence as to make hairs stand on one end.
+These words, "Most excellent being," were heard throughout the same
+series of worlds. Magnificent ornaments decorated all places. Flagstaffs
+appeared in every direction, adorned with splendid streamers. Of such
+dimensions were they that the extremities of those in the east reached
+the opposite side of the west; and those in the north, the southern
+boundary. Some flags, hanging from the seats of Brahmas, reached the
+surface of the earth. All the trees of ten thousand worlds shot out
+branches, loaded with fruits and flowers. The five sorts of lilies
+bloomed spontaneously. From the clefts of rocks beautiful flowers sprang
+out. The whole universe appeared like an immense garden, covered with
+flowers; a vivid light illuminated those places, the darkness of which
+could not be dispersed by the united rays of seven suns. The water,
+which fills the immensity of the deep, at a depth of eighty-four
+thousand youdzanas, became fresh and offered a most agreeable drink.
+Rivers suspended their course; the blind recovered their sight, the deaf
+could hear, and the lame were able to walk freely. The captives were
+freed from their chains and restored to their liberty. Innumerable other
+wonders took place at the moment Phralaong received the supreme
+intelligence. He said then to himself, "Previous to my obtaining the
+supreme knowledge, I have, during countless generations, moved in the
+circle of ever-renewed existences, and borne-up misery. Now I see this
+distinctly. Again, I perceive how I can emancipate myself from the
+trammels of existence, and extricate myself from all miseries and
+wretchedness attending generation; my will is fixed on the most amiable
+state of Neibban. I have now arrived to that state of perfection that
+excludes all passions."
+
+It was at the full moon of the month Katson, when these memorable
+occurrences took place, and it was daylight when Phralaong at last
+obtained the fulness of the Buddhaship. After this glorious and
+triumphant achievement, Phralaong, whom from this moment we must call
+Phra or Buddha, continued to remain on the throne, in a cross-legged
+position, with a mind absorbed in contemplation during seven days.
+Mental exertion and labour were at an end. Truth in its effulgent beauty
+encompassed his mind and shed over it the purest rays. Placed in that
+luminous centre, Phra saw all beings entangled in the web of passions,
+tossed over the raging billows of the sea of renewed existences,
+whirling in the vortex of endless miseries, tormented incessantly and
+wounded to the quick by the sting of concupiscence, sunk into the dark
+abyss of ignorance, the wretched victims of an illusory, unsubstantial,
+and unreal world. He said then to himself: "In all the worlds there is
+no one but me who knows how to break through the web of passions, to
+still the waves that waft beings from one state into another, to save
+them from the whirlpool of miseries, to put an end to concupiscence and
+break its sting, to dispel the mist of ignorance by the light of truth,
+to teach all intelligent beings the unreality and nonexistence of this
+world, and thereby lead them to the true state of Neibban." Having thus
+given vent to the feelings of compassion that pressed on his benevolent
+heart, Phra, glancing over future events, delighted in contemplating the
+great number of beings who would avail themselves of his preachings, and
+labour to free themselves from the slavery of passions. He counted the
+multitudes who would enter the ways that lead to the deliverance, and
+would obtain the rewards to be enjoyed by those who will follow one of
+those ways. The Baranathee country would be favoured first of all with
+the preaching of the law of the wheel. He reviewed the countries where
+his religion would be firmly established. He saw that Maheinda, the son
+of king Asoka, would carry his law to Ceylon, two hundred and thirty-six
+years after his Neibban.
+
+When these and other subjects were fully exhausted, the most excellent
+Phra came down from his throne and went to a distance of ten fathoms
+from the Bodi tree, in a north-east direction. There he stood, his eyes
+fixedly riveted on the throne, without a single wink, during seven
+consecutive days, given up to the most intense and undisturbed
+meditation. The Nats, observing this extraordinary posture, imagined
+that he regretted the throne he had just vacated, and that he wanted to
+repossess himself of it. They concluded that, such being the case,
+Prince Theiddat had not as yet obtained the Buddhaship. When the period
+of seven days was over, Buddha, who knew the innermost thoughts of the
+Nats, resolved to put an end to their incredulous thinking respecting
+his person. For that purpose, he had recourse to the display of
+miraculous powers.[10] He raised himself high up in the air, and, to
+their astonished regards, he wrought at once more than a thousand
+wonders, which had the immediate effect of silencing all their doubts,
+and convincing them that he was indeed the Buddha.
+
+Having come down to the place which he had started from, for the display
+of prodigies, Buddha went to the north of the tree Bodi at a distance of
+only two fathoms from it. He spent this time in walking to and fro from
+east to west, during seven days, over a road, prepared for that purpose
+by the Nats. He was engaged all the while in the work of the sublimest
+contemplation.
+
+He then shaped his course in a north-west direction, at a distance of
+thirteen fathoms from the sacred tree. There stood a beautiful house,
+shining like gold, resplendent with precious stones. It was a temporary
+residence, purposely prepared for him by the Nats. Thither he repaired,
+and sat down in a cross-legged position during seven days. He devoted
+all his time to meditating on the Abidamma, or the most excellent
+science. This science is divided into seven books. Phra had already gone
+over the six first and fully mastered their contents, but the six
+glories had not as yet shot forth from his person.
+
+It was only after having mastered the contents of the last division,
+named Pathan, divided into twenty-four parts, that the six glories
+appeared. Like the great fishes that delight to sport only in the great
+ocean, the mind of Buddha expanded itself with indescribable eagerness,
+and delighted to run unrestrained through the unbounded field opened
+before him by the contents of that volume. Brown rays issued from his
+hairs, beard, and eyelids. Gold-like rays shot forth from his eyes and
+skin; from his flesh and blood dashed out purple beams, and from his
+teeth and bones escaped rays, white like the leaves of the lily; from
+his hands and feet emanated rays of a deep-red colour, which, falling on
+the surrounding objects, made them appear like so many rubies of the
+purest water. His forehead sent forth undulating rays, resembling those
+reflected by cut crystal. The objects which received those rays appeared
+as mirrors, reflecting the rays of the sun. Those six rays of various
+hues caused the earth to resemble a globe of the finest gold. Those
+beams at first penetrated through our globe, which is eighty-two
+thousand youdzanas thick, and thence illuminated the mass of water which
+supports our planet. It resembled a sea of gold. That body of water,
+though four hundred and eighty thousand youdzanas thick, could not stop
+the elastic projection of those rays, which went forth through a stratum
+of air nine hundred and sixty thousand youdzanas thick, and were lost in
+the vacuum. Some beams, following a vertical direction, rushed through
+the six seats of Nats, the sixteen of Brahmas, and the four superior
+ones, and thence were lost in vacuum. Other rays, following a horizontal
+direction, penetrated through an infinite series of worlds. The sun, the
+moon, the stars appeared like opaque bodies, deprived of light. The
+famous garden of Nats, their splendid palace, the ornaments hanging from
+the tree Padetha were all cast into the shade and appeared obscure, as
+if wrapped up in complete darkness. The body of the chief Brahma, which
+sends forth light through one million of systems, emitted then but the
+feeble and uncertain light of the glowworm at sunrise. This marvellous
+light, emanating from the person of Buddha, was not the result of vowing
+or praying; but all the constituent parts of his body became purified to
+such an extent by the sublime meditation of the most excellent law that
+they shone with a matchless brightness.
+
+Having thus spent seven days in that place, close to the Bodi tree, he
+repaired to the foot of another gniaong tree, called adzapala, or the
+shepherds' tree, so called because, under its cooling shade, shepherds
+and their flocks of goats rested during the heat of the day. It was
+situated at the east of the Bodi, at a distance of thirty fathoms. There
+he sat in a cross-legged position, during seven days, enjoying the
+sweetness of self-recollection. It was near to that place that the vile
+Manh, who, since his great attack on Buddha, had never lost sight of
+him, but had always secretly followed him with a wicked spirit, was
+compelled to confess that he had not been able to discover in that Rahan
+anything blamable, and expressed the fear of seeing him at once pass
+over the boundaries of his empire. The tempter stooped in the middle of
+the highway, and across it drew successively sixteen lines, as he went
+on reflecting on sixteen different subjects. When he had thought over
+each of the ten great virtues, he drew, first, ten lines, saying: "The
+great Rahan has indeed practised to a high degree those ten virtues. I
+cannot presume to compare myself to him." In drawing the eleventh, he
+confessed that he had not, like that Rahan, the science that enabled to
+know the inclinations and dispositions of all beings. In drawing the
+twelfth, he said that he had not as yet acquired the knowledge of all
+that concerns the nature of the various beings. Drawing the four
+remaining lines, he confessed successively that he did not feel, like
+that Rahan, a tender compassion for the beings yet entangled in the
+miseries of existence, nor could he perform miracles, nor perceive
+everything, nor attain to the perfect and supreme knowledge of the law.
+On all these subjects he avowed his decided inferiority to the great
+Rahan.
+
+Whilst Manh was thus engaged with a sad heart in meditating over those
+rather humiliating points, he was at last found out by his three
+daughters, Tahna,[11] Aratee, and Raga, who had for some time been
+looking after him. When they saw their father with a downcast
+countenance, they came to him, and inquired about the motive of his deep
+affliction. "Beloved daughters," replied Manh, "I see this Rahan
+escaping from my dominion, and notwithstanding my searching examination,
+I have not been able to detect him in anything reprehensible. This is
+the only cause of my inexpressible affliction." "Dear father," replied
+they, "banish all sorrows from your mind, and be of a good heart; we
+will very soon find out the weak side of the great Rahan, and
+triumphantly bring him back within the hitherto unpassed limits of your
+empire." "Beware of the man you will have to deal with," replied Manh.
+"I believe that no effort, however great, directed against him, will
+ever be rewarded with success. He is of a firm mind and unshaken
+purpose. I fear you shall never succeed in bringing him back within my
+dominions." "Dear father," said they, "we women know how to manage such
+affairs; we will catch him like a bird in the net of concupiscence; let
+fear and anxiety be for ever dispelled from your heart." Having given
+this assurance, forthwith they went to Buddha, and said to him,
+"Illustrious Rahan, we approach you respectfully and express the wish of
+staying with you, that we may minister to all your wants." Without in
+the least heeding their words, or even casting a glance at them, the
+most excellent Buddha remained unmoved, enjoying the happiness of
+meditation. Knowing that the same appearance, face, and bodily
+accomplishments might not be equally pleasing, they assumed, one the
+appearance of a heart-winning young girl, another that of a blooming
+virgin, and the third that of a fine middle-aged beauty. Having thus
+made their arrangements, they approached Buddha, and several times
+expressed to him the desire of staying with him and ministering to his
+wants. Unmoved by all their allurements, Buddha said to them, "For what
+purpose do you come to me? You might have some chance of success with
+those that have not as yet extinguished the fire of passion, and rooted
+it from their heart; but I, like all the Buddhas, my predecessors, have
+destroyed in me concupiscence, passion, and ignorance. No effort, on
+your part, will ever be able to bring me back into the world of
+passions. I am free from all passions, and have obtained supreme wisdom.
+By what possible means could you ever succeed in bringing me back into
+the whirlpool of passions?" The three daughters of Manh, covered with
+confusion, yet overawed with admiration and astonishment, said to each
+other, "Our father forsooth had given us a good and wise warning. This
+great Rahan deserves the praises of men and Nats. Everything in him is
+perfect; to him it belongs to instruct men in all things they want to
+know." Saying this, they, with a downcast countenance, returned to their
+father.
+
+It was in that very same place, at the foot of the adzapala gniaong,
+that a heretic Pounha, named Mingalika, proud of his caste, came with
+hasty steps, speaking loudly, and with little respect approached the
+spot where Buddha was sitting.[12] Having entered into conversation with
+him, the Pounha heard from his mouth instructions worthy of being ever
+remembered. He said to Buddha, "Lord Gaudama, I have two questions to
+put to you. Whence comes the name Pounha? What are the duties to be
+performed in order to become a real Pounha?" Buddha, penetrating with
+the keen eye of wisdom into the innermost soul of his interlocutor,
+answered, "The real and genuine Pounha is he who has renounced all
+passions, put an end to concupiscence, and has entered the ways leading
+to perfection. But there are others, who are proud of their origin, who
+walk hastily, speak with a loud voice, and who have not done what is
+needful to destroy the influence of passions. These are called Pounhas
+because of their caste and birth. But the true sage avoids everything
+that is rash, impetuous or noisy: he has conquered all his passions, and
+put an end to the principle of demerits. His heart loves the repetition
+of formulas of prayers, and delights in the exercise of meditation. He
+has reached the last way to perfection. In him there is no longer
+wavering, or doubt, or pride. This man really deserves the name of
+Pounha, or pure: he is indeed the true Pounha according to the law." The
+instruction being finished, the Pounha rose respectfully from his place,
+wheeled to the right and departed.
+
+Buddha continued the sublime work of contemplating pure truth through
+the means of intense reflection. Having remained seven days in that
+position, Buddha arose in an ecstasy and went to the south-eastern side
+of the Bodi tree, to a distance of an oothaba (1 oothaba=to 20 tas, 1
+ta=to 7 cubits), on the sixth day after the full moon of Nayon. On that
+spot there was a tank called Hidza-lee-dana. On the bank of that tank,
+he sat under the shade of the Kiin tree, in a cross-legged position
+during seven days, enjoying the delight of meditation. During those
+seven days rain fell in abundance, and it was very cold. A Naga, chief
+of that tank, would have made a building to protect Buddha against the
+inclemency of the weather, but he preferred, in order to gain greater
+merits, to coil himself up sevenfold round his person, and to place his
+head above him, with his large hood extended. When the seven days were
+over and the rain had ceased, the Naga quitted his position; then
+assuming the appearance of a young man, he prostrated himself before
+Buddha and worshipped him. Buddha said: "He who aims at obtaining the
+state of Neibban ought to possess the knowledge of the four roads
+leading thereto, as well as that of the four great truths and of all
+laws. He ought to bear no anger towards other men, nor harm them in any
+way soever. Happy he who receives such instructions."
+
+Buddha moved from that place, and went to the south of the Bodi tree, to
+a distance of forty fathoms. At the foot of the linloon tree he sat in a
+cross-legged position, having his mind deeply engaged in the exercise of
+the sublimest contemplation. In that position he spent seven entire
+days, which completed the forty-nine days which were to be devoted to
+reflection and meditation around the Bodi tree. When this period of days
+was over, at daybreak, on the fifth day after the full moon of Watso, he
+felt the want of food. This was quickly perceived by a Thagia, who
+hastened from his seat to the spot where Buddha was staying, and offered
+him some Thit khia fruits, others say Kia-dzoo fruits, to prepare his
+system to receive more substantial food. After he had eaten them, the
+same celestial attendant brought him some water to rinse his mouth, and
+to wash his face and hands. Buddha continued to remain in the same
+position under the cooling and protecting shade of the linloon tree.
+
+To consecrate, as it were, and perpetuate the remembrance of the seven
+spots occupied by Buddha during the forty-nine days that he spent round
+the tree Bodi, a Dzedy was erected on each of those seven places. King
+Pathenadi Kosala surrounded them with a double wall, and subsequently
+King Dammathoka added two others. There were only three openings, or
+gates, to penetrate into the enclosed ground, one on the north, another
+on the east, and the third on the south. The river Neritzara rolls its
+deep blue waters in a south-eastern direction from the Bodi tree, to a
+distance of eight oothabas from it. On the eastern bank of that stream
+another Dzedy has been erected on the spot where, previous to his
+becoming a Buddha, he had eaten the forty-nine mouthfuls of the
+delicious Nogana offered to him by the pious Thoodzata.
+
+Whilst Buddha was sitting in a cross-legged position under the linloon
+tree, two brothers named Tapoosa and Palekat, merchants by profession,
+arrived with five hundred carts in the Oorouwela forest, at the very
+place where Buddha was staying. They had sailed from their native town,
+called[13] Oukkalaba, which lies in a south-eastern direction from the
+Mitzima country, bound for the port of Adzeitta. After landing, they
+hired five hundred carts to carry their goods to a place called Soowama.
+They were on their way to their destination when they arrived in the
+Oorouwela forest. Great was their surprise when they saw on a sudden all
+their carts unable to move, and arrested by some invisible power.
+
+A Nat who had been formerly their relative stopped by his power the
+wheels of the carriages. Surprised at such a wonder, the merchants
+prayed to the Nat who was guardian of that place. The Nat, assuming a
+visible shape, appeared before them and said to them: "The illustrious
+Buddha who by the knowledge of the four great truths has arrived to the
+nature of Phra, is now sitting at the foot of the linloon tree. Go now
+to that place, and offer him some sweet bread and honey; you shall
+derive therefrom great merits for many days and nights to come." The two
+brothers, joyfully complying with the Nat's request, prepared the sweet
+bread and honey, and hastened in the direction that had been indicated
+to them. Having placed themselves in a suitable position and prostrated
+themselves before Buddha, they said: "Most glorious Phra, please to
+accept these offerings; great merits doubtless will be our reward for
+many days to come." Buddha had no patta to put those offerings in, for
+the one he had received from the Brahma Gatigara had disappeared when
+Thoodzata made him her great offerings. Whilst he was thinking on what
+he had to do, four Nats came and presented him each with one patta, made
+of nila or sapphire stone. Phra accepted the four pattas, not from
+motives of covetousness, but to let each Nat have an equal share in such
+meritorious work. He put the four pattas one in the other, and by the
+power of his will they on a sudden became but one patta, so that each
+Nat lost nothing of the merit of his offerings. Buddha received the
+offerings of the two merchants in that patta, and satisfied his
+appetite. The two brothers said to Buddha: "We have on this day
+approached you, worshipped you, and respectfully listened to your
+instructions; please to consider us as your devoted followers for the
+remainder of our lives."[14] They obtained the position of Upathaka.
+They continued addressing Buddha, and said: "What shall we henceforth
+worship?" Buddha, rubbing his hand over his head, gave them a few of the
+hairs that had adhered to his fingers, bidding them to keep carefully
+those relics. The two brothers, overjoyed at such a valuable present,
+most respectfully received it, prostrated themselves before Buddha, and
+departed.
+
+
+FOOTNOTES
+
+    [1] The Nats or Dewatas play a conspicuous part in the affairs
+    of this world. Their seats are in the six lower heavens,
+    forming, with the abode of man and the four states of
+    punishment, the eleven seats of passions. But they often quit
+    their respective places, and interfere with the chief events
+    that take place among men. Hence we see them ever attentive in
+    ministering to all the wants of the future Buddha. Besides, they
+    are made to watch over trees, forests, villages, towns, cities,
+    fountains, rivers, &c. These are the good and benevolent Nats.
+    This world is also supposed to be peopled with wicked Nats,
+    whose nature is ever prone to the evil. A good deal of the
+    worship of Buddhists consists in superstitious ceremonies and
+    offerings made for propitiating the wicked Nats, and obtaining
+    favours and temporal advantages from the good ones. Such a
+    worship is universal, and fully countenanced by the talapoins,
+    though in opposition to the real doctrines of genuine Buddhism.
+    All kinds of misfortunes are attributed to the malignant
+    interference of the evil Nats. In cases of severe illness that
+    have resisted the skill of native medical art, the physician
+    gravely tells the patient and his relatives that it is useless
+    to have recourse any longer to medicines, but a conjuror must be
+    sent for to drive out the malignant spirit, who is the author of
+    the complaint. Meanwhile directions are given for the erection
+    of a shed, where offerings intended for the inimical Nat are
+    deposited. A female relative of the patient begins dancing to
+    the sound of musical instruments. The dance goes on, at first in
+    rather a quiet manner, but it gradually grows more animated
+    until it reaches the acme of animal frenzy. At that moment the
+    bodily strength of the dancing lady becomes exhausted; she drops
+    on the ground in a state of apparent faintness. She is then
+    approached by the conjuror, who asks her if the invisible foe
+    has relinquished his hold over the diseased. Being answered in
+    the affirmative, he bids the physician give medicines to the
+    patient, assuring him that his remedies will now act
+    beneficially for restoring the health of the sick, since their
+    action will meet no further opposition from the wicked Nat.
+
+    Ignorance brings everywhere superstition in its train. When man
+    is unacquainted with the natural cause that has produced a
+    result, or an effect, which attracts powerfully his mind's
+    attention and affects him to a great degree, he is induced by
+    his own weakness to believe in the agency of some unknown being,
+    to account for the effect that he perceives. He devises the most
+    ridiculous means for expressing his gratitude to his invisible
+    benefactor, if the result be a favourable one; and has recourse
+    to the most extravagant measures to counteract the evil
+    influence of his supposed enemy, if the result be fatal to him.
+    Having once entered into the dark way of superstition, man is
+    hurried on in countless false directions by fear, hope, and
+    other passions, in the midst of the daily occurrence of
+    multifarious and unforeseen events and circumstances. Hence the
+    expression or manifestation of his superstition assumes a
+    variety of forms, and undergoes changes to an extent that
+    baffles every attempt at either counting their numberless kinds
+    or following them up through their ever-changing course. In
+    addition to the stores of superstitions bequeathed by the
+    generation that has preceded him, man has those of his own
+    creation; and the latter, if the thought of his mind and the
+    desires of his heart could be analysed, would be found far
+    exceeding the former in number. Having spent many years in a
+    country where Buddhism has prevailed from time immemorial, and
+    observed the effects of superstition over the people in their
+    daily doings, the writer has come to the conclusion that there
+    is scarcely an action done without the influence of some
+    superstitious motive or consideration. But the most prolific
+    source of superstition is the belief in the existence of
+    countless good and evil Nats, with whom the imagination of
+    Buddhists has peopled this world.
+
+    It can scarcely be understood how the followers of an
+    atheistical creed can make, consistently with their opinions, an
+    attempt at prayer. Such an act of devotion implies the belief in
+    a being superior to men, who has a controlling power over them,
+    and in whose hands their destinies are placed. With a believer
+    in God, prayer is a sacred, nay, a natural duty. But such cannot
+    be the case with atheists. Despite the withering and despairing
+    influence of atheism, nothing can possibly obliterate from the
+    conscience and heart of man that inward faith in a supreme
+    being. The pious Thoodzata has in view the attainment of two
+    objects: she prays, without knowing to whom, that by the agency
+    of some one she might obtain the objects of her petition; she is
+    anxious to show her gratitude when she sees that her prayer has
+    been heard. Her faith in the _quasi_ omnipotence of the genii
+    makes her address thanks to them. The Nat is not the person to
+    whom her prayer appears directed, but he is rather a witness of
+    her petition. The Burmese, in general, under difficult
+    circumstances, unforeseen difficulties, and sudden calamities,
+    use always the cry, _Phra kaiba_--God assist me--to obtain from
+    above assistance and protection. Yet that Phra cannot be their
+    Buddha, though he be in their opinion the Phra _par excellence_,
+    since they openly declare that he in no way interferes in the
+    management of this world's affairs. Whence that involuntary cry
+    for assistance, but from the innate consciousness that above man
+    there is some one ruling over his destinies? An atheistical
+    system may be elaborated in a school of metaphysics, and forced
+    upon ignorant and unreflecting masses, but practice will ever
+    belie theory. Man, in spite of his errors and follies, is
+    naturally a believing being; his own weakness and multiplied
+    wants ever compel him to have recourse to some great being that
+    can help and assist him, and supply, to a certain extent, the
+    deficiency which, in spite of himself, he is compelled to
+    acknowledge existing in him as a stern and humiliating reality.
+
+    [2] The Burmese, like all trans-Gangetic nations, divide the
+    year into twelve lunar months of twenty-nine and thirty days
+    alternately. Every third year they add one month, or as they
+    say, double the month of Watso (July). The year begins on, or
+    about, the 12th of April. The days of worship are the days of
+    the four quarters of the moon; but the days of the new and full
+    moon seem to have preference over those of the two other
+    quarters, which latter are scarcely noticed or distinguished
+    from common days. It was on the day of the full moon of April
+    that Thoodzata made her grand offering.
+
+    [3] The Burmese translator, not having given in his remarks the
+    explanation or interpretation of Phralaong's five dreams, it
+    seems rather presumptuous to attempt doing a thing, the neglect
+    of which, on the part of the author, may be attributed either to
+    voluntary omission or to incapacity and inability. Let us try to
+    make up, in part, for the deficiency. The first dream
+    prognosticated the future greatness of Phralaong, whose sway, by
+    the diffusion of his doctrines throughout the world, was to be
+    universal, extending from one sea to the other sea. The grass
+    growing out of his navel and reaching to the sky was indicative
+    of the spreading of his law, not only amongst the beings
+    inhabiting the seat of men, but also amidst those dwelling in
+    the abodes of Nats and Brahmas. The ants covering his legs offer
+    an enigma, the explanation of which is reserved to some future
+    Oedipus. As to the birds of various colours, gathering round
+    him, from the four points of the compass, and on a sudden
+    becoming all white, by their contact with him, they represent
+    the innumerable beings that will come to hear the preaching of
+    the future Buddha with divers dispositions, and different
+    progress in the way of merits, and will all be perfected by
+    their following the true way to merit, that he will point out to
+    them. The fifth dream in which Phralaong thought he was walking
+    on a mountain of filth, without being in the least contaminated
+    by it, foreshowed the incomparable perfection and purity of
+    Buddha, who, though remaining in the world of passions, was no
+    more to be affected by their influence.
+
+    [4] We have now reached the most interesting episode of
+    Phralaong's life. He is to become a perfected Buddha under the
+    shade of the gniaong or banyan tree (_ficus indica_, _ficus
+    religiosa_). There are two circumstances attending that great
+    event, deserving peculiar notice. The first is the preference
+    given to the east over the three other points of the compass,
+    and the second, the mighty combat that takes place between
+    Phralaong and the wicked Nat Manh, or Mar. I notice the first
+    circumstance because it agrees with the tradition prevailing
+    amongst most nations previous to or about the coming of our
+    Lord, that from the east there was to come an extraordinary
+    personage, who would confer on the human race the greatest
+    benefits, and cause the return of happy times, like the golden
+    age so much celebrated by poets. The Roman historian Suetonius
+    bears testimony to the existence of that tradition as being
+    universally known in his own days. It is not impossible that the
+    same notion, not unknown in the far east, might have induced
+    Phralaong to look towards the east at the supreme moment when
+    perfect intelligence was to become his happy lot. It may be said
+    in opposition to this supposition, that the splendour and
+    magnificence of the sun, emerging from the bosom of night, and
+    dispelling darkness by pouring a flood of light on the face of
+    the earth, restoring nature to life and action, was a sufficient
+    inducement to Phralaong for giving preference to the east. But
+    to an ascetic like him, who is convinced that this world is a
+    mere illusion, such a consideration would weigh very little on
+    his mind, and would not be a sufficient motive to induce him to
+    give so marked a preference to the east.
+
+    The second circumstance remarkable for the time it occurred, is
+    the great combat between Phralaong and Manh. The first is the
+    personification of goodness and benevolence towards all beings;
+    the second is the personification of consummate wickedness. The
+    contest is to take place between the good principle on the one
+    hand, and the evil one on the other. Phralaong, on his becoming
+    Buddha, will preach a law designed to dispel mental darkness, to
+    check vicious passions, to show the right way to perfection, to
+    unloose the ties that keep beings in the wretched state of
+    existence, and enable them to reach safely the peaceful shores
+    of Neibban. Manh, the devil himself, the father of darkness, of
+    lies and deceit, delights in seeing all beings plunged into the
+    abyss of vices, carried out of the right way by the impetuous
+    and irresistible torrent of their passions, and doomed to turn
+    for ever in the whirlpool of endless existences. He looks upon
+    himself as the king of this world, and proudly exults in
+    contemplating all beings bending their neck under his tyrannical
+    yoke, and acknowledging his undisputed power. Now the moment
+    approaches when a mighty antagonist will contend with him for
+    the empire of the world. His mission will be to labour
+    incessantly for the delivery of all beings from the grasp of
+    their mortal enemy, and set them free from the tyranny of
+    passions. Manh is enraged at the audacious pretensions of
+    Phralaong. Hence the gigantic efforts he makes to maintain his
+    rights, and retain possession of his empire. At the time
+    Phralaong left the world to become a Rahan, Manh endeavoured to
+    dissuade him from attempting such a design. But on this
+    occasion, the tempter summons all his forces to avert, by an
+    irresistible attack, the deadly blow soon to be levelled at him.
+    It is needless to add that the reader, in perusing the detailed
+    account of the attack of Manh against Phralaong, ought to bear
+    in mind that it exhibits throughout but an allegory of the
+    opposition of evil to good. The victory of Phralaong over Manh
+    exemplifies the final triumph of truth over error.
+
+    When the contest was nearly over, Phralaong objected to the
+    claims of Manh to the possession of his throne, on the ground
+    that he never had practised the ten great virtues, nor performed
+    works of kindness, charity, and benevolence, which alone can
+    entitle a being to obtain the Buddhaship. It is to be borne in
+    mind that these qualifications form the real characteristics of
+    a Buddha, together with the possession of the supreme
+    intelligence. In this system, they admit that there exist
+    certain beings called Pitzega-Buddhas, who possess all the
+    knowledge and science of a genuine Buddha, but as they are
+    divested of those benevolent feelings which induce the former to
+    labour earnestly for the benefit and salvation of all beings,
+    they cannot be assimilated to the real Buddhas. The cross-legged
+    position which our Buddha has always taken in preference to any
+    other, whilst he spent forty-nine days at the foot of and in
+    various places round the Bodi tree, is, as every one knows,
+    peculiar to and a favourite with all Asiatics. But with him, it
+    is the fittest position for meditation and contemplation. Hence
+    most of the statues or images of Gaudama exhibit or represent
+    him in the cross-legged position which he occupied when he
+    attained the Buddhaship. As this event is by far the most
+    important of his life, it is but natural that this great
+    occurrence should ever be forced upon the attention and memory
+    of his followers, by objects representing him on that most
+    important stage of his last existence. It is not unusual to meet
+    with statues of Gaudama, sometimes of colossal dimensions,
+    representing him in a reclining position. This is the peculiar
+    situation he occupied when he died. Hence those two most common
+    images of Gaudama are designed to remind his followers of the
+    two greatest circumstances of his life, viz., his becoming
+    Buddha, and his entering the state of Neibban.
+
+    Here again one is forcibly compelled to reflect on the singular
+    _rôle_ attributed to those Pitzega-Buddhas. They possess all the
+    science of a Buddha, but are deficient in that kindness,
+    benevolence, and zeal which prompt the real Buddhas to labour so
+    strenuously for the deliverance of all beings. They appear only
+    in those ages of darkness and ignorance which are not to be
+    brightened and enlightened by the presence of a Buddha. They are
+    like smaller luminaries, shedding a pale light among men to
+    prevent their sinking into an unfathomable abyss of ignorance;
+    they maintain on earth some sparks of the knowledge of
+    fundamental truths, which otherwise would be completely
+    obliterated from the memory of men. Not unlike the prophets of
+    old, they prepare men in an indirect manner for the coming of
+    the future deliverer. Their mission being at an end, when a
+    Buddha is to come among men, they disappear, and none of them is
+    to be seen either in the days of Buddha or during all the time
+    his religion is to last.
+
+    [5] The witness whom Phralaong summoned in support of his claim
+    to the undisturbed possession of the throne was the earth
+    itself. It maybe from the example that was set on this occasion
+    that Buddhists have borrowed the habit of calling the earth as a
+    witness of the good works they have done or are doing. I will
+    briefly relate what is done and said on such occasions. During
+    my former residence in Burmah I observed on a certain occasion,
+    when taking my evening walk, about ten or twelve persons of both
+    sexes assembled on a rather retired spot in the vicinity of a
+    pagoda. As they appeared all quite attentive, I came near to
+    them to see what was the cause that had brought them thither,
+    and what occurrence seemed to rivet their attention. As I was
+    known to some of them, they were not frightened by my sudden
+    apparition. On my asking them the motive of their assembling
+    here at a late hour, they said that, having buried yesterday a
+    child two years old, they came to make some offerings of boiled
+    rice, plantains, and other fruits, to propitiate the Nat of the
+    place. Having asked them to repeat the formula they had uttered
+    on the occasion, they kindly complied with my request. Here is
+    the substance of that formula. "Believing in the three precious
+    things, Buddha, the Law, and the Assembly of the perfect, I make
+    this offering, that I may be delivered from all present and
+    future miseries. May all beings existing in the four states of
+    punishment reach the fortunate seats of Nats. I wish all my
+    relatives and all men inhabiting this and other worlds to have a
+    share in this meritorious work. O earth and you Nats, guardians
+    of this place, be witness to the offering I am making." On
+    uttering these last words, the offerer of the present, or a
+    talapoin, sent for this purpose, pours down some water on the
+    ground.
+
+    [6] As the Nats and all other beings are to be benefited by the
+    preachings of Buddha, it is but natural that they all join in
+    singing his praises and exalting his glorious achievements. The
+    Nagas and Galongs are fabulous animals, which are often
+    mentioned in the course of this Legend. It has been observed in
+    a former note that, according to the Buddhistic notions, animals
+    are beings in a state of punishment, differing from man, not in
+    nature, but in merits. Some of them, having nearly exhausted the
+    sum of their demerits, begin to feel the influence of former
+    merits. They are supposed to have, to a certain extent, the use
+    of reason. No wonder if they rejoice at seeing the triumph of
+    him who is to help them in advancing towards a condition better
+    than their present one.
+
+    [7] The banyan tree, at the foot of which Phralaong obtains
+    perfect intelligence, is occasionally called throughout this
+    narrative the Bodi tree. The word Bodi means wisdom, science, or
+    knowledge. The Burmese, in their sacred writings, always mention
+    the tree by that name, because, under its shade, perfect science
+    was communicated to Phralaong. It is supposed to occupy the very
+    centre of the island of Dzampudiba. During all the while Phra or
+    Buddha (let us call him now by that name) remained under that
+    tree his mind was engaged in the most profound meditation, which
+    the gigantic efforts of his enemy could scarcely interrupt. It
+    is not to be inferred from the narrative in the text that
+    supreme intelligence was communicated suddenly or by miraculous
+    process to our Buddha. He was already prepared, by former mental
+    labours, for that grand result; he had previously capacitated
+    himself, by studies and reflection, for the reception of that
+    more than human science; he required but a last and mighty
+    effort of his intelligence to arrive finally at the acme of
+    knowledge, and thereby to become a perfect Buddha. That last
+    effort was made on this occasion, and crowned with the most
+    complete success. He gained the science of the past, present,
+    and future.
+
+    It would be somewhat curious to investigate the motives that
+    have determined Buddhists to give to that sacred tree the name
+    of Bodi. At first sight one will infer that such a name was
+    given to the tree because, under its refreshing and cooling
+    shade the Bodi, or Supreme intelligence, was communicated to
+    Phralaong. The occurrence, however extraordinary it be, is
+    scarcely sufficient to account for such an appellation. Bearing
+    in mind the numerous and striking instances of certain revealed
+    facts and truths, offered to the attention of the reader of this
+    Legend, in a deformed but yet recognisable shape, it would not
+    be quite out of the limits of probability to suppose that this
+    is also a remnant of the tradition of the tree of knowledge that
+    occupied the centre of the garden of Eden.
+
+    [8] The theory of the twelve causes and effects is, in itself,
+    very abstruse, and almost above the comprehension of those
+    uninitiated in the metaphysics of Buddhists. I will attempt to
+    analyse it in as simple and clear a way as possible. This theory
+    is very ancient, probably coeval with the first ages of
+    Buddhism. It forms this basis of its ontology and metaphysics in
+    the same manner as the four great and transcendent truths are
+    the foundation whereupon rests the system of morals. It is
+    probable that Gaudama, in his preachings, which were very
+    simple, and within the reach of ordinary minds, never formulated
+    his doctrine on this essential point in such a dry and concise
+    manner. But the seed was sown, and the germ deposited here and
+    there in his instructions. His immediate disciples, in
+    endeavouring to give a distant shape to their master's
+    doctrines, gradually framed the formula or theory just stated.
+    It, in fact, presents the very characteristics of a system
+    elaborated in a philosophical school.
+
+    In taking our departure from the first cause, which is _Awidza_,
+    or ignorance, or the wanting in science, or no knowledge, we
+    have to follow the different stages and conditions of a being
+    until it reaches decrepitude, old age, and death. When we speak
+    of ignorance, or no science, we must not suppose the material
+    existence of a being that ignores. But we must take ignorance in
+    an abstract sense, deprived of forms, and subsisting in a manner
+    very different from what we are wont to consider ordinary
+    beings. A European has a great difficulty in finding his way
+    through a process of reasoning so extraordinary, and so
+    different from that positivism which he is used to. But with the
+    Buddhist the case is widely different. He can pass from the
+    abstract to the concrete, from the ideal to the real, with the
+    greatest ease. But let us follow the scale of the causes and
+    effects, upon which there are twelve steps.
+
+    From ignorance comes _Sangkara_, that is to say, conception or
+    imagination, which mistakes for reality what is unreal, which
+    looks on this world as something substantial, whilst it is,
+    indeed, nothing but shadow and emptiness, assuming forms which
+    pass away as quick as the representations of theatrical
+    exhibitions. Sangkara, in its turn, begets _Wignian_, or
+    knowledge, attended with a notion of sentiment, implying that of
+    soul and life, in an abstract sense. From Wignian proceeds
+    _Namrup_, the name and form, because knowledge can have for its
+    object but name and form, &c., or, to speak in the language of
+    Buddhists, things that are external and internal. But let it be
+    borne in mind that what is herein meant is but the individuality
+    of an ideal being.
+
+    The name and form give birth to the _Chayatana_, six senses, or
+    seats of the sensible qualities. To our division of the five
+    ordinary senses Buddhists add the sixth sense of Mano, or the
+    heart, the internal sense. Through the senses we are put in
+    communication or contact with all objects; hence the six senses
+    give rise to the sixth cause _Pasa_, which means, properly
+    speaking, contact. From this cause flows the seventh one, called
+    _Wedana_, or sensation, or, more generally still, sensibility.
+    In fact, there can be no contact from which there will not
+    result some sensation, either pleasant or unpleasant, _Wedana_
+    gives infallibly rise to _Tahna_, or passion, or desire, or
+    inclination. From this point the series of causes and effects is
+    comparatively easy, because it presents conditions essentially
+    connected with a material object. By Tahna we ought not to
+    understand only the mere inclination that the sexes have one for
+    the other, but the general propensity created in a being by any
+    contact whatever, or perhaps, as usual with Buddhists, the
+    desire taken in an abstract sense.
+
+    The immediate result from Tahna is _Upadan_, the attachment, or
+    the conception. It is that state in which the desire adheres to
+    something, assumes a shape. It is, in fact, the being conceived.
+    From the state of conception the being passes into that of
+    _Bawa_, or existence, or that condition which is created and
+    made by the influence of former good or bad deeds preceding
+    birth, which is but the apparition of the being into this world.
+    _Dzati_, or birth, is the eleventh cause. It is the ushering of
+    a being into the world. There are six ways by which a being
+    comes into this world, viz., those of Nat, Man, Assura, Preitta,
+    animal, and the inhabitant of hell. Birth is accomplished in
+    four different manners, by humidity, an egg, a matrice, and
+    metamorphosis.
+
+    The twelfth and last step in the ladder of the causes and
+    effects is decrepitude and death. In fact, every being that is
+    born must grow old, decay, and finally die.
+
+    Such is the process followed by Buddhists in attempting to
+    account for all that exists. What effect could such a reasoning
+    have over the mind of the generality of hearers it is difficult
+    to say. But we may rest assured that, though these principles
+    existed, as an embryo, in the discourses of the author of
+    Buddhism, they were never laid before the generality of hearers
+    in that crude scholastic form. Such abstruse ideas, when
+    analysed and commented upon by Buddhist doctors, gave rise to
+    the most opposite conclusions. The materialist school based its
+    revolting doctrines upon that theory; we may add that the
+    opinions of that school are generally held in Burmah, and by the
+    great mass of Buddhists. Some other doctors reasoned in the
+    following manner: Ignorance supposes two things, a being
+    ignoring and a thing ignored, that is to say, man and the world.
+    They admitted the eternity of a soul which had to pass through
+    the series above enumerated. With them metempsychosis was a
+    process exactly similar to that imagined by the Brahmins. As to
+    the world, it was, to them, an unreality. Knowledge enabled them
+    to come to the position of understanding and believing that
+    there is no such thing as what we by mistake call world. The
+    latter opinion, which seems to admit of a principle existing
+    distinct from matter, is opposed to the former and general one,
+    which supposes that spirit is but a modification of matter. We
+    deliberately make use of the doubt, implying expression, at the
+    head of the preceding sentence, respecting the real opinions of
+    the latter school, because, in their way of arguing, it is
+    impossible not to come to the painful conclusion that they
+    ignore, or do not admit, a distinction between spirit and
+    matter.
+
+    [9] In a work different from that which has been translated is
+    found a more developed exposition of the four great and sublime
+    truths. We think that the reader will like to see in what manner
+    Buddhists themselves understand this important subject, which
+    is, with them, the foundation of their doctrine on morals.
+
+    There are four great truths: pain, the production of pain, the
+    destruction of pain, and the way leading to that destruction.
+    What is pain, which is the first of the great truths? It is
+    birth, old age, sickness, death, the coming in contact with what
+    we dislike, the separation from what we feel an attachment for,
+    the illusion which begets false knowledge. All that is pain.
+    What is the production of pain, the second sublime truth? It is
+    the desire which incessantly longs for an illusory satisfaction,
+    which can never be obtained. That desire is a perpetually
+    renewed craving, coveting objects here and there, and never
+    satiated. Such is the cause productive of pain; such is the
+    prolific source of all miseries. What is the destruction of
+    pain, which is the third great truth? It is the doing away with
+    that desire which always shows itself, searches after this or
+    that object, is always attended with feelings of pleasure, or
+    some other sensations. It is the perfect and entire stifling of
+    that craving which always covets, and is never satiated. The
+    estranging oneself from that desire and that craving, the
+    complete destruction of both, constitutes the third great truth.
+    What is the way leading to the destruction of that desire, which
+    is the fourth great truth? The way which one has to follow, in
+    order to obtain that most desirable result, is that which the
+    wise man invariably follows, when he is with an intention, will,
+    diligence, action, life, language, thought, and meditation,
+    always pure and correct.
+
+    The four truths are exceedingly praised by Buddhists. They
+    constitute what is emphatically called the law of the wheel,
+    incessantly revolving upon itself, and always presenting
+    successively those four points to the attentive consideration
+    and affectionate piety of the faithful. They are the offensive
+    weapons wherewith passions are attacked and destroyed: they are
+    the sword that cuts asunder the link that retains a being in the
+    circle of existences. The revelation, or manifestation of those
+    truths, is the great work that a Buddha has to perform. When it
+    is made, all beings in their respective seats rejoice in an
+    extraordinary manner. Inanimate nature even partakes in the
+    universal joy. The earth shakes with a great violence, and the
+    greatest prodigies proclaim aloud the fortunate manifestation of
+    a law which opens to all beings the way leading to deliverance.
+    The preaching of that doctrine took place for the first time in
+    the forest of Migadawon, not far from Baranathee, in the
+    presence and for the benefit of the five Rahans, who had
+    attended on Buddha, during the six years of mortification which
+    he spent to prepare and qualify himself for the Buddhaship.
+
+    [10] Buddhists allow to their Buddha the power of working
+    wonders and miracles. How is this power conferred upon him? This
+    is a difficulty they cannot explain satisfactorily. The science
+    of Buddha makes him acquainted with all the laws regulating
+    nature, that is to say, the _ensemble_ of the animate and
+    inanimate beings constituting a world; but one is at a loss to
+    find the origin of that power which enables him, as often as he
+    likes, to suspend the course of those laws. Be that as it may,
+    certain it is that Buddha resorted always, during the course of
+    his preachings, to miracles, in order to convince those who
+    seemed to listen with rather an incredulous ear to his
+    doctrines. Miracles were used successfully, as powerful and
+    irresistible weapons, against certain heretics, the Brahmins, in
+    particular, who taught doctrines opposed to his own. They often
+    accompanied his preachings, for increasing faith in the heart of
+    his hearers.
+
+    [11] The great tempter had been foiled in all his attempts to
+    conquer Buddha. In the sadness of his heart he was compelled to
+    acknowledge the superiority of his opponent and confess his
+    defeat. His three daughters came to console him, promising that
+    they would, by their united efforts, overcome the firmness of
+    the great Rahan, by awakening in his heart the fire of
+    concupiscence. The names of those three daughters of Manh denote
+    concupiscence. These new enemies of Buddha, therefore, are mere
+    personifications of the passion of lust. Pride, personified in
+    Manh, had proved powerless against the virtue of Buddha; he is
+    now assailed from a different quarter; the attack is to be
+    directed against the weakest side of human nature. But it is as
+    successless as the former one: it affords to Buddha another
+    occasion for a fresh triumph.
+
+    [12] In Burmah the originator of the great Buddhistic system is
+    called Gaudama, and this appellation, according to many, appears
+    to be his family name. When he is called Rahan Gaudama, it means
+    the ascetic belonging to the family of Gaudama. In Nepaul, the
+    same personage is known under the name of Thakiamuni, that is to
+    say, the ascetic of the Thakia family. Those who refused to
+    believe in Buddha and his doctrines, those who held tenets
+    disagreeing with his own, and professed what, in the opinion of
+    their adversaries, was termed a heretical creed, invariably
+    called Buddha by his family name, placing him on the same level
+    with so many of his contemporaries who led the same mode of
+    life. The Siamese give the appellation of Sammana Khodom to
+    their Buddha, that is to say, Thramana Gaudama, or Gautama. The
+    Sanscrit word Thramana means an ascetic who has conquered his
+    passions and lives on alms. Gaudama belonged to the Kchatria
+    caste. Kings and all royal families in those days came out of
+    the same caste. Hence his father Thoodaudana was king of the
+    country of Kapilawot, anciently a small state, north of
+    Goruckpore.
+
+    The young Pounha, not unlike the young man mentioned in the
+    gospel, had, by the preachings of Gaudama, become acquainted
+    with all the laws and practices relating to the general duties
+    and obligations incumbent on men in general. He might have
+    perhaps added that he had observed all those precepts from his
+    youth, or, at least, that he was sure now, with the additional
+    light he had received from his eminent teacher, to observe
+    faithfully all the injunctions mentioned in the course of the
+    lecture: but he was not satisfied with an ordinary proficiency
+    in virtue and observances; he aimed at superior attainments; he
+    wished to obtain the greatest perfection, that is to say, that
+    of Brahmas. In what does such a perfection consist? The book of
+    metaphysics informs us that the five states of Dzan, or
+    contemplations, are enjoyed by the beings located in the sixteen
+    seats of Brahmas, in the following order. The first state, or
+    that of consideration, is shared by all the beings inhabiting
+    the three first seats of Brahmas. Their occupation is to
+    consider the various subjects the mind has to dwell on. The
+    second Dzan, or reflection, is reserved for the beings occupying
+    the next three seats. Those beings have no more to look out for
+    subjects of meditation. Their sole occupation is to dive into
+    truth and fathom its depth and various bearings. The third state
+    of Dzan procures the pleasure which is derived from the
+    contemplation of truth, and belongs to the beings of the three
+    seats, superior to those just alluded to; in the fourth Dzan is
+    enjoyed a placid happiness, which is the result of the
+    possession of truth; it is reserved for the beings of the three
+    next seats. The fifth Dzan, or perfect stability, is the happy
+    lot of the beings living in the five last seats. Those fortunate
+    inmates are so entirely rooted in truth, and so perfectly exempt
+    from all that causes mutability, that they arrive at a state of
+    complete fixity, the whole of their soul being riveted on truth.
+
+    Apology is certainly due to the reader, who is but slightly
+    initiated in such abstruse subjects, for laying before him
+    particulars with which he is so unfamiliar; but this trouble
+    must be borne up by him who desires to obtain access into the
+    gloomy sanctuary of Buddhism.
+
+    [13] The episode of these two merchants is well known to the
+    inhabitants of the Irrawaddy valley. In three different
+    manuscripts which the writer has had in his hands, he has found
+    it related with almost the same particulars. Oukkalaba, the
+    place the two young men started from, was situated probably on
+    the spot now occupied by the village of Twaintay, or not far
+    from it. How far that place was from the sea in those remote
+    times it is not possible to ascertain with precision. Certain it
+    is, that it was a port from which vessels sailed across the Bay
+    of Bengal. The port of Eedzeitha has not as yet been identified
+    with any known locality. It was situated in all probability
+    between the mouth of the Krichna and that of the Hoogly. One of
+    the manuscripts mentions that when Gaudama handed over to the
+    two merchants eight hairs of his head, he bade them, on their
+    arrival in their country, deposit the hairs on a small hill
+    called Seingouttara, where the relics of the three former
+    Buddhas of our period had been enshrined. They were twenty-seven
+    days in reaching Maudin or Cape Negrais, rather a long voyage.
+    Having come to their own place, they related to the governor all
+    the particulars of their interesting journey. The latter,
+    without loss of time, assembled the people and set out in search
+    of the Seingouttara mount. All the eminences were cleared of
+    their brushwood, but the mount could not be discovered. Not
+    knowing what to do, they consulted the Nats on that affair. At
+    last, through their assistance, the mount was found out. But
+    when they inquired about the place of the relics of the three
+    former Buddhas, the Nats of Yesapan, Inandra, and Gauveinda
+    confessed that they knew nothing on the subject, but referred
+    the inquirers to other Nats older than they, viz.: those of
+    Deckina, Yauhani, Maubee, Ameisa, and Tsoolay, who at once
+    pointed out the spot which they were so eagerly searching after.
+    This spot is no other than the one over which stands and towers
+    the lofty and massive Shoay Dagon. They erected a Dzedy, in
+    which they enshrined the relics they had brought with them, the
+    eight hairs of Buddha. This story is doubtless the foundation on
+    which rests the popular belief that those very hairs are to this
+    day in the interior of that monument, and the true source from
+    which has originated the profound veneration which, in our own
+    days, Buddhists, from all parts of Burmah, Siam, and the Shan
+    states, pay by their pilgrimages and offerings to the Dagon
+    Pagoda.
+
+    [14] Upasaka is a Pali word which is designed to mean those
+    persons who, having heard the instructions of Buddha, and
+    professed a faith or belief in him and his doctrines, did not
+    enter the profession of Rahans. Hence they are quite distinct
+    from the Bikus or mendicants, who formed the first class of the
+    hearers of Buddha, and renounced the world in imitation of their
+    great master. The Upasakas were therefore people adhering to the
+    doctrines of Buddha, but as yet remaining engaged in the
+    ordinary pursuits of life. The two brothers became disciples of
+    Buddha, but not of the first class, since they did not embrace
+    the more perfect mode of life of the ascetics.
+
+    This is the first instance in this legend of an allusion being
+    made to relics, that is to say, to objects supposed to be
+    surrounded with a certain amount of sacredness, and esteemed on
+    that account to be worthy of receiving from devotees respect and
+    veneration. The two young converts, not as yet confirmed in the
+    new faith they had embraced, thought they wanted some exterior
+    object to which they might hereafter direct their homage and
+    offer their respects. They were as yet far from being acquainted
+    with the sublime science of their eminent teacher, who,
+    disregarding matter and all its modifications, could not but
+    feel quite indifferent respecting the pretended value of relics
+    of even the most sacred character. How is it that the stern
+    moralist, the contemner of this illusory world, could think of
+    giving a few hairs of his head to two new young converts, that
+    they might use them as objects of worship? Buddha doubtless knew
+    exactly and appreciated admirably the wants and necessities of
+    human nature as it is, and will very likely ever be to the end
+    of ages. Men are led, actuated, impressioned, and influenced by
+    the senses; in fact, it is through their senses that the
+    knowledge of things is conveyed to their minds. He gave to his
+    imperfectly instructed disciples a thing that would serve to
+    vivify and reanimate in their memory the remembrance of Buddha,
+    and of the instructions they had heard from him. Those
+    grossly-minded hearers asked for an object they might carry
+    about with them and worship. Buddha, out of deference for their
+    weak intellect, gave them a few hairs of his head, the sight of
+    which was designed to maintain in their souls a tender affection
+    for the person of him these things had belonged to. This subject
+    will receive hereafter the further treatment it deserves when we
+    come to examine the nature of the worship paid by Buddhists to
+    the images of Gaudama, and to the relics and Dzedis.
+
+
+
+
+CHAPTER VI.
+
+    _Buddha hesitates to undertake the task of preaching the law --
+    The great Brahma entreats him to preach the law to all beings --
+    His assent to the entreaties -- Journey towards Migadawon --
+    He meets Ouppaka -- His first preachings -- Conversion of a
+    young nobleman named Ratha, followed by that of his father and
+    other relatives -- Conversion of several other noblemen --
+    Instructions to the Rahans -- Conversion of the three Kathabas._
+
+
+Having come to the end of his great meditations,[1] Buddha left this
+spot and returned to the place called Adzapala, where he revolved the
+following subject in his mind:--"The knowledge," said he, "of the law
+and of the four great truths, which I alone possess, is very hard to be
+had. The law is deep; it is difficult to know and understand it; it is
+very sublime, and can be comprehended only by the means of earnest
+meditation. It is sweet, filling the soul with joy, and accessible only
+to the wise. Now all beings are sunk very low by the influence of the
+five great passions; they cannot free themselves from their baneful
+operation, which is the source of all mutability. But the law of
+mutability is the opposite of the law of Neibban or rest. This law is
+hard to be understood. If I ever preach that law, beings will not be
+able to understand me, and from my preaching there will result but a
+useless fatigue and unprofitable weariness," Buddha thus remained almost
+disinclined to undertake the great duty of preaching the law. The great
+Brahma, observing what was taking place in Buddha's soul, cried out:
+"Alas! all mankind are doomed to be lost. He who deserves to be
+worshipped by all beings now feels no disposition to announce the law to
+them." He instantly left his seat, and having repaired to the presence
+of Phra, his cloak over his shoulders with one extremity hanging
+backward, he bent his knee, lifted up his joined hands to the forehead
+before the sage, and said to him: "Most illustrious Buddha, who art
+adorned with the six glories, do condescend to preach the most excellent
+law; the number of those buried under the weight and filth of passions
+is comparatively small; if they do not listen to the law there will be
+no great loss. But there is an immense number of beings who will
+understand the law. In this world there are beings who are moderately
+given up to the gratification of sensual appetites; and there are also a
+great many who are following heretical opinions to whom the knowledge of
+truth is necessary, and who will easily come to it. Lay now open the way
+that leads to the perfection of Ariahs; those perfections are the gates
+to Neibban." Thus he entreated Buddha. This Brahma had been in the time
+of Buddha Kathaba a Rahan, under the name of Thabaka, and was
+transferred to the first seat of Brahma for the duration of a world.
+
+On hearing the supplications of that Brahma, Buddha began to feel a
+tender compassion for all beings. With the keen eyes of a Buddha he
+glanced over the whole world. He discovered distinctly those beings who
+were as yet completely sunk in the filth of passions, those who were but
+partly under the control of passions, and those whose dispositions
+seemed to be more promising. He then made to the chief of Brahmas the
+solemn promise that he would preach his law to all beings. Satisfied
+with the answer he had received, the chief rose up, withdrew
+respectfully at a proper distance, and turning on the right, left the
+presence of Buddha and returned to his own seat.
+
+Another thought preoccupied the mind of Buddha. "To whom," said he,
+"shall I announce the law?" Having pondered a while over this subject,
+he added: "The Rathee Alara of the Kalama race is gifted with wisdom and
+an uncommonly penetrating mind; passions have scarcely any influence
+over him. I will first preach to him the most excellent law." A Nat then
+said to Phra that Alara had died seven days ago. Buddha, to whom the
+past is known, had already seen that Alara was dead. He said: "Great
+indeed is the loss Alara has met with; he would have doubtless been able
+to understand right well the law I intended to preach to him. To whom
+shall I go now?" Having paused a while, he added: "The Rathee Oodaka,
+son of Prince Rama, has a quick perception; he will easily understand my
+doctrine; to him I will announce the law." But the same Nat told him
+that Oodaka had died the night before last, at midnight. "O! great is
+the loss that has come upon Oodaka; he would have easily acquired the
+knowledge of the perfect law." Buddha considered a third time, and said
+to himself: "To whom shall I go to preach the law?" After a moment's
+delay he added: "Many are the services I received in the wilderness from
+the five Rahans who lived with me.[2] I will repay their good offices to
+me, by preaching to them the law, but where are they now?" His
+penetrating regards soon discovered them in the solitude of Migadawon.
+Having enjoyed himself in the place Adzapala, Buddha went on towards the
+country of Baranathee. All the former Buddhas travelled through the air,
+but our Buddha, who had merciful designs over Upaka, went on foot. On
+his way to the village of Gaya, at a distance of three gawots from the
+Bodi tree, Buddha went to rest, at midday, for a while under the cooling
+shade of a tree. There he was seen by the heretic Rahan Upaka, who,
+approaching near him, said, "O Rahan, all your exterior bespeaks the
+most amiable qualities; your countenance is at once modest and
+beautiful. Under what teacher have you become a Rahan? To what law or
+doctrine have you given preference in your arduous studies?" Buddha
+answered: "Upaka, I have triumphed over all the laws of mutability; I am
+acquainted with all the laws that rule this universe, and the beings
+existing therein; from concupiscence and other passions I am wholly
+disengaged. I have come to preach the most excellent law to all beings,
+and teach them the four great truths I alone am acquainted with. I will
+beat the great drum of the law. I have no teacher, and among Nats and
+men there is none equal to me. Because of my victory, I have been named
+Zeena. Now I am proceeding to the country of Baranathee, for the sake of
+preaching the law." Upaka replied, "You are certainly the illustrious
+Gaudama." He then shook his head, turned away from the road, and went to
+the village of Wingaha. The instructions, however, germinated as good
+seed in the soul of Upaka, and were the foundation of his subsequent
+conversion, which happened as follows:--After this interview with
+Gaudama, Upaka dwelt as a hermit in the village of Wingaha, where a shed
+was erected for his dwelling. A hunter brought him support. It happened
+that the hunter being engaged in a hunting excursion, his daughter went
+to the hermit's cell, to carry him his food. Upaka was smitten by the
+beauty of the damsel. He stretched himself on his belly and said to
+himself, "I will take no food, nor change this position, unless I obtain
+the object of my wishes." He stayed for several days in that position
+without uttering a word, or making a single movement, or taking any
+food. At last the hunter returned, and went forthwith to the hermit's
+cell to inquire about the cause of his strange behaviour. He pulled him
+by the feet, calling him aloud by the name of hermit; after a while a
+sepulchral groan was heard, indicating that he was still alive. The good
+hunter affectionately entreated him to mention to him what he wanted;
+that he was ready to give him anything that he would ask. The hermit a
+second time made a prolonged groan, as a man endeavouring to gather
+strength. He then mentioned to the hunter the passion he had for his
+daughter, and swore that he would die on the spot if his demand were
+rejected. The father having given his consent, Upaka rose up, and was
+soon married to Tsawama, who after due time presented him with a son. It
+happened that Tsawama soon began to dislike her husband, and poured upon
+him on every occasion all sorts of abuse. Unable to bear any longer the
+unpleasant behaviour of his wife, Upaka said to himself, "I have here
+neither friend nor supporter: I will go to my friend Dzina; he will
+receive me with kindness." Hereupon he departed, inquiring everywhere
+about his friend Dzina. At last he arrived at the place where Buddha was
+staying with his disciples. Some of them, hearing Upaka inquiring with a
+loud voice about his friend Dzina, took him into the presence of Buddha,
+who, understanding at once the sad and painful state of the old man,
+kindly asked what he wanted. Upaka replied that he desired to become a
+Samanay under his direction. Buddha, to try his disposition, said to
+him, "You are too old, Upaka, to enter upon the course of the severe
+life of a Samanay, and conform to the enjoined practices." But the
+latter renewing his entreaties, he was admitted among the members of the
+assembly. He became an Anagam, died and migrated to one of the seats of
+Brahmas. After a short stay up there, he obtained the deliverance. His
+son was Thoobadda, who became afterwards an illustrious convert. Buddha
+continued his way towards Baranathee, and soon reached the solitude of
+Migadawon, a little distant from Baranathee, and went to the place where
+lived the five unbelieving Rahans. When they saw him coming at a
+distance, they said to each other, "The Rahan Gaudama is in search after
+disciples; he has just performed penitential deeds, and he is looking
+out for alms and clothes. Let us pay no respect to him in the way of
+going out to meet him, of receiving the tsiwaran from his hands, of
+presenting him water to wash his feet and preparing a place to sit on;
+let him sit wherever he pleases." Such was the plan they concerted among
+themselves. But when Buddha drew near, they could adhere no longer to
+their resolution. They rose up and went out to welcome his arrival. One
+took the tsiwaran from his hands, another the patta, a third one brought
+water for the washing of the feet, and a fourth one prepared a becoming
+place to rest. Buddha sat in the place that had been prepared for him.
+They called him by the name of Gaudama and other appellations, usually
+bestowed on ordinary Rahans. Buddha meekly replied to them, "Do not call
+me any longer by the name of Gaudama, or any other title bestowed on an
+ascetic. I have become a Rahanda; I alone am acquainted with the four
+fundamental truths. Now I am come to preach to you the true law. Listen,
+O Rahans, to my words; I will lead you to the true state of Neibban. My
+law will make you acquainted not only with the truths to be known, but
+at the same time point out to you the duties you have to perform, in
+order to obtain the state of Arahat. There are four ways leading to
+perfection. He who steadily follows them will enjoy the rewards and
+merits gained by his exertions. In that position he will see distinctly
+his own self; the light of Neibban will break forth upon him. But in
+order to obtain the great results I set forth before you, he must
+forsake his house and the world, and become a Rahan."
+
+The unbelieving Rahans persisted in not acknowledging him as a Buddha,
+and reproached him with going about in search of disciples and in quest
+of alms. The same preaching was repeated by Buddha, and the same answer
+was returned by his incredulous hearers. At last Buddha, assuming a
+lofty and commanding tone, said to them, "I declare unto you that I am a
+Buddha, knowing the four great truths and showing the way to Neibban."
+The hitherto unbelieving ascetics humbled themselves, and declared their
+belief in him and in all that he had taught. From that moment they
+entered on the four ways of perfection. The day was that of the full
+moon of Watso. The preaching began at the moment when half the disc of
+the sun was visible on the western horizon, and half that of the moon
+was above the eastern horizon. When completed, the sun had just
+disappeared, and the moon's entire globe was visible on the horizon. The
+five first converts were named Kautagnya, Baddiha, Wappa, Mahanan, and
+Asadzi.
+
+The Nats, guardians of the country of Baranathee[3] and Migadawon,
+hearing the sublime instructions delivered by Buddha on this occasion,
+cried aloud, "The law which the most excellent Buddha preaches is such
+as no man, Pounha or Brahma, can teach." Their united voices were heard
+in the lowest seat of Nats; the inhabitants of that seat, catching their
+words, repeated them, and they were heard by those of the next seat, and
+so on, until they reached the seats of Brahmas, and were re-echoed
+through 10,000 worlds. A mighty commotion was felt all over these
+worlds.
+
+The five at first unbelieving, but now believing Rahans obtained the
+perfection of Thautapati. Buddha often repeated to those that approached
+him, "Come to me; I preach a doctrine which leads to the deliverance
+from all the miseries attending existence." On that day, being the full
+moon of Watso, eighteen koodes (18,000,000,000) of Nats and Brahmas who
+had heard his preachings obtained the deliverance. The conversation of
+those five Rahans exhibited to the world the splendid and wonderful
+sight of six Rahandas assembled in the same place.
+
+At that time, whilst Buddha was in the Migadawon grove, the memorable
+conversion of a young layman took place. There was in the country of
+Baranathee the son of a rich man, named Ratha. He was of very gentle and
+amiable disposition. His father had built for him three palaces for each
+season of the year. A crowd of young damsels, skilful in the art of
+playing on all sorts of musical instruments, attended him in each of
+those palaces. Ratha spent his time in the midst of pleasure and
+amusements. On a certain day, while surrounded with female dancers and
+singers, he fell into a deep sleep. The musicians, following his
+example, laid aside their instruments, and fell asleep too. The lamps,
+filled with oil, continued to pour a flood of light throughout the
+apartments. Awaking sooner than usual, Ratha saw the musicians all
+asleep round him in various and unseemly situations. Some slept with
+wide-opened mouths, some had dishevelled hair, some were snoring aloud,
+some had their instruments lying on themselves, and others by their
+sides. The whole exhibited a vast scene of the greatest confusion and
+disorder. Sitting on his couch in a cross-legged position, the young man
+silently gazed with amazement and disgust over the unseemly spectacle
+displayed before him; then he said to himself, "The nature and condition
+of the body constitute indeed a truly heavy burden; that coarser part of
+our being affords a great deal of trouble and affliction." Whereupon he
+instantly arose from his couch, put on his gilt slippers, and came down
+to the door of his apartment. The Nats, who kept a vigilant watch, lest
+any one should oppose him in the execution of his holy purpose, kept
+open the door of the house, as well as the gate of the city. Ratha, free
+from all impediments, directed his steps towards the solitude of
+Migadawon. At that time Buddha, who had left his sleeping place at a
+very early hour, was walking in front of the house. He saw at a distance
+a young man coming in the direction he was in. He instantly stopped his
+pacing, and going into his own apartment, sat as usual on his seat,
+awaiting the arrival of the young stranger, who soon made his appearance
+and stated modestly the object of his visit. Buddha said to him, "O
+Ratha! the law of Neibban is the only true one: alone it is never
+attended with misery and affliction. O Ratha! come nearer to me; remain
+in this place; to you I will make known the most perfect and valuable
+law." On hearing these kind and inviting expressions, Ratha felt his
+heart overflow with the purest joy. He instantly put off his slippers,
+drew nearer to Buddha, bowed down three times before him, withdrew then
+to a becoming distance, and remained in a respectful attitude. Buddha
+began to preach the law, unfolding successively the various merits
+obtained by alms-giving, by a strict performance of all duties and
+practices of the law, and, above all, by renouncing the pleasures of
+this world. During all the while the heart of the young visitor expanded
+in a wonderful manner: he felt the ties that hitherto had bound him as
+it were to the world gradually relaxing and giving way before the
+unresisting influence of Buddha's words. The good dispositions of the
+young hearer were soon remarked by Buddha, who went on explaining all
+that related to the miseries attending existence, the passions
+tyrannising over the soul, the means wherewith to become exempt from
+those passions, and the great ways leading to perfection. After having
+listened to that series of instructions, Ratha, like a white cloth that
+easily retains the impressions of various colours printed upon it, felt
+himself freed from all passions, and reached at once the state of
+Thautapati.
+
+Ratha's mother, not meeting her son early, went up as usual to his
+apartment, and, to her great surprise, found him gone; moreover she
+observed unmistakable marks of his sudden and unexpected departure. She
+ran forthwith to her husband, and announced to him the sad tidings. On
+hearing of such an unlooked-for event, the father sent messengers in the
+direction of the four points of the compass, with positive orders to
+search incessantly after his son, and leave no means of inquiry untried.
+As to himself he resolved to go to the solitude of Migadawon, in the
+hope of finding out some track of his son's escape. He had scarcely
+travelled a limited distance, when he observed on the ground the marks
+of his son's footsteps. He followed them up, and soon came in sight of
+Buddha's resting-place. Ratha was at the time listening with deepest
+attention to all the words of his great teacher. By the power of Buddha
+he remained hidden from the eyes of his father, who came up, and, having
+paid his respects to Gaudama, eagerly asked him if he had not seen his
+son. Gaudama bade him sit down and rest after the fatigue of his
+journey. Meanwhile he assured him that he would soon see his son.
+Rejoiced at such an assurance, Ratha's father complied with the
+invitation he had received. Buddha announced his law to this
+distinguished hearer, and soon led him to the perfection of Thautapati.
+Filled with joy and gratitude, the new convert exclaimed, "O illustrious
+Phra, your doctrine is a most excellent one; when you preach it, you do
+like him who replaces on its basis an upset cup; like him, too, who
+brings to light precious things, which had hitherto remained in
+darkness; like him who points out the right way to those that have lost
+it; who kindles a brilliant light in the middle of darkness; who opens
+the mind's eyes that they might see the pure truth. Henceforth I adhere
+to you and to your holy law; please to reckon me as one of your
+disciples and supporters." This was the first layman that became a
+disciple of Gaudama, in the capacity of Upasaka.[4]
+
+Whilst Buddha was busily engaged in imparting instruction to Ratha's
+father, the young man had entered into a deep and solemn meditation over
+some of the highest maxims he had heard from his great teacher. He was
+calmly surveying, as it were, all the things of this world; the more he
+progressed in that great work, the more he felt there was in himself no
+affection whatever for anything. He had not yet become a Rahan, nor put
+on the Rahan's dress. Phra, who attentively watched all the movements of
+his pupil's mind, concluded from his present dispositions that there
+could be no fear of his ever returning into the world of passions. He
+suddenly caused by his mighty power the son to become visible to his
+father's eyes. The father, perceiving on a sudden his son sitting close
+by him, said, "Beloved son, your mother is now bathed in tears, and
+almost sinking under the weight of affliction caused by your sudden
+departure; come now to her, and by your presence restore her to life,
+and infuse into her desolated soul some consolation." Ratha, calm and
+unmoved, made no reply, but cast a look at his master. Buddha,
+addressing Ratha's father, said to him, "What will you have to state in
+reply to what I am about to tell you? Your son knows what you know; he
+sees what you see; his heart is entirely disentangled from all
+attachment to worldly objects; passions are dead in him. Who will now
+ever presume to say that he ought to subject himself again to them and
+bend his neck under their baneful influence?" "I have spoken rashly,"
+replied the father; "let my son continue to enjoy the favour of your
+society; let him remain with you for ever and become your disciple. The
+only favour I request for myself is to have the satisfaction of
+receiving you in my house with my son attending you, and there to enjoy
+the happiness of supplying you with your food." Buddha by his silence
+assented to his request. No sooner had his father departed than Ratha
+applied for the dignity of Rahan, which was forthwith conferred upon
+him. At that time there were in the world seven Rahandas.
+
+On the following morning, Gaudama, putting on his yellow tsiwaran, and
+carrying the patta under his arm, attended by the Rahan Ratha, sallied
+from his house, and went, according to his promise, to the place of
+Ratha's father, to receive his food. He had scarce entered the house and
+occupied the seat prepared for him, when the mother of the new Rahan and
+she who was formerly his wife came both to pay him their respects.
+Buddha preached to them the law, explaining in particular the three[5]
+principal observances becoming their sex and condition. The effect of
+the preaching was immediate and irresistible: they became exempt from
+all sins, and attained the state of the perfect, of Thautapati, and
+became, among the persons of their sex, the first Upasakas. They desired
+to be ranked among his disciples, and devoted themselves to his service.
+They were the first persons of their sex who took refuge in the three
+precious things, Buddha, his law, and the assembly of the perfect.
+Gaudama and his faithful attendant, having eaten the excellent and
+savoury food prepared for them, departed from the house and returned to
+the monastery.
+
+Four young men[6] belonging to the most illustrious families of
+Baranathee, and formerly connected with Ratha by the ties of intimate
+friendship, having heard that their friend had shaved his head and
+beard, had put on a yellow dress and become a Rahan, said among
+themselves: "Our friend has withdrawn from the society of men, given up
+all pleasures, and has entered into the society of Rahans. There can be
+no doubt but the law of Wini[7] is most excellent and sublime, and the
+profession of Rahan most perfect." Whereupon they came to the place
+their friend resided in, prostrated themselves before him, as usual in
+such circumstances, and sat down at a respectful and becoming distance.
+Ratha took them before Buddha, praying him to deliver to those who had
+been his friends in the world the same instructions he had received from
+him. Gaudama willingly assented to his request, and forthwith began to
+explain to them the nature and abundance of merits derived from
+alms-giving. He initiated them into the knowledge of the chief precepts
+and observances of the law. These young hearers received with a cheerful
+heart his instructions, and felt within themselves an unknown power,
+dissolving gradually all the ties that had hitherto retained them in the
+world of passions. Delighted at remarking so good dispositions in those
+young men, Gaudama explained to them the higher doctrine of the four
+great and fundamental truths which lead to perfection.[8] When the
+preaching was over, they applied for and obtained the dignity of Rahans.
+There were at that time eleven Rahandas in the whole world.
+
+Fifty other young men of good descent, who had been the companions of
+Ratha while in the world, having heard that their friend had left the
+world, had put on the yellow garb and become Rahan, said to each other:
+"The law which our friend listened to may not be a bad one; the
+profession he has entered into may not be as despicable as many people
+are wont to assert." They resolved to judge for themselves and to be
+eye-witnesses to all that had been said on the subject. They set out for
+the monastery Ratha was living in, came into his presence, paid their
+respects to him, and stopped at a proper distance in a respectful
+posture. Hatha led them to his great teacher, humbly craving for his
+former friends the same favour he had done to him. Buddha graciously
+assented to the request, and imparted instruction to his young hearers,
+with such a happy result that they instantly applied for admittance to
+the dignity of Rahans. This favour was granted to them. The total number
+of Rahandas was thereby raised to sixty-one.
+
+On a certain day, Gaudama called his disciples into his presence,[9] and
+said to them: "Beloved Rahans, I am exempt from the five great passions
+which, like an immense net, encompass men and Nats. You too, owing to
+the instructions you have received from me, enjoy the same glorious
+privilege. There is now incumbent on us a great duty, that of labouring
+effectually in behalf of men and Nats, and procuring to them the
+invaluable blessing of the deliverance. To the end of securing more
+effectually the success of such an undertaking, let us part with each
+other and proceed in various and opposite directions, so that not two of
+us should follow up the same way. Go ye now and preach the most
+excellent law, expounding every point thereof, and unfolding it with
+care and attention in all its bearings and particulars. Explain the
+beginning, the middle, and the end of the law to all men, without
+exception; let everything respecting it be made publicly known and
+brought to the broad daylight. Show now to men and Nats the way leading
+to the practice of pure and meritorious works. You will meet, doubtless,
+with a great number of mortals, not as yet hopelessly given up to their
+passions, and who will avail themselves of your preaching for
+reconquering their hitherto forfeited liberty, and freeing themselves
+from the thraldom of passions. For my own part, I will direct my course
+towards the village of Thena situated in the vicinity of the solitude of
+Ooroowela."
+
+At that time the wicked Nat Manh came into the presence of Buddha, and
+tempted him in the following manner: "Men and Nats," said he, "have the
+five senses; through those five senses passions act upon them, encompass
+their whole being, and finally keep them bound up with the chains of an
+unresistible slavery. As to you, Rahan, you are not an exception to that
+universal condition, and you have not yet outstepped the boundaries of
+my empire." Phra replied: "O vile and wretched Nat! I am well acquainted
+with the passions men and Nats are subjected to. But I have freed myself
+from them all, and have thereby placed myself without the pale of your
+empire; you are at last vanquished and conquered." Manh, yet undismayed,
+replied: "O Rahan, you may be possessed of the power of flying through
+the air; but even in that condition, those passions which are inherent
+in the nature of mortal beings will accompany you, so that you cannot
+flatter yourself of living without the boundaries of my empire." Phra
+retorted: "O wicked Nat, concupiscence and all other passions I have
+stifled to death in me so that you are at last conquered." Manh, the
+most wretched among the wretched, was compelled to confess with a broken
+heart that Phra had conquered him, and he instantly vanished away.
+
+Full of fervour in preaching the law, the Rahans saw themselves
+surrounded with crowds of converts, who asked for the dignity of Rahan.
+They poured in daily from all parts, into the presence of Buddha to
+receive at his hands the much-longed-for high dignity.[10] Buddha said
+to them, "Beloved Rahans, it is painful and troublesome both to you and
+to those who desire to be admitted into our holy brotherhood to come
+from such a great distance to me. I now give to you the power of
+conferring the dignity of Patzin and Rahan on those whom you may deem
+worthy to receive it. This is the summary way you will have to follow on
+such occasions. Every candidate shall have his hair and beard shaved,
+and shall be provided with the tsiwaran of yellow colour. These
+preliminaries being arranged, the candidate, with the extremities of the
+kowot thrown over his shoulders, shall place himself in a squatting
+position, his joined hands raised to the forehead, repeating three
+times, 'I adhere to Buddha, to the law, and to the assembly of the
+perfect.'"
+
+Gaudama, assembling again round him the Rahans, said to them, "Beloved
+Rahans, it is owing to my wisdom, aided by constant reflection and
+meditation, that I have at last reached the incomparable state of
+Arahatapho; endeavour all of you to follow my example, and arrive at
+last at the same state of excellence and perfection."
+
+The vile and wretched Nat Manh appeared again before Buddha, striving to
+tempt him in the same manner as before. Buddha, discovering the snares
+laid down by the tempter, returned the same reply. Finding himself
+discovered, Manh vanished from his presence.
+
+Having spent his first lent[11] in the solitude of Migadawon, Phra
+shaped his course in the direction of the forest of Ooroowela. On his
+way to that place he stopped for a while in a jungle, and sat under a
+tree, to enjoy some rest under its cool shade. At that time thirty young
+noblemen had come to the jungle to indulge in sports and diversions.
+Each of them had brought his wife, with the exception of one, who,
+having no wife, was accompanied by a harlot. During the night the harlot
+rose up unperceived, picked up the best articles belonging to the
+parties, and carrying them with her, took to her heels through the dense
+forest. In the morning the thirty young noblemen, rising up, soon
+perceived the havoc made in the richest articles of their dress, and set
+out in search of her who they suspected had done the mischief. They came
+by chance to the spot where Gaudama was sitting in a cross-legged
+position, and inquired from him whether he had seen a woman passing by.
+Buddha said to them, "Which, in your opinion, is the best and most
+advantageous thing, either to go in search of yourselves or in search of
+a woman?" They replied, "Of course it is preferable to look after
+ourselves." "If so," replied Buddha, "stay with me for a while; I will
+preach my law to you, and, with its help, you will arrive at the
+knowledge of self, and thence at perfection." They cheerfully assented
+to his request, listened attentively to his instructions, and obtained
+the state of perfect believers, but in various degrees, according to
+their respective dispositions. They gave up the habit of drunkenness
+they had hitherto indulged in, and persevered in the observance of the
+five great precepts.
+
+[It is to be remarked, adds the Burmese translator, that this happy
+result was secured to the fortunate hearers by the influence of good
+works made during former existences.[12]]
+
+Gaudama, having so happily completed the conversion of those young
+noblemen, rose up and continued his journey in the direction of the
+forest of Ooroowela. At that time there were three distinguished and
+far-famed teachers who presided over a vast number of Rathees or
+disciples leading an ascetic life. They were named Ooroowela Kathaba,
+Nadi Kathaba, and Gaya Kathaba. The first had under him five hundred
+disciples, the second three hundred, and the third two hundred. Buddha
+went up to the monastery of Ooroowela Kathaba, and said to him, "I carry
+but a few articles with me, and need but a small place to rest in; I beg
+of you to be allowed to spend the night only in your kitchen." Kathaba
+answered: "Since you have so few things with you, I willingly allow you
+to accommodate yourself in the best way you can in the cook-room; but I
+must inform you that the Naga guardian of the place is an animal of a
+very wicked temper, powerfully strong, and having a most deadly venom."
+"I fear not the Naga," replied Buddha; "I am well satisfied with your
+allowing me a place in the cook-room." Whereupon he entered into the
+kitchen, sat down in a cross-legged position, and, keeping his body in
+an erect posture, remained absorbed, as it were, in the deepest
+contemplation. The Naga soon appeared, and irritated at seeing that a
+stranger presumed to remain in a place committed to his care, resolved
+to drive out the intruder. He began to vomit a cloud of smoke which he
+directed at the face of the stranger. Buddha said to himself, "I will do
+no harm to that Naga; I will leave intact his skin, flesh, and bones;
+but I will conquer him with the very same weapons he uses against me."
+Whereupon he emitted by his own power such a volume of thick smoke as
+soon to silence his adversary, and oblige him to have recourse to more
+effectual means of attack. He vomited out burning flames. Phra opposed
+flames far more active and destructive than those of the Naga. They
+shone forth with such an uncommon brightness as to attract a number of
+Rathees, who stood motionless, admiring the beautiful countenance of
+Buddha, and wondering at his matchless power. The Naga, vanquished, gave
+up the contest, and left to Buddha the undisputed possession of the
+cook-room during the whole night. In the morning opening his patta, Phra
+thrust in the terrified Naga, and brought it to Ooroowela Kathaba, who,
+surprised at the power of the stranger, said, "This Rahanda cannot as
+yet be compared to me." He desired him to stay in his monastery,
+promising to supply him with food as long as he should be with him. Phra
+accepted the proffered invitation, and fixed his residence in the midst
+of a grove little distant from the cell of Kathaba. Whilst he was there,
+four chiefs of Nats of the seat of Tsadoomarit came at midnight to the
+spot where rested Phra. They were very handsome, and a bright hue,
+encompassing their bodies, filled the grove with a resplendent light.
+Kathaba, surprised, came to Buddha, and said to him, "Great Rahan, the
+hour of taking your food is at hand; your rice is ready, come and eat
+it. How is it that at midnight there was such an uncommon splendour? One
+would have thought that the whole forest in the neighbourhood was lined
+with immense fires, spreading a blaze of light." Phra answering said,
+"This wonder was caused by the presence of four chiefs of Nats that came
+to visit me and hear my preachings." Kathaba said to himself, "Great
+indeed must be the virtue of this Rahan, since Nats come to see him and
+acknowledge him for their teacher. He is not yet, however, my equal."
+Buddha ate his rice, and went back to the same place.
+
+On another occasion, in the middle of the night, the chief of Thagias
+came to the grove of Buddha, and by his power caused a flood of light
+similar to that produced by a thousand lighted fires to pour its
+effulgent rays in every direction. In the morning, Kathaba went to the
+great Rahan inviting him to come and eat his rice. Meanwhile he asked
+him the reason of the wonderful light that had been kept up about from
+midnight until morning, which surpassed in brilliancy that which had
+been seen on a former occasion. Phra told him that he had been visited
+by the chief of Thagias, who came for the purpose of hearing his
+instructions. Kathaba thought within himself: "Great indeed is the glory
+and dignity of this Rahan, but he is not as yet a Rahanda." Phra ate his
+food, and continued to stay in the same grove.
+
+On another occasion, at the same late hour, Phra received the visit of
+the chief of the Brahmas. The flood of light that was sent forth by his
+body surpassed in effulgent splendour all that had been seen. Kathaba
+came as usual, in the morning, to invite the great Rahan to come and
+take his food, requesting him at the same time to inform him of the
+cause of the great wonder that had just taken place. Phra told him that
+the chief of Brahmas had waited upon him to listen to his preachings.
+Kathaba wondered the more at the dignity of this great Rahan, who
+attracted round him so eminent a visitor. But he said within himself:
+"This Rahan is not yet a Rahanda that can be compared to me." Phra
+partook of his food, and continued his stay in the same grove.
+
+On a certain day, the people of the country had prepared offerings on a
+large scale to be presented to Kathaba. On hearing this welcome news,
+the Rathee thought within himself as follows: "The people are disposing
+everything to make large offerings to me. It is as well this Rahan
+should not be present on the occasion. He might make a display of his
+power in the presence of the multitude, who, taken up with admiration
+for his person, would make great offerings to him, whilst I should see
+my own decrease in a proportion. To-morrow I will contrive in such a way
+as to prevent the great Rahan from being present." Buddha discovered at
+a glance all that was going on in Kathaba's mind. Unwilling to offer any
+annoyance to his host, he conveyed himself to the island of Ootoogara,
+where he collected his meal, which he came to eat on the banks of the
+lake Anawadat. He spent the whole day there, and by his miraculous power
+he was back to his grove at an early hour on the following day. The
+Rathee came as usual, to invite him to partake of his meal that was
+ready, and inquired from him why he had not made his appearance on the
+day previous. Buddha, without the least emotion that could betray an
+angry feeling, related to Kathaba all that had passed in his mind, and
+informed him of the place he had been to. Kathaba, astonished at what he
+heard, said to himself: "The knowledge of this Rahan is transcendent
+indeed, since he is even acquainted with the thoughts of my mind; his
+power too is wonderfully great; but withal, he is not as yet a Rahanda
+comparable to me." Buddha, having eaten his meal, withdrew to his grove.
+
+On a certain day Buddha wished to wash his dress. A Thagia, knowing the
+thought that occupied his mind, dug a small square tank, and approaching
+him respectfully, invited him to wash his tsiwaran therein. Buddha then
+thought: Where shall I find a stone to rub it upon? The Thagia, having
+brought a stone, said to him: "Illustrious Phra, here is a stone to rub
+your tsiwaran on." He thought again: Where is a proper place to dry it
+upon? The Nat that watched the tree Yekada caused it to bend its
+branches, and said: "My lord, here is a fit place to hang up your
+tsiwaran." He thought again: Where is a fit spot to extend my clothes
+upon? The chief of Thagias brought a large and well-polished stone, and
+said: "O illustrious Phra, here is a fit place to lay your tsiwaran
+upon." In the morning, Kathaba repaired as usual to his guest's place,
+to invite him to take his meal. Surprised at what he perceived, he said
+to Buddha: "O Rahan, formerly there were here neither tank nor stone;
+how is it that they are here now? How is it, moreover, that the tree
+Yekadat is now bending down its branches?" Phra related then to the
+Rathee all that had happened, informing him that the chief of Thagias
+and one Nat had done all those works for him, and ministered to all his
+wants. Kathaba wondered more than before at the great virtue and
+surpassing excellency of the great Rahan; but he persisted in his former
+opinion, that the great Rahan was not a Rahanda that could equal him.
+Buddha, having taken his meal, returned to his grove.
+
+On another occasion, the Rathee went to Buddha's place, to invite him to
+come and partake of his meal. "Very well," said Buddha, "I have a small
+business to do now; go beforehand, and I will follow you a few moments
+hence." Whereupon Kathaba went back to his cell. As to Phra, he went to
+pluck a fruit from the jambu tree, and arrived at the eating place
+before Kathaba could reach it. The Rathee, on arriving there, was quite
+surprised to find Phra already waiting for him. "How is this?" said he,
+with an unfeigned feeling of surprise, "and by what way did you come and
+contrive to arrive here before me?" Phra said to him: "After your
+departure, I plucked one fruit from a jambu tree, and yet I have reached
+this spot sooner than you. Here is the fruit I have brought. It is as
+full of flavour as it is beautiful; allow me to present you with it,
+that you may eat it." "O! no, great Rahan," replied the Rathee, "it is
+not becoming that I should eat it, but rather keep it for yourself." He
+thought within himself: "Wonderful is indeed the power and eminent
+excellency of that great Rahan; but he is not as yet a Rahan that can be
+ranked to me." Phra ate his rice, and returned to his grove.
+
+On another day, Phra gave a fresh proof of his miraculous power, by
+bringing to Kathaba a mango fruit, plucked from a mango tree growing
+near the jambu tree, and so went on for several days, bringing fruits
+that grew at the extremity of the southern island. On another day, Phra
+ascended to the seat of Tawadeintha, and brought therefrom a beautiful
+water-lily, and yet arrived at the place where his meal was ready before
+Kathaba himself. The latter, quite amazed at seeing a flower from the
+Nat country, thought within himself: "Wonderful, indeed, is the power of
+that great Rahan, who has brought here, from the seats of Nats, a
+beautiful lily in such a short space of time; but he is not as yet equal
+to me."
+
+On a certain day, the Rathees were busy splitting firewood. They got a
+large log of wood upon which their united efforts could make no
+impression. Kathaba thought within himself: "The great Rahan is gifted
+with mighty power; let us try him on this occasion." He desired Gaudama
+to split the hard log. Gaudama split it in a moment in five hundred
+pieces. The Rathees then tried to light up the fuel, but they could not
+succeed. Kathaba requested his guest to come to their assistance. In an
+instant, the five hundred pieces were set in a blaze, and presented the
+terrifying sight of five hundred large fires. The Rathees begged the
+great Rahan to extinguish those fires which threatened a general
+conflagration. Their request was instantaneously granted; the five
+hundred fires were extinguished.
+
+During the cold season in the months of January and February, when a
+heavy cold dew falls, the Rathees amused themselves with plunging and
+swimming in the river Neritzara. Phra caused five hundred fires to blaze
+out on the banks of the river. The Rathees, coming out of the stream,
+warmed themselves by the side of those fires. They all wondered at the
+astonishing power of the great Rahan. But Kathaba persisted in saying
+that he was not a Rahanda like him.
+
+On a certain day, a great rain poured in torrents, so that the water
+overflowed all the country, but it did not reach the spot Gaudama stood
+upon. He thought within himself: It is good that I should create a
+beautiful dry road in the midst of the water. He did so, and walked on
+the dry road, and clouds of dust rose in the air. Kathaba, much
+concerned regarding the fate of his guest, took a boat, and, with the
+assistance of his disciples, pulled in the direction of Buddha's grove;
+but what was their surprise, when reaching the spot they found, instead
+of water, a firm dry road, and Buddha calmly walking to and fro. "Is it
+you, great Rahan," cried Kathaba, "whom we see here?" "Yes," replied
+Gaudama, "it is I indeed." He had scarcely returned this answer, when he
+rose in the air and stood for a while above the boat. Kathaba thought
+again within himself: "Great indeed must be the perfections and
+attainments of the great Rahan, since water even cannot harm him, but he
+is not yet a Rahanda like me." Phra, who knew what was taking place in
+Kathaba's mind, said to himself: Long time has this Rathee kept thinking
+within himself: This Rahan is great, but I am still greater than he; it
+is time now that I should inspire him with fear and surprise. Addressing
+Kathaba, he said: "Rathee, you are not a Rahanda that has arrived to the
+perfection of Arahat; you have never performed the meritorious actions
+of the four ways to perfection; you are not, therefore, a Rahanda. But I
+have, during former existences, carefully attended to those practices
+which have enabled me to reach perfection, and finally obtain the
+Buddhaship." Astonished at such an unexpected declaration, Kathaba
+humbled himself, fell on his knees, and prostrated himself at the feet
+of Buddha, saying: "Illustrious Phra, I wish to become Rahan under your
+direction." Phra replied: "Kathaba, you have under you five hundred
+Rathees, go and inform them of all that has happened." Whereupon Kathaba
+went to the place where the Rathees had assembled, and said to them: "I
+wish to place myself under the direction of the great Rahan." The five
+hundred Rathees told him that they were willing to follow his example,
+since he had been hitherto to them such an excellent teacher. They rose
+up, and, collecting their utensils, such as the twisted hairs, and
+forked staff, the hairy girdle, the honey filtre, &c., flung them into
+the river; then they came, and, prostrating themselves at the feet of
+Buddha, craved admittance to the dignity of Rahans.
+
+Nadi Kathaba, seeing the utensils floating on the water and carried down
+by the stream, called his followers and said to them: "Some misfortune
+must have befallen my elder brother; let us go and see what has
+happened." They were no sooner arrived, than Kathaba related to them all
+that had just taken place. Nadi Kathaba went forthwith to Buddha's cell,
+attended all his disciples. Falling all at the feet of Phra, they
+declared their readiness to become his disciples, and applied for the
+dignity of Rahan. Gaya Kathaba, who lived a little below the place of
+Nadi Kathaba, seeing on the surface of the water the utensils of the
+followers of both his brothers floating in the direction of the stream,
+hastened, with his two hundred disciples, to the place of Ooroowela
+Kathaba. On his being informed of all that had occurred, he and his
+followers threw themselves at Gaudama's feet, praying for admittance
+into the order of Rahans. They were all admitted. The conversion of
+Ooroowela Kathaba was brought about by the display, on the part of
+Buddha, of no less than three thousand five hundred and sixty
+wonders.[13]
+
+
+FOOTNOTES
+
+    [1] I have, except on one occasion, always made use of the terms
+    meditation and contemplation to express the inward working of
+    Buddha's mind during the forty-nine days he spent at the foot of
+    the banyan tree. But the Burmese translator most commonly
+    employs a much stronger expression, conveying the idea of trance
+    and ecstasy. Hence after having remained seven days on the same
+    spot, deeply engaged in considering some parts of the law he was
+    soon to preach, it is said of him that he comes out from a state
+    of perfect ecstasy. This expression implies a state of complete
+    mental abstraction, when the soul, disentangled from the
+    trammels of sense, raises itself above this material world,
+    contemplates pure truth and delights in it. All her faculties
+    are taken up with the beauty and perfection of truth; she clings
+    to it with all her might, regardless of all the illusions this
+    world is filled with. This situation of the soul is much
+    esteemed by all fervent Buddhists. It is the lot of but a few
+    privileged Rahans, who have made great progress in perfection,
+    and obtained an almost entire mastery over their passions and
+    senses. This great gift is, as one may well imagine, ardently
+    coveted by many, who, though not possessing it, lay claim to it
+    on false pretences. This being a sin devotees who relish a
+    contemplative life are very liable to, which the framer of the
+    regulations of the Buddhist monks has pronounced as _ipso facto_
+    excluding from the society all those who would falsely claim the
+    possession of uncommon spiritual attainments which they have
+    not. In the book of ordination used for the admission of
+    candidates to the order of Rahans or talapoins, this sin is the
+    last of the four offences which deprive a member of the order of
+    his dignity, and cause his expulsion from the society.
+
+    [2] The five Rahans alluded to are the very same individuals who
+    met Phralaong in the solitude at the time he was undergoing a
+    great fast and performing all sorts of works of self-denial and
+    corporal austerities in the most rigorous manner. During all the
+    time he spent in those hard exercises of strict mortification,
+    to conquer his passions and secure the complete triumph of the
+    mind over the senses, he was assisted in all his wants by those
+    five Rahans, who rendered to him the usual services disciples
+    are wont to perform to their teacher. When they saw Phralaong at
+    the end of his mighty efforts in that great struggle resuming
+    the habits of a mendicant, they left him at once, unwilling to
+    believe that he would ever become a Buddha. Our Phra, not
+    unmindful of the good services he had received from them,
+    resolved to impart first to them the blessings of his
+    preachings. Alara and Oodaka, his two first teachers in the
+    science of Dzan, were destined to be the first who would have
+    heard the good news had they not been dead. Gratitude seems to
+    have been the first and main motive that induced him to select
+    as the first objects of his mission the very same persons who
+    had been instrumental in furthering his efforts to acquire the
+    Buddhaship.
+
+    The unpleasant epithet of heretic is given to those five Rahans,
+    as well as to another named Upaka, as designed to mean that they
+    held tenets at variance with those of Buddha, and refused to
+    acknowledge him as possessed of the perfect intelligence.
+    Buddhists, in their writings, invariably call their opponents by
+    the name of holders of false doctrines. The Brahmins or Pounhas
+    who refused to seek refuge in Buddha, his law, and the assembly
+    of his disciples, are spoken of as professors of heterodoxical
+    doctrines.
+
+    From the narrative of this Legend we may conclude, with a
+    probability amounting almost to certitude, that Buddha in his
+    preachings addressed himself first to the Brahmins, as being by
+    their caste the most influential portion of the Hindu community.
+    Those that are called by the name of Pounhas are the Brahmins
+    living in the world and following the ordinary pursuits of life.
+    Those that are mentioned by the names of Rahans and Rathees are
+    probably Brahmins, or at least belong to some other
+    distinguished caste like that of the Kchatrias, but are members
+    of some religious order or ascetics. They were in those days men
+    whom, in imitation of the ancient Greeks, we may call
+    philosophers, and who belonged to one or other of the branches
+    into which the great Indian school was divided. We may
+    conjecture that at that time India exhibited a scene much
+    resembling that which Greece subsequently offered to the eyes of
+    the observer in the days of Socrates and Plato, when schools of
+    philosophy were to be met with in every direction. The Hindu
+    philosophers, favoured by climate and their ardent imagination,
+    carried much further than the Greek wise men, both in theory and
+    practice, the discussion of dogmas and the fervour of religious
+    practices. If credit is to be given to our Legend in a
+    historical point of view, we may safely conclude that such was
+    the state of India when Buddha began his preachings. His first
+    hearers were Rahans, Rathees, and Pounhas, that is to say, the
+    most learned and wisest men in those days. The latter in
+    particular seemed at first disinclined to offer opposition to
+    Buddha; they listened to him as to a distinguished philosopher;
+    his arguments were examined, discussed, and answered by them in
+    the best way they could. In that polemical warfare, arguments
+    were at first the only offensive and defensive weapons used and
+    handled by the combatants on both sides. Buddha's two favourite
+    doctrines of Atheism and Neibban, which established the two
+    broad lines of separation between the two systems, begat much
+    discussion and created some animosity between him and his
+    adversaries. But what widened the gap between the two parties,
+    and placed them in a hostile array against each other, was the
+    broad principle of equality amongst men, latent in the bosom of
+    Buddha's doctrines, and levelled at the distinction of castes.
+    Buddha preached to men of all conditions without exception; he
+    opened before all the ways that lead to Neibban; made no
+    distinction between man and man, except that which is drawn by
+    virtue and vice, merits and demerits. He allowed every one to
+    approach him and take rank among his disciples; faith in his
+    doctrine entitled any man to be numbered amidst his followers;
+    the entrance into the order of Rahans or perfect was open to all
+    those who, by their meritorious actions and renouncing the
+    world, qualified themselves for this dignity. This principle,
+    which put on a footing of equality men of all castes and
+    nations, and recognised no real superiority but that which is
+    conferred by virtue and merit, could not prove agreeable to the
+    proud Brahmins. It provoked, by its gradual development, the
+    animosity of the opponents of Buddha's doctrines. The battle of
+    arguments, after having raged with various success, was
+    afterwards converted into one of a bloody character, which ended
+    in the total extermination or expulsion of the Buddhists from
+    the Indian peninsula.
+
+    [3] The mission of Buddha is not, as previously observed,
+    confined to men living on earth, but it extends its beneficial
+    action over all the beings inhabiting the six seats of Nats and
+    sixteen of Brahmas. Those beings, the latter in particular, are
+    much advanced in perfection, but they are not yet ripe for the
+    sublime state of Neibban. Though freed, at least the Brahmas,
+    from the influence of passions, they retain as yet some
+    inclination for matter; they want the help of a Buddha to break
+    at once the few slender ties that retain them in the state of
+    existence.
+
+    The first preaching of Buddha was rewarded with the conversion
+    of five Rahans, and of a countless number of Nats and Brahmas.
+    Such a plentiful harvest he could scarcely anticipate to reap;
+    and the beginning of his career, attended with such wonderful
+    success, amply repaid him for the extraordinary exertions he
+    made in order to qualify himself for the Buddhaship. The author
+    of the Legend remarks, with an unfeigned pleasure, that owing to
+    the conversion of the five Rahans, the worlds witnessed the
+    beautiful sight of six Rahandas congregated on the same spot.
+    The Rahanda has attained the summit of perfection; he has
+    arrived at the last existence; his death will relieve him from
+    the burden of existence, and open to him the way leading to
+    perfect rest, to complete abstraction--in a word, to Neibban.
+    The Rahandas rank first among the disciples and hearers of
+    Buddha; they constitute the _élite_ of his followers, and form
+    the most distinguished portion of the assembly or congregation
+    of the perfect. We have already stated that the members
+    composing the assembly of the hearers were divided into distinct
+    sections, and formed different degrees, according to the
+    difference of their respective progress on the way of
+    perfection.
+
+    [4] It may be interesting to give an abridgment of an
+    instruction or sermon delivered by Gaudama to a Nat. It will be
+    as a fair specimen of other similar performances. The Nat made
+    his appearance at nightfall, and respectfully entreated Buddha
+    to deliver certain instructions which would enable men to come
+    to the understanding of many points of the law on which they had
+    hitherto fruitlessly meditated. Buddha was then in the monastery
+    of Dzetawon, in the country of Thawattie. This sermon is
+    supposed to have been repeated by Ananda, who had heard it from
+    the mouth of Buddha himself. It is, according to the Burmese,
+    the most excellent sermon; it contains thirty-eight points.
+
+    "Young Nat," said Buddha, "here are the most excellent things
+    men and Nats ought to attend to, in order to capacitate
+    themselves for the state of Neibban: to shun the company of the
+    foolish; to be always with the wise; to proffer homage to those
+    that are deserving of it; to remain in a place becoming one's
+    condition; to have always with one's self the influence of
+    former good works; steadily to maintain a perfect behaviour; to
+    be delighted to hear and see much, in order to increase
+    knowledge; to study all that is not sinful; to apply one's self
+    to acquire the knowledge of Wini. Let every one's conversation
+    be regulated by righteous principles; let every one minister to
+    the wants of his father and mother; provide all the necessaries
+    for his wife and children; perform no action under the evil
+    influence of temptation; bestow alms; observe the precepts of
+    the law; assist one's relatives and friends; perform no actions
+    but such as are exempt from sin; be ever diligent in such
+    avoiding, and abstain from intoxicating drink. Let no one be
+    remiss in the practice of the law of merits. Let every one bear
+    respect to all men; be ever humble; be easily satisfied and
+    content; gratefully acknowledge favours; listen to the preaching
+    of the law in its proper time; be patient; delight in good
+    conversation; visit the religious from time to time; converse on
+    religious subjects; cultivate the virtue of mortification;
+    practise works of virtue; pay attention always to the four great
+    truths; keep the eyes fixed on Neibban. Finally, let one in the
+    middle of the eight afflictions of this world be, like the
+    Rahanda, firm, without disquietude, fearless, with a perfect
+    composure. O young Nat, whoever observes these perfect laws
+    shall never be overcome by the enemies of the good: he shall
+    enjoy the peace of Ariahs."
+
+    Within a narrow compass, Buddha has condensed an abridgment of
+    almost all moral virtues. The first portion of these precepts
+    contains injunctions to shun all that may prove an impediment to
+    the practice of good works. The second part inculcates the
+    necessity of regulating one's mind and intention for a regular
+    discharge of the duties incumbent on each man in his separate
+    station. Then follows a recommendation to bestow assistance on
+    parents, relatives, and all men in general. Next to that, we
+    find recommended the virtues of humility, resignation,
+    gratitude, and patience. After this, the preacher insists on the
+    necessity of studying the law, visiting religious, conversing on
+    religious subjects. When this is done, the hearer is commanded
+    to study with great attention the four great truths, and keep
+    his mind's eye ever fixed on the happy state of Neibban, which,
+    though as yet distant, ought never to be lost sight of. Thus
+    prepared, the hearer must be bent upon acquiring the
+    qualifications befitting the true sage. Like the one mentioned
+    by the Latin poet, who would remain firm, fearless, and unmoved,
+    even in the midst of the ruins of the crumbling universe, the
+    Buddhist sage must ever remain calm, composed, and unshaken
+    among all the vicissitudes of life. Here is again clearly
+    pointed out the final end to be arrived at, viz., that of
+    perfect mental stability. This state is the foreshadowing of
+    that of Neibban.
+
+    [5] From the perusal of this Legend, it can be remarked that
+    Buddha, in the course of his preachings, withheld from no one
+    the knowledge of his doctrine, but, on the contrary, aimed at
+    popularising it in every possible way. In this respect he widely
+    differed from the Brahmins, who enveloped their tenets in a
+    mysterious obscurity, and even in that state of
+    semi-incomprehensibility, condescended to offer them to the
+    consideration of but a few selected adepts. But Buddha followed
+    quite an opposite course. He preached to all without exception.
+    On this occasion we see him engaged in explaining to the mother
+    and wife of Ratha duties truly becoming their sex and position.
+    He warned them against the danger of speaking too much, or
+    speaking hastily and with a tone of dissatisfaction. He desired
+    them to be always cool and moderate in their conversation, and
+    to take a pleasure in conversing on religious topics, such as
+    the practice of the ten great duties, the merits of almsgiving,
+    and on the other precepts of the law. He showed to them the
+    unbecomingness of inconsistency in speaking, and finally
+    concluded by exhorting them to allow wisdom to guide them in the
+    right use of the faculty of speech. Every one will agree in this
+    that the lecture was a very appropriate one, and would suit
+    women of our days as well as those of Buddha's times.
+
+    It is not easy to determine whether these two female converts
+    became Rahanesses by forsaking the world and devoting all their
+    time to religious observances, or simply believed in Buddha's
+    doctrines and continued to live in the world. The Burmese
+    translator makes use of expressions liable to both
+    interpretations. I feel inclined to adopt the second
+    supposition. They became female Upasakas, and continued to live
+    in the world. We shall see, hereafter, that Gaudama's aunt,
+    Patzapati, was the first, after much entreating, who was allowed
+    to become a Rahaness.
+
+    The great former of the Buddhistic disciplinary regulations has
+    also laid down rules for the institution and management of an
+    order of female devotees, to match, as it were, with that of
+    talapoins. Hence in almost all countries where Buddhism
+    flourishes, there are to be met houses and monasteries which are
+    the abodes of those pious women, who emulate Rahans in the
+    strict observance of practices of the highest order. Their
+    dress, except the colour, which is white, is quite similar to
+    that of talapoins; their head is shaved; they live in strict
+    continence as long as they continue to wear the dress of their
+    profession. They have certain formulas of prayer to repeat every
+    day several times. Their diet is the same as that of talapoins;
+    they are forbidden to take any food after midday. I am not aware
+    that they render any service to society in the way of keeping
+    schools for the benefit of female children. They live on alms
+    freely bestowed on them by their co-religionists. The Burmese
+    honour them with the title of Mathi-la-shing, which means ladies
+    of the religious duties. The order of those female devotees is
+    now much on the decline; the inmates of houses are but few,
+    enjoying a very small share of public esteem and respect. They
+    are generally looked upon with feelings akin to those
+    entertained towards beggars.
+
+    In the Wini, or book of discipline, the relations that are
+    allowed to subsist between the two orders of male and female
+    devotees are minutely described and clearly laid down, so as to
+    prevent the evils that might result from a familiar and
+    unnecessary intercourse. Thoroughly acquainted with the weakest
+    side of human nature, the author of the Wini has legislated on
+    that subject with the utmost circumspection. He allowed rather
+    aged Rahans to be the spiritual advisers of the Rahanesses, but
+    he denies them the leave of ever going to their houses under any
+    pretext whatever. When the latter want to hear preaching or
+    receive some advice from the Rahans, they resort in broad
+    daylight to the monastery, are permitted to stay in a large hall
+    open to the public, at a considerable distance from him whom
+    they desire to consult. Having briefly and with becoming
+    reverence made known the object of their visit, and received
+    some spiritual instructions, they immediately return to their
+    own place.
+
+    The same reflection may be applied to the conversion of Ratha's
+    father. It is said that he was the first convert out of the body
+    of laymen. He does not appear to have forsaken the world and
+    become a first-class convert. He became a Thautapati, and at
+    once entered one of the four ways leading to perfection, but
+    remained in the world.
+
+    [6] The conversion of Ratha and of his young friends shows to us
+    distinctly the tendency of Buddha's preachings, and their effect
+    over those who believed in him. Ratha is represented as a young
+    worldly-minded man, who, in the midst of riches, has denied
+    himself to no kind of pleasure. He feels that the enjoyments he
+    was so fond of can in no manner satisfy the cravings of his
+    heart: he is disgusted at them, and resolves to withdraw into
+    solitude, with the intention of placing himself under the
+    direction of some eminent teacher, and learn from him the way to
+    happiness. He hopes that the study of philosophy will lead him
+    to true wisdom and the acquirement of the means that may render
+    him happy. He luckily falls in with Buddha, who explains to him
+    that the senses are the instruments through which passions act
+    upon and tyrannise over the soul, by keeping it in a painful
+    subjection to matter. He points out to him the necessity of
+    freeing himself from their control. This principle of Buddhism,
+    which aims at disengaging the soul from matter, isolating it
+    from all that proves a burden to it, and delivering it from the
+    tyrannical yoke of concupiscence, is in itself perfectly
+    correct, but, carried beyond its legitimate consequences, it
+    becomes false and absurd. According to Buddhists, the soul,
+    disentangled from all that exists, finds itself alone without
+    any object it can adhere to; folding itself up into its own
+    being, it remains in a state of internal contemplation,
+    destitute alike of all active feelings of pleasure and pain.
+    This doctrine was known in the time of Buddha, as far as the
+    principle is concerned. The Rathees and other sages in those
+    days upheld it both in theory and practice; but, on the
+    consequences, the originator of Buddhism was at issue with his
+    contemporaries, and struck out a new path in the boundless field
+    of speculative philosophy.
+
+    [7] The Wini is one of the great divisions of Buddhistic sacred
+    writings. The Pitagat, or collection of all the Scriptures, is
+    divided into three parts--the Thouts, containing the preachings
+    of Buddha, the Wini, or book of the discipline, and the Abidama,
+    or the book of Metaphysics. That compilation is supposed to
+    embody the doctrines of Buddha in a complete manner. These books
+    have not been written by Buddha himself, since it is said of him
+    that he never wrote down anything. The first Buddhistic
+    compositions were certainly written by the disciples of Phra, or
+    their immediate successors. But there arose some disputes among
+    the followers of Buddha, as to the genuineness of the doctrines
+    contained in the various writings published by the chief
+    disciples. To settle the controversy, an assembly or council of
+    the most influential members of the Buddhistic creed, under the
+    presidency of Kathaba, was held about three months after
+    Gaudama's demise. The writings regarded as spurious were set
+    aside, and those purporting to contain the pure doctrines of
+    Phra were collected into one body, and formed, as it were, the
+    canon of sacred books. The matter so far was settled for the
+    time being, but the human mind, when unrestrained by authority,
+    acted in those days with the same result as it does in our own
+    times. Various and different were the constructions put on the
+    same text by the expounders of the Buddhistic law. All parties
+    admitted the same books, but they dissented from each other in
+    the interpretation. Some of the books hitherto regarded as
+    sacred were altered or rejected altogether to make room for the
+    works of new doctors. Confusion prevailed to such an extent,
+    that an hundred years later a second council was assembled for
+    determining the authenticity of the real and genuine writings. A
+    new compilation was made and approved of by the assembly. The
+    evil was remedied; but the same causes that had exercised so
+    baneful an influence previously to the time of the second
+    council soon worked again and produced a similar result. Two
+    hundred and thirty-five years after Gaudama's death a third
+    council was assembled. The books compiled by the second council
+    were revised and apparently much abridged, and with the sanction
+    of the assembled fathers a new canon of scriptures was issued.
+    The Pitagat in its present shape is regarded as the work of this
+    last assembly. All the books are written in the Pali or Magatha
+    language. In the beginning of the fifth century of our era,
+    according to our author's computation, a learned man, named
+    Boudagautha, went to Ceylon, and brought back to Burmah a copy
+    of the collection of the Pitagat. Then he introduced into this
+    country the alphabet now in use, and translated into the
+    vernacular a portion of the scriptures. This important subject
+    shall receive hereafter fuller development.
+
+    [8] The four principles or truths so often alluded to in the
+    course of this work ought to be well understood, in order to get
+    a clear insight into the system under consideration. These four
+    truths are as follows:--1. There are afflictions and miseries
+    attending the existence of all beings. 2. There are passions
+    and, in particular, concupiscence, which are the causes of all
+    miseries. 3. There is Neibban, which is the exemption of all
+    passions, and, consequently, the deliverance from all miseries.
+    4. There are the four ways or high roads leading to Neibban.
+    Here is the summary of the sublime knowledge and transcendent
+    science possessed by a Buddha: these four fundamental truths
+    form the four features or characteristics of his law; they
+    safely guide man in the way to deliverance. The Buddhist sage,
+    who longs to become perfect, must study with attention the
+    position of all beings in this world, survey with a patient
+    regard their diversified conditions, and fathom the depth of the
+    abyss of miseries in which they are miserably sunk. A vague,
+    general and superficial knowledge of these miseries is
+    insufficient to create that perfect acquaintance with human
+    wretchedness. He ought to examine one after the other those
+    series of afflictions, until he feels, as it were, their
+    unbearable weight pressing over his soul. This first step having
+    been made by the means of reflection, meditation, and
+    experience, the sage, standing by the side of all miseries that
+    press upon all beings, as a physician, by the bed of a patient,
+    inquires into the cause of such an awful moral disorder. He soon
+    discovers the generating causes of that universal distemper;
+    they are the passions in general; or rather, to speak more in
+    accordance with Buddhistic expressions, concupiscence, anger,
+    and ignorance are the springs all demerits flow from, are the
+    impure sources wherefrom originate all the miseries and
+    afflictions this world is filled with. The destruction of those
+    passions is the main and great object he has in view. He,
+    therefore, leaves the world and renounces all pleasures and
+    worldly possessions, in order to extinguish concupiscence; he
+    practises patience under the most trying circumstances, that
+    anger may no longer have any power over him; he studies the law,
+    and meditates on all its points, in order to dispel the dark
+    atmosphere of ignorance by the bright light of knowledge.
+
+    Having advanced so far, the sage has not yet reached the final
+    object of his desires; he has not yet attained to the end he
+    anxiously wishes to come to. He is just prepared and qualified
+    for going in search of it. Neibban, or the _absolute_ exemption
+    and _permanent_ deliverance from the four causes productive of
+    existence, or of a state of being, is the only thing he deems
+    worthy to be desired and earnestly longed for. The sage,
+    perceiving such a desirable state, sighs after it with all the
+    powers of his soul. Neibban is to him what the harbour is to the
+    storm-beaten mariner, or deliverance to the worn-out inmate of a
+    dark dungeon. But such a happy state is, as yet, at a great
+    distance; where is the road leading thereto? This is the last
+    truth the sage has to investigate. The four roads to perfection
+    are opened before him. These he must follow with perseverance;
+    they will conduct him to Neibban. They are a perfect belief, a
+    perfect reflection, a perfect use of speech, and a perfect
+    conduct.
+
+    [9] Buddha, having trained up his disciples to the knowledge of
+    his doctrines as well as to the practice of his ordinances,
+    elevates them to the dignity of preachers, or, to be more
+    correct, makes them fellow-labourers in the arduous task of
+    imparting to mankind the wholesome knowledge of saving truths.
+    An unbounded field is opened before him; the number of beings
+    who are designed to partake of the blessings of his doctrines is
+    incalculably great. His own efforts will not prove adequate to
+    the difficulties such a mighty undertaking is encompassed with;
+    he joins to himself fervent disciples that have reached all but
+    the farthest limit of perfection by the thorough control they
+    have obtained over their passions; he considers them as
+    instruments well fitted for carrying into execution his
+    benevolent designs, and entrusts them with the mission he has
+    entered upon. By adopting such a step, the wise founder of
+    Buddhism establishes a regular order of men, whom he commissions
+    to go and preach to all living creatures the doctrines they have
+    learnt from him. The commission he imparted to them was
+    evidently to be handed down to their successors in the same
+    office. He may now die, but he is sure that the work he has
+    begun shall be carried on with zeal and devotedness by men who
+    have renounced the world and given up all sorts of enjoyments,
+    that they might engage in the great undertaking with a heart
+    perfectly disentangled from all ties and impediments of every
+    description.
+
+    In entrusting his disciples with the important duty of teaching
+    mankind, Buddha, obeying the impulse of his universal charity,
+    desires them to go all over the world and preach all the truth
+    to all mortals. He distinctly charges them to announce openly
+    and unreservedly all that they have heard from him. In these
+    instructions the plan of Buddha is clearly laid down, and the
+    features of the mission he assumes distinctly delineated. His
+    object is to spread his doctrines all over the world and to
+    bring all beings under his moral sway. He makes no distinction
+    between man and man, nation and nation. Though belonging by
+    birth to a high caste, he disregards at once those worldly
+    barriers whereby men are separated from each other, and
+    acknowledges no dignity but that which is conferred by virtue.
+    Bold, indeed, was the step that he took in a country where the
+    distinction of caste is so deeply rooted in the habits of the
+    people, that all human efforts have, hitherto, proved abortive
+    in destroying it. It has already been hinted in a foregoing note
+    that Gaudama placed himself on a new ground, in opposition to
+    the Brahminical doctrines. He, doubtless, cautiously avoided to
+    wound directly the feelings of his antagonists; but, at the same
+    time, he adroitly sowed the seed of a mighty revolution, that
+    was to change, if left to grow freely, the face of the Indian
+    peninsula. His doctrine bore two characteristics, that were to
+    distinguish it essentially from that of his adversaries; it was
+    popular and universal, whereas that of his opponents was wrapped
+    up in a mysterious obscurity, and unfolded completely only to a
+    privileged caste. Another great difference between the two
+    systems is this: Buddha paid little attention to the dogmatical
+    portion of religion, but laid the greatest stress on morals. The
+    dogmas are few and little insisted on. He aimed at correcting
+    the vices of the heart, but exerted himself little to redress
+    the errors of the mind.
+
+    [10] In these new instructions delivered to the Rahans, Buddha
+    gives them the power of receiving into the ranks of the assembly
+    those of their converts who should prove foremost in
+    understanding the law and observing its highest practices. He
+    empowers them to confer on others the dignity of Rahans, and
+    admit them to the various steps that lead to that uppermost one.
+    To observe uniformity in the reception of candidates to the
+    various orders, Buddha laid down a number of regulations
+    embodied in the Kambawa, or book used as a sort of ritual on the
+    days of admission of candidates to the dignity of Patzins and
+    Rahans. The contents of this small but interesting work may be
+    seen in the notice on the order of talapoins, or Buddhist monks,
+    inserted at the end of this volume. That the reader may have now
+    an idea of the general purpose and object of these regulations,
+    I will sketch a slight outline of them. The candidate, who seeks
+    for admission among the members of the order, has to appear
+    before an assembly of Rahans, presided over by a dignitary. He
+    must be provided with the dress of the order, and a patta or the
+    pot of a mendicant. He is presented to the assembly by a Rahan,
+    upon whom devolves the important duty of instructing him in all
+    that regards the profession he is about to embrace, and lead him
+    through the ordeal of the ceremony. He is solemnly interrogated
+    before the assembly on the several defects and impediments which
+    incapacitate an individual for admission into the order. On his
+    declaring that he is free from such impediments, he is, with the
+    consent of the assembled fathers, promoted to the rank of
+    Patzin. But before he is allowed to take his place among his
+    brethren, he is instructed in the four principal duties he will
+    have to observe, and warned against the four capital sins, the
+    commission of which would deprive him of his high and holy
+    character, and cause his expulsion from the society.
+
+    It is supposed that the candidate, previous to his making
+    application for obtaining the dignity of Rahan, has qualified
+    himself by study and a good life for admittance among the
+    perfect. By surrounding the admission of candidates into the
+    ranks of the order with a display of ceremonies, the shrewd
+    framer of these regulations intended to encircle the whole body
+    with a halo of dignity and sacredness, and at the same time to
+    provide, as far as human wisdom allows, against the reception of
+    unworthy postulants.
+
+    Hitherto Buddha had reserved to himself alone the power of
+    elevating hearers or converts to the dignity of Rahans; now he
+    transfers to his disciples that power and bids them use it as
+    they had seen him do, in behalf of those whom they deem worthy
+    applicants. He has established a society, and striven to infuse
+    into it all the elements necessary for keeping it up hereafter,
+    and securing its existence and permanency. He sets up a kind of
+    ecclesiastical hierarchy, which is to be perpetuated during the
+    ages to come by the same means and power that brought it into
+    existence.
+
+    Having put such a power into the hands of his disciples, Buddha
+    very properly exhorts them to emulate him in his efforts to
+    become perfect. He sets himself as a pattern of perfection, and
+    bids them all imitate the examples he places before them. He
+    shows briefly to them by what means he has attained the state of
+    Arahatapho, and stimulates them to the adopting of similar
+    means. The word Arahatapho is composed of two words--arahat,
+    which means perfect, and pho or phola, as the orthography
+    indicates, which means reward, merit. The state of Arahatapho is
+    that in which a man enjoys the merits or reward of perfection,
+    which he has reached by the practice of virtue, and particularly
+    the acquirement of wisdom or knowledge of the highest points of
+    the law. It is used often in opposition to the word
+    Arahatamegata, which signifies the ways or roads leading to
+    perfection.
+
+    [11] I have translated by _lent_ the Burmese expression Watso,
+    which is but the Pali term Wasa, Burmanised. The word "lent,"
+    which has been adopted, is designed to express not the real
+    meaning of Wasa, but to convey to the reader's mind the idea of
+    a time devoted to religious observances. Wasa means a season,
+    but it is intended to designate the rainy season, which in those
+    parts of the Peninsula where Buddha was residing begins in July
+    and ends in November. During that period the communications
+    between villages and towns are difficult, if not impossible. The
+    religious mendicants were allowed in former times, very likely
+    from the very days of Buddha, to retire into the houses of
+    friends and supporters, from which they went forth occasionally
+    begging their food. In the beginning, those who were admitted in
+    the society did not live in community, as was afterwards done in
+    those countries where Buddhism has been of a long time in a
+    flourishing condition. They were allowed to withdraw into
+    solitude, and lead an ascetic life, or to travel from one place
+    to another to preach the law and make converts. This work could
+    not be well done during the rainy season. Hence the disciples,
+    while as yet few in number, gathered round their master during
+    that period to hear instructions from him, and practise virtue
+    under his immediate superintendence. They lived with him during
+    all the time the rainy season lasted. This was called to spend
+    the season. In the course of this Legend, the same expression is
+    often met with. It is said of Buddha that he spent a season in
+    such a place, another in another place, to indicate that he
+    stayed in one place during the rainy season, which precluded the
+    possibility of doing the duties of an itinerant preacher.
+
+    When the religious order became regularly constituted, and the
+    basis it was to stand on was fairly laid down, the
+    ever-increasing number of members made them feel the want of
+    secluded places where they could live in community, and at the
+    same time quite retired from the world. Houses or monasteries
+    were erected for receiving the pious Rahans. The inmates of
+    those dwellings lived under the direction of a superior,
+    devoting their time to study, meditation, and the observances of
+    the law. They were allowed to go out in the morning very early,
+    to beg and collect the food they wanted for the day. Such is the
+    state the religious are living in up to our own time in Burmah,
+    Ceylon, Thibet, Siam, and in the other countries where Buddhism
+    has been firmly established.
+
+    The religious season, or lent, lasts three months. It begins in
+    the full moon of Watso (July) and ends at the full moon of
+    Thadinkiout (October). The keeping of the season in Burmah is as
+    follows:--On the days of the new and full moon crowds of people
+    resort to the pagodas, carrying offerings of flowers, small
+    candles, oil, &c. A great many are found to spend the night in
+    the bungalows erected, chiefly for that purpose, in their
+    immediate vicinity. Women occupy bungalows separated from those
+    of men. It must be admitted that there, as in churches, they far
+    outnumber the men. On such occasions, religion appears to be
+    rather the pretext than the real object of such assemblies. With
+    the exception of old men and women, who are heard to converse on
+    religious topics, and repeat some parts of the law, or recite
+    some praises in honour of Buddha, the others seem to care very
+    little for religion. The younger portion of the weaker sex
+    freely indulge in the pleasure of conversation. It is quite a
+    treat to them to have such a fine opportunity of giving full
+    scope to their talkative powers. During that season the pious
+    faithful are charitably inclined to bestow alms on the Rahans.
+    All the necessaries of life pour with abundance and profusion
+    into the monasteries. Besides alms-giving and resorting to the
+    pagodas, some fervent laymen practise abstinence and fasting to
+    a certain extent; these, however, are but few. During that
+    period the Buddhist recluses are often invited to go to certain
+    places, prepared for the purpose, to preach the law to and
+    receive alms from crowds of hearers who are gathered thither on
+    such occasions. Talapoins are generally seated on an elevated
+    platform, facing the congregation; they keep their large fans
+    before the face through modesty, to save themselves from the
+    danger of looking on some tempting object. They repeat in chorus
+    certain passages of the life of Buddha, enumerate the five great
+    precepts and other observances of the law. The whole preaching
+    generally goes on in Pali, that is to say, in a language unknown
+    to the congregation. When they have done their duty they
+    withdraw, followed by a great number of their disciples,
+    carrying back to the monasteries all the offerings made by the
+    faithful. It happens also, although but seldom in our days, that
+    some fervent recluses withdraw during the whole or a part of the
+    lent season into solitary places, living by themselves, and
+    devoting all their time to reading the books of the law, and
+    meditating on the most important points and maxims of religion.
+
+
+    [12] The remarks of the Burmese translator afford me an
+    opportunity of explaining one of the leading tenets of the
+    Buddhistic creed. All beings in this world are subjected to the
+    double influence of their merits and demerits. The good
+    influence predominates when the sum of merits surpasses that of
+    demerits, and it is superseded by the latter when the contrary
+    takes place. This principle once admitted, Buddhists explain the
+    good or evil that befalls every individual in every conceivable
+    state of existence. Is a man dead, he is attended on his way to
+    another state of being both by his merits and demerits, who,
+    like two inseparable companions, follow him whithersoever he
+    goes. Should the sum of demerits prove greater, he is forced
+    into hell, or into some other state of punishment, to bear
+    sufferings proportionately to his offences, until he has fully
+    paid off his debt, or, to speak the language of Buddhists, until
+    the sum of his demerits be quite exhausted. If, on the contrary,
+    at the moment of his death the influence of merits be the
+    strongest, he is directed into a state of happiness, pleasure,
+    and enjoyment, say in one of the seats of Nats or Brahmas, and
+    remains there as long as the action of the good influence lasts.
+    When it is over he comes again into the abode of man, or in a
+    state of probation, when he has to labour anew for amassing new
+    and greater merits, that will hereafter entitle him to a higher
+    reward than the one he had previously enjoyed. From the
+    foregoing observations it is evident that the idea of a Supreme
+    Being rewarding the good and punishing the wicked is carefully
+    excluded, and all foreign interference on this subject entirely
+    done away with. Another conclusion flowing from the same source
+    is, that there is no eternity of reward or punishment, but both
+    last for a longer or shorter period, in proportion to the sum of
+    merits and demerits, and consequently to the power of each
+    influence respectively.
+
+    It may be asked what becomes of the sum of demerits and its
+    consequent evil influence, whilst the superior good influence
+    prevails? The sum of demerits remains all the while entire and
+    undiminished; the operation of the evil influence is suspended,
+    and has no power whatever, its own being checked by a greater
+    one. But the sum of merits being exhausted, and its inherent
+    action at an end, the opposite one is set at liberty, and acts
+    on the individual proportionately to its own strength, and lasts
+    until it is all exhausted. As man can never be without some
+    merits or demerits, good or bad deeds, he must be either in a
+    state of reward or punishment; this is, if I may say so, the
+    mainspring that moves all beings into the whirlpool of countless
+    existences, wherein they meet happiness or unhappiness according
+    to their deserts. The being that tends strongly and
+    perseveringly through his various existences towards perfection,
+    weakens gradually, and finally destroys in himself the law of
+    demerits; he ascends steadily the steps of the ladder of
+    perfection by the practice of the highest virtues. Having
+    reached its summit, there is no more reason for his going
+    through other existences, and he steps at once into the state of
+    Neibban.
+
+    On the above principle Buddhists account for all the various
+    phases of human existence. Is a child born from rich, great, and
+    distinguished parents, does he become a wealthy and powerful
+    man, does he become a king or a nobleman, &c.--he is indebted
+    for all that to merits acquired during former existences. Is
+    another child born in a low, poor, and wretched condition, is he
+    born with bodily or intellectual defects and imperfections, &c.,
+    &c.--his former demerits are the principle and cause of all his
+    subsequent misfortunes.
+
+    The doctrine of merits and demerits, and of their concomitant
+    influences, has been fully illustrated in the person of Buddha
+    himself during his former existences. He said of himself to his
+    disciples that he had passed with various fortune through the
+    range of the animal kingdom, from the dove to the elephant; that
+    being man he had been often in hell, and in various positions of
+    riches and poverty, greatness and meanness, until by his mighty
+    efforts he at last freed himself from all evil influence, and
+    reached his present state of perfection. He is supposed to have
+    recounted to his disciples on different occasions five hundred
+    and ten of his former existences.
+
+    [13] It has been asserted in a former note that the preachings
+    of Buddha were accompanied with miracles, to impart an
+    additional weight and an irresistible evidence to his doctrines.
+    This assertion is fully corroborated by all the particulars
+    attending the conversion of the three Kathabas and their
+    disciples. On this occasion Buddha met with the greatest amount
+    of stubborn resistance on the part of Ooroowela Kathaba. There
+    is no doubt but our great preacher resorted to every means of
+    persuasion to carry conviction to the mind of his distinguished
+    hearer. He had, however, to deal with a man full of his own
+    merits and excellence, who thought himself far superior to every
+    one else. His best arguments proved powerless before a
+    self-conceited individual, who was used to give and not to
+    receive instruction, and enjoyed a far-famed celebrity. Buddha
+    was compelled to resort to his unbounded power of working
+    miracles, and with it overcame at last the obstinate and blind
+    resistance of the proud Rathee. No conquest had ever been so
+    dearly bought; but it proved well worth the extraordinary
+    efforts made to obtain it. Kathaba became one of the most
+    staunch adherents of Buddha, and one of the most fervent
+    disciples, who laboured hard for the propagation of Buddhism. He
+    is the most celebrated of all Buddhistic monks, and to his name
+    is ever prefixed the distinguished epithet of Maha, which means
+    great. After Gaudama's demise, he became the patriarch of the
+    Buddhists. By his care and exertions, a council of five hundred
+    Rahans was assembled at Radzagio, under the reign of King
+    Adzatathat, to condemn the unbecoming language used by some
+    false or imperfectly taught converts, who wished to shake off,
+    on many points, the authority of Buddha.
+
+    In the episode of the conversion of the three Kathabas, the
+    attentive reader cannot fail to have observed one particular
+    that throws some light on the position several heads of
+    philosophical schools occupied in the days that saw the origin
+    of Buddhism. Those sages lived in retired places, far from the
+    bustle and tumult of the world. It is probable that at first
+    they were alone, or with but a few other individuals who
+    delighted in the same mode of life. Their time was entirely
+    taken up with study and meditation. The object of their studies
+    and reflections was the boundless field of metaphysics and
+    morals. Their diet was plain, and their abstemiousness carried
+    to a degree Hindu devotees and fanatics are alone capable of
+    reaching. The fame of the proficiency of some of those
+    individuals in science and virtue soon attracted to their
+    solitude numbers of pupils, eager to place themselves under the
+    tuition and discipline of masters so eminent in every respect.
+    The three Kathabas must have been celebrated throughout the
+    country, since we find them at the head of so many disciples.
+    Humility has never been the _forte_ of the heathen sages, either
+    in or out of India. Conceit and self-esteem were fostered in
+    their souls by the consciousness of their own superiority and
+    excellence, by the praises lavished on them by their disciples,
+    and not a little by the seclusion from society to which they
+    voluntarily resigned themselves. Spiritual pride, like a cunning
+    foe, occupied in the heart the place vacated by passions of a
+    coarser nature and less delicate tinge. The conduct of the elder
+    Kathaba fully bears out the truth and correctness of the above
+    assertion.
+
+
+
+
+CHAPTER VII.
+
+    _Buddha's sermon on the mountain -- Interview of Buddha and King
+    Pimpathara in the vicinity of the city of Radzagio -- Answer of
+    Kathaba to Buddha's interrogation -- Instructions delivered to
+    the king and his attendants -- Solemn entry of Buddha into
+    Radzagio -- Donation of the Weloowon monastery to Buddha --
+    Conversion of Thariputra and Maukalan -- The Rahans are keenly
+    taunted by the people of Radzagio._
+
+
+Accompanied by his thousand followers, Phra went to the village of
+Gayathitha. This village stands on the bank of the river Gaia. Close to
+it, there is a mountain resembling in appearance an elephant's head. On
+the top of the mountain stands a large rock, wide enough to accommodate
+Buddha and all his attendants. He ascended the mountain with his
+disciples, and, having reached its summit, sat down. Summoning all his
+disciples, he said to them: "Beloved Bickus, all that is to be met with
+in the three abodes of men, Nats, and Brahmas, is like a burning flame.
+But why is it so? Because the eyes are a burning flame; the objects
+perceived by the eyes, the view of those objects, the feeling created by
+that view, are all like a burning flame. The sensations produced by the
+eyes cause a succession of pleasant and painful feelings, but these are
+likewise a burning flame. What are the causes productive of such a
+burning? It is the fire of concupiscence, of anger, of ignorance, of
+birth, of death, of old age, and of anxiety. Again, the ear is a burning
+flame; the sounds, the perception of the sounds, the sensations caused
+by the sounds, are all a burning flame; the pleasure or pain produced by
+the sounds are also a burning flame, which is fed by the fire of
+concupiscence, anger, ignorance, birth, old age, death, anxiety, tears,
+affliction, and trouble. Again, the sense of smelling is a burning
+flame; the odours, the perception of odours, the sensations produced by
+odours, are all a burning flame; the pleasure and pain resulting
+therefrom are but a burning flame, fed by concupiscence, anger,
+ignorance, birth, old age, death, disquietude, tears, affliction, and
+sorrow. Again, the taste is a burning flame; the objects tasted, the
+perception of those objects, the sensations produced by them, are all a
+burning flame, kept up by the fire of concupiscence, anger, ignorance,
+birth, old age, death, anxiety, tears, affliction, and sorrow. Again,
+the sense of feeling, the objects felt, the perception of those objects,
+the sensations produced by them, are a burning flame; the pleasure and
+pain resulting therefrom are but a burning flame, fostered by
+concupiscence, anger, ignorance, birth, old age, death, anxiety, tears,
+affliction, and sorrow. Again, the heart is a burning flame, as well as
+all the objects perceived by it, and the sensations produced in it; the
+pleasure and pain caused by the heart are too a burning flame, kept up
+by the fire of concupiscence, anger, ignorance, birth, old age, death,
+disquietude, tears, affliction, and sorrow. Beloved Bickus, they who
+understand the doctrine I have preached, and see through it, are full of
+wisdom and deserve to be called my disciples. They are displeased with
+the senses, the objects of the senses, matter, pleasure and pain, as
+well as with all the affections of the heart. They become free from
+concupiscence, and therefore exempt from passions. They have acquired
+the true wisdom that leads to perfection; they are delivered at once
+from the miseries of another birth. Having practised the most excellent
+works, nothing more remains to be performed by them. They want no more
+the guidance of the sixteen laws, for they have reached far beyond
+them."[1]
+
+Having thus spoken, Buddha remained silent. His hearers felt themselves
+wholly disentangled from the trammels of passion, and disengaged from
+all affections to material objects, and they who had been but Rahans
+became Rahandas.
+
+Whilst the most excellent Phra was enjoying himself in the place of
+Gayathitha, he recollected that, at the time when he was but a
+Phralaong, being near the mountain Pantawa, he had received from King
+Pimpathara an invitation to come to his own country and preach the law.
+Accompanied with his thousand Rahandas, he set out for the country of
+Radzagio. Having arrived at a small distance from the royal city he went
+to the Latti grove, about three gawots from Radzagio, a place planted
+with palm trees. The king, having heard of his arrival, said to his
+people: "The descendant of a long succession of illustrious princes, the
+great Rahan Gaudama, has entered into our country, and is now in the
+grove of palm trees, in the garden of Tandiwana." The happy news was
+soon re-echoed throughout the country. The people said among themselves:
+"The great Gaudama is come indeed. He is perfectly acquainted with all
+that relates to the three states of men, Nats, and Brahmas; he preaches
+a sublime and lovely law; the morals that he announces are pure, like a
+shell newly cleansed." Pimpathara, placing himself at the head of
+120,000 warriors, surrounded by crowds of nobles and Pounhas, went to
+the garden of Tandiwana, where Phra was seated in the middle of his
+disciples. He paid his respects by prostrating himself before him, and
+then withdrew to a becoming distance. The countless crowd followed the
+example of their monarch, and seated themselves at a becoming distance.
+Some of them remained conversing with Buddha, and heard from him words
+worthy to be ever remembered; some others, having their hands joined to
+the forehead, remained in a respectful attitude; some were praising his
+illustrious ancestors; others remained modestly silent. All of them,
+perceiving the three Kathabas close to the person of Phra, doubted
+whether Gaudama was their disciple, or they, his disciples. Buddha,
+seeing at once what thought occupied the mind of the warriors, noblemen,
+and Pounhas, addressed the elder Kathaba, called Ooroowela Kathaba, and
+said to him: "Kathaba, you who lived formerly in the solitude of of
+Ooroowela, answer the question I am now putting to you. You were
+formerly a teacher of Rathees, who practised works of great
+mortification, to such an extent that their bodies were emaciated by
+self-inflicted penances: what has induced you to give up the sacrifices
+you were wont to make?" "Blessed Buddha," answered Kathaba, "I have
+observed that exterior objects, the sounds, the taste, the gratification
+of the senses, are but miserable filth; and, therefore, I take no more
+delight in the offering of small and great sacrifices." Buddha replied,
+"Kathaba, if you be no longer pleased with what is beautiful to the
+eyes, pleasant to the ear, palatable to the taste, and agreeable to the
+gratification of the senses, in what do you presently find pleasure and
+delight?" Kathaba answered, "Blessed Buddha, the state of Neibban is a
+state of rest, but that rest cannot be found as long as we live under
+the empire of senses and passions. That rest excludes existence, birth,
+old age, and death; the great mental attainments alone lead thereto. I
+know and see that happy state. I long for it. I am, therefore,
+displeased with the making of great and small sacrifices." Having thus
+spoken, Kathaba rose up, worshipped Buddha by prostrating himself before
+him, and touching with his forehead the extremities of his feet, and
+said, "O most excellent Buddha, you are my teacher, and I am your
+disciple." All the people, seeing what Kathaba had done, knew that he
+was practising virtue under the direction of Gaudama.[2] Phra, who was
+acquainted with their innermost thoughts, knew that they were longing to
+hear the preaching of the law. As he had always done, he began to preach
+to them the virtue of liberality in almsgiving, and then unfolded before
+them, with matchless eloquence, the advantages of leaving the world, &c.
+The hearers felt an inward delight in all that was said to them.
+Observing the favourable impression made upon them, Gaudama continued to
+instruct them on the four laws, regarding the miseries of this world,
+the passions, the practice of excellent works, and the ways to
+perfection. At the conclusion of these instructions, the king and
+100,000 of the assembly, like a piece of white cloth which, when plunged
+into dye, retains the colour it receives, obtained instantly the state
+Thautapan.[3] As to the 10,000 remaining hearers, they believed in the
+three precious things in the capacity of Upathakas.
+
+The ruler of the country of Magataritz, King Pimpathara, having obtained
+the state of Thautapan, said to Gaudama, "Illustrious Buddha, some years
+ago, when I was but a crown prince of this country, I entertained five
+desires, which were all happily accomplished. Here are the five
+desires--I wished to become king; I desired that the Phra, worthy of
+receiving the homage of all men, should come into my kingdom; that I
+might have the privilege of approaching him; that he might preach his
+doctrine to me; and, finally, that I might thoroughly understand all his
+preaching. These five wishes have been fully realised. Your law, O most
+excellent Buddha, is a most perfect law. To what shall I liken it as
+regards the happy results it produces? It is like replacing on its
+proper basis a vase that was bottom upwards, or setting to light objects
+hitherto buried in deep darkness; it is an excellent guide that shows
+out the right way; it is like a brilliant light, shining forth and
+dispelling darkness. Now I take refuge in you, your law, and the
+assembly of the perfect. Henceforth I will be your supporter, and
+to-morrow I will supply you and your disciples with all that is
+necessary for the support of nature." Buddha, by his silence, testified
+his acceptance of the offered favour. Whereupon the king rose up,
+prostrated himself before him, and, turning on the right, left the
+place, and returned to his palace.
+
+Early in the morning Pimpathara ordered all sorts of eatables to be
+prepared. Meanwhile he sent messengers to Buddha to inform him that his
+meal was ready. Buddha, rising up, put on his dress, and, carrying his
+patta, set out for Radzagio, followed by his one thousand disciples. At
+that time a prince of Thagias, assuming the appearance of a handsome
+young man, walked a little distance in front of Buddha, singing to his
+praise several stanzas. "Behold the most excellent is advancing towards
+Radzagio with his one thousand disciples. In his soul he is full of
+meekness and amiability; he is exempt from all passions; his face is
+beautiful, and shines forth like the star Thigi; he has escaped out of
+the whirlpool of existences, and delivered himself from the miseries of
+transmigration. He is on his way to the city of Radzagio attended by a
+thousand Rahandas." (The same stanza is thrice repeated.) "He who has
+obtained the perfection of Ariahs, who has practised the ten great
+virtues, who has a universal knowledge, who knows and preaches the law
+of merits, who discovers at once the sublime attainments, the most
+perfect being, the most excellent, is entering into the city of Radzagio
+attended by a thousand Rahandas."
+
+The inhabitants of the city, seeing the beautiful appearance of that
+young man, and hearing all that he was singing aloud, said to each
+other, "Who is that young man whose countenance is so lovely, and whose
+mouth proclaims such wonderful things?" The Thagia, hearing what was
+said of him, replied, "O children of men! the most excellent Phra whom
+you see is gifted with an incomparable wisdom; all perfections are in
+him; he is free of all passions; no being can ever be compared to him;
+he is worthy to receive the homage and respect of men and Nats; his
+unwavering mind is ever fixed in truth; he announces a law extending to
+all things. As for me, I am but his humble servant."[4]
+
+Having reached the king's palace, Buddha was received with every
+demonstration of respect, and led to the place prepared for him.
+Pimpathara thought within himself of the thing which could prove
+acceptable to Phra, in order to offer it to him. He said within himself,
+"My garden, which is situated near the city, would doubtless be a very
+fit place for Buddha and his followers to live in. As it lies not far
+from the city, it would be a place of easy resort to all those who
+should feel inclined to visit Buddha and pay him their respects; it is,
+moreover, far enough off, so that the noise and cries of the people
+could not be heard therein. The place is peculiarly fitted for retreat
+and contemplation; it will assuredly prove agreeable to Buddha."
+Whereupon he rose up, and, holding in his hand a golden shell like a
+cup, he made to Phra a solemn offering of that garden which was called
+Weloowon.[5] Gaudama remained silent, in token of his acceptance of the
+gift. He preached the law and left the palace. At that time he called
+his disciples and said to them, "Beloved Rahans, I give you permission
+to receive offerings."
+
+In the country of Radzagio there was a heterodox Rahan named Thindzi,
+who had under him five hundred and fifty disciples. Thariputra and
+Maukalan were at that time practising virtue under the guidance of that
+master. Here is the way they became Rahans. When they were but laymen,
+under the names of Oopathi and Kaulita, on a certain day, surrounded by
+two hundred and twenty companions, they went to the top of a lofty
+mountain to enjoy the sight of countless multitudes of people sporting
+and playing in the surrounding flat country. While they were gazing over
+the crowds of human beings they said to each other, "In a hundred years
+hence all these living beings shall have fallen a prey to death."
+Whereupon they rose up and left the place, but their minds were deeply
+preoccupied with the idea of death. While the two friends were walking
+silently together, they began at last to communicate to each other the
+result of their reflections. "If there be," said they, "a principle of
+death, a universal tendency towards destruction, there must be, too, its
+opposite principle, that of not dying and escaping destruction." On that
+very instant they resolved to search ardently for the excellent law that
+teaches the way of not dying, and obtain the state of perfect fixity and
+immutability. In those parts there lived six heterodox teachers who were
+named Mekkali, Gau, Sala, Thindzi, Jani, and Ganti; among them Thindzi
+was the only one who, with his disciples, wore white clothes. They went
+to the place where lived the Rahan Thindzi, placed themselves under his
+direction, and put on the dress of Rahan. Within three days they
+acquired the science, wisdom, and knowledge of their teacher without
+having as yet reached the object of their eager pursuit. They said to
+Thindzi, "Teacher, is this all that you know? And have you no other
+science to teach us?" "I have indeed," replied the teacher, "taught you
+all the knowledge I possess." Finding nothing satisfactory in the
+answer, the two friends said, "Let us continue seeking for the law that
+has reality in itself; the first that shall have discovered it shall,
+without delay, communicate it to the other."
+
+On a certain morning one of Gaudama's disciples named Athadzi, having
+put on his religious habit, and carrying his patta on his left arm, went
+out to receive his rice. Everything about his person was noble and
+graceful; his countenance and behaviour were at once gentle and
+dignified, whether he walked or stopped, looked forward to the right or
+the left, or sat in a cross-legged position. The false Rahan Oopathi,
+who became afterwards Thariputra, perceiving the Rahan Athadzi with such
+a meek and dignified deportment, said to himself, "Such a Rahan is
+assuredly worthy to receive offerings: he has doubtless attained
+perfection. I will go to him and ask him, in case he has had a teacher,
+who is that distinguished instructor under whom he practises virtue; and
+in case of his being himself a teacher, what is the doctrine that he
+teaches. But it is not becoming to put to him any question whilst he is
+on his way to beg alms. I will follow at a distance." Athadzi, having
+collected alms, left the city and went to a small dzeat, where he sat
+down and ate his meal. Oopathi followed him thither. Having entered into
+the dzeat, he rendered to him the services that a disciple usually pays
+to his teacher. When the meal of Athadzi was over, he poured water over
+his hands, and with a heart overflowing with joy, he conversed with him
+for a while. He withdrew then to a becoming distance, and addressed him
+as follows: "Great Rahan, your exterior is full of meekness and
+benevolence; your countenance bespeaks the purity and innocence of your
+soul; if you be a disciple, pray under what teacher have you become a
+Rahan? Who is your guide in the way to perfection? and what is the
+doctrine he is preaching to you?" "Young Rahan," replied Athadzi, "have
+you not heard of the illustrious Buddha, the descendant of a long
+succession of great monarchs, who has entered the profession of Rahan? I
+have become Rahan under him; he is my teacher; to his doctrine I cling
+with all the energy of my soul." "What is the doctrine of that great
+master?" asked Oopathi. "I am but a novice in the profession," replied
+modestly Athadzi, "and am as yet imperfectly acquainted with the
+doctrine of my teacher. The little, however, I know, I will freely
+communicate to you." Oopathi entreated him to do so. Athadzi replied,
+"The law which I have learned at the feet of Buddha explains all that
+relates to matter, to the principles that act upon it, to passions, and
+to the mind; it makes man despise all that is material, conquer his
+passions, and regulate his mind." On hearing this doctrine, Oopathi felt
+the ties of passions gradually relaxing and giving way; his soul became,
+as it were, disentangled from the influence of the senses. He became
+enamoured with such a pure and perfect law, and obtained the condition
+of Thautapan. Convinced that he had at last found what he had hitherto
+searched after in vain, the law of Neibban, he went without delay to his
+friend, to make him share in the beneficial result of his fortunate
+discovery. Kaulita, perceiving his friend coming up to him with a
+rejoicing countenance, indicative of the happiness his soul was inwardly
+enjoying, asked him if he had found what he had hitherto vainly looked
+for. Oopathi related to him all the particulars of his conversation with
+the Rahan Athadzi. Whereupon Kaulita became instantly a Thautapan. Both
+resolved to leave their teacher Thindzi, and go immediately to place
+themselves under the guidance of Buddha. Three times they applied for
+permission to execute their design, and three times it was denied them.
+At last they departed, each with his two hundred and twenty companions.
+Thindzi, enraged at being left alone, died, vomiting blood from his
+mouth.
+
+When the two friends and their followers were drawing near to the place
+of Weloowon, Phra assembled all his disciples and said to them, "Behold
+these two friends coming up to me; they will become my two beloved
+disciples; their minds are acute and penetrating; they actually take
+delight in the law of Neibban; their thoughts are converging towards
+that great centre of truth; they come to me, and they will become my two
+most excellent disciples." While he was speaking, the two friends
+crossed the threshold of the monastery, and prostrated themselves at the
+feet of Buddha, humbly craving the favour of being admitted among his
+disciples to practise virtue under his immediate direction. On this
+occasion Phra uttered the following words: "O Bickus, come to me; I
+preach the most excellent law: apply yourselves to the practice of the
+most perfect works, which will put an end to all miseries." A suit of
+dress and a patta were handed to each of the two friends, that were
+henceforth to be called Thariputra and Maukalan, and they became members
+of the assembly. Having put on the new dress, they appeared to the eyes
+of all with the decent and dignified deportment of Rahans that had sixty
+years of profession. Their followers became Bickus of the second order.
+Seven days after, Maukalan became a Rahanda; but it took fifteen days
+for Thariputra to obtain the same favour. The two new converts were
+elevated to the dignity of disciples of the right and of the left; that
+is to say, they obtained precedence over all others.
+
+The distinction thus granted to Thariputra and Maukalan excited a
+feeling of jealousy among the disciples of Buddha. In their
+conversations they complained to each other of the preference given to
+those who had just been admitted among the members of assembly. They
+went so far as to say that Buddha had acted in this case under the
+influence of human considerations. These remarks were brought to the
+notice of Buddha, who assembled his disciples, and said to them,
+"Beloved Bickus, my conduct in this instance has not been guided by
+unworthy motives; I have acted as I ought to have done. In the days of
+the Phra Anaumadathi, the two friends were leading the life of ascetics.
+They paid the greatest respect and veneration to the then existing
+Buddha, and entreated him, by repeated supplications, to hold out to
+them the solemn promise that they would become the disciples of the
+right and of the left of some future Buddha. Anaumadathi replied to them
+that the object of their wishes should be granted unto them when the
+Buddha Gaudama would appear in the world. This is, beloved Bickus, the
+reason that has influenced me in elevating to the first rank the two new
+converts." The answer completely satisfied the disciples, and
+effectually silenced all murmurs. Further particulars regarding the
+promise that these two illustrious friends received in the time of the
+Buddha Anaumadathi may be read, with circumstantial details, in the book
+called Apadan-tera.
+
+The inhabitants of the Magatha country, seeing that so many persons,
+chiefly belonging to the first families, were embracing the profession
+of Rahans, said amongst themselves, "Behold how the Rahan Gaudama, by
+his preachings, causes the depopulation of the country, and forces
+countless wives to the unwished-for state of widowhood. A thousand
+Rathees have embraced the profession of Rahans; all the disciples of
+Thindzi have followed their example; many others will soon tread in
+their footsteps. What will become of our country?" With these and other
+expressions, they gave vent to their hatred of the Rahans, and
+endeavoured to pour over them all kinds of ridicule and abuse. They
+concluded by saying, "The great Rahan has come to the city of Radzagio,
+which is like a cow-pen, surrounded by five hills;[6] he has now with
+him the disciples of Thindzi; who will be the next to go to him?" The
+Rahans, hearing all that was said against them, went to Buddha and
+related to him all that they had heard. To console them, Buddha said,
+"Beloved Bickus, the abuses, sarcasms, and ridicule levelled at you
+shall not last long; seven days hence all shall be over. Here is the
+reply you will make to the revilers: Like all his predecessors, Buddha
+is striving to preach a most perfect law; by the means of the truths
+which he proclaims for the benefit of all, he brings men over to
+himself. What shall it avail any man to feel envious at the success he
+obtains by so legitimate a means?" The same torrent of ridicule having
+been poured on the Rahans, when they went out, they followed the advice
+of their great teacher, replied in the manner they had been taught to
+do, and the storm was soon over. The people understood that the great
+Rahan was preaching a perfect law, and that he never resorted but to
+fair means to attract disciples round his person. Here ends the
+narrative of the conversion and vocation of Thariputra and Maukalan.
+
+
+FOOTNOTES
+
+    [1] The philosophical discourse of Buddha on the mountain may be
+    considered as the summary of his theory of morals. It is
+    confessedly very obscure and much above the ordinary level of
+    the human understanding. The hearers whom he addressed were
+    persons already trained up to his teaching, and therefore
+    prepared for understanding such doctrines. Had he spoken in that
+    abstruse style to common people, it is certain he would have
+    missed his aim and exposed himself to the chance of not being
+    understood. But he addressed a select audience, whose minds were
+    fully capable of comprehending his most elevated doctrines. He
+    calls his disciples Bickus, or mendicants, to remind them of the
+    state of voluntary poverty they had embraced when they became
+    his followers, and to impress their minds with contempt for the
+    riches and pleasures of this world.
+
+    He lays it down as a great and general principle that all that
+    exists resembles a flame that dazzles the eyes by its brilliancy
+    and torments by its burning effects. Here appears the favourite
+    notion of Buddhism that there is nothing substantial and real in
+    this world, and that the continual changes and vicissitudes we
+    are exposed to are the cause of painful sensations. Buddha
+    reviews the six senses (the heart, according to his theory, is
+    the seat of a sixth sense) in succession, and as they are the
+    channels through which affections are produced on the soul, he
+    compares to a burning flame the organs of the senses, the
+    various objects of the action of the senses, the results painful
+    or agreeable produced by them. Hence he fulminates a general and
+    sweeping condemnation against all that exists out of man. The
+    senses, being the means through which matter influences the
+    soul, share in the universal doom. Buddha sets forth the causes
+    productive of that burning flame. They are--first, the three
+    great and general principles of demerits, viz., concupiscence,
+    anger, and ignorance. In the book of Ethics these three
+    principles are explained at great length; they are represented
+    as the springs from which flow all other passions. In a
+    lengthened digression the author aims at simplifying the
+    question, and endeavours to show, by a logical process, that
+    ignorance is the head source from which concupiscence and
+    passion take their rise. It is, therefore, according to
+    Buddhists, into the dark recess of ignorance that metaphysicians
+    must penetrate in order to discover the first cause of all moral
+    disorders. Every being has his mind more or less encompassed by
+    a thick mist that prevents him from seeing truth. He mistakes
+    good for evil, right for wrong; he erroneously clings to
+    material objects that have no reality, no substance, no
+    consistence; his passions are kept alive by his love or hatred
+    of vain illusions. The flame is, moreover, fed by birth, old
+    age, death, afflictions, &c., which are as many _foci_ wherefrom
+    radiate out on all surrounding objects fires which keep up the
+    general conflagration. But they play only a secondary action,
+    dependent on the three great causes of all evils just alluded
+    to. What causes birth, old age, and death? inquires the
+    Buddhist. The law of merits and demerits is the immediate answer
+    to the question; it might be added thereto, the necessity of
+    acquiring merits and gravitating towards perfection. A man is
+    born to innumerable succeeding existences by virtue of his
+    imperfections, and that he might acquire fresh merits by the
+    practice of virtue. By birth, a being is ushered into a new
+    existence or into a new state, where the burning flame which is
+    supposed to spread over all that exists exercises its teasing
+    and tormenting influence over him. Old age and death are two
+    periods when a radical change operates upon a being, and places
+    him in a different situation where he experiences the baneful
+    effects of the conflagration. "Blessed are they," says Buddha,
+    "who understand this; they are full of wisdom; they become
+    displeased with all passions and with all the things they act
+    upon. The causes of existences being done away with, they have
+    reached the terminus of all possible existences; one step more
+    and they find themselves placed beyond the influence of the
+    power of attraction that retains forcibly all beings in the
+    vortex of existences, and brings them towards the centre of
+    perfection; they are in fact entering into the state of
+    Neibban."
+
+    [2] From the purport of Kathaba's reply to Buddha's question, it
+    may be inferred with certainty that the Rathees were in the
+    habit of making sacrifices or burnt-offerings. These sacrifices
+    again were distinguished into two classes; the one, including
+    the small or daily ones, and the other, the great
+    burnt-offerings, made on solemn occasions. That these sacrifices
+    were not performed by the killing and immolating of animals,
+    there can be no doubt, as such an act would have been contrary
+    to the tender regard they always had for the life of animals.
+    The institutes of Menu come to our help to elucidate this point.
+    The Brahmin is enjoined, according to that compilation of laws,
+    to make burnt-offerings of clarified butter and other articles
+    to the manes of his ancestors. Agreeably to this regulation,
+    Kathaba performed those rites, which, in the opinion of Buddha,
+    were perfectly useless, since they could not be the means of
+    elevating the performer to the knowledge and perfection
+    requisite for obtaining what he always calls _per excellence_
+    the deliverance.
+
+    Kathaba is rather obscure in his answer. It seems that he
+    intended to acknowledge that, notwithstanding the sacrifices and
+    burnt-offerings he had made, and upon the value of which he had
+    laid much stress, concupiscence and other vicious propensities
+    were still deeply rooted in him; that, through the channel of
+    his senses, exterior objects continued to make impressions on
+    his soul. He had, therefore, become disgusted with practices
+    which could not free him from the action and influence of
+    passions and matter.
+
+    In the opinion of Buddha, the observance of exterior religious
+    rites can never elevate man to the sublime knowledge of pure
+    truth, which alone does confer real perfection to him who has
+    become a true sage, and is deemed worthy of obtaining the
+    deliverance. A serious application of the mind to the meditation
+    of the law and the nature of beings, is the only way leading to
+    the acquirement of true wisdom. As long as Kathaba was contented
+    with material acts of worship, and his mind's attention was
+    engrossed with those vain ceremonials, he had not as yet entered
+    in the way of perfection. He had hitherto missed the true path;
+    he had wandered in the broad road of error, encompassed by
+    mental darkness, and deceived by perpetual illusions. His
+    extensive knowledge had served but to lead him in the wrong
+    direction. He wanted the guidance of Buddha to enable him to
+    retrace his steps and find the right way. He had to become
+    sensible of the truth of the great fundamental maxims of all
+    real wisdom, viz., that in this world all is subjected to change
+    and to pain; and that all beings are mere illusions, destitute
+    of all reality.
+
+    [3] To complete what has already been stated respecting the
+    Ariahs or venerables in a foregoing note, the following is
+    added. The reader must bear in mind that the Ariahs are divided
+    into four classes, named--Thautapan, Thakadagam, Anagam, and
+    Arahats, and according to the particular position occupied by
+    the beings of those states, each class is subdivided into two:
+    Thus, for instance, Thautapatti Megata means he who has entered
+    and is walking, as it were, in the way of the perfection of
+    Thautapan; and Thautapatti-pho indicates those who enjoy the
+    merits and blessings of the state of Thautapan; and so with the
+    three superior stages of perfection. To obtain the state of
+    Thautapan, a man must have left the direction followed up by all
+    creatures and entered into the direction or way that leads to
+    deliverance. He will have yet to go through 80,000 kaps or
+    durations of worlds, and must be born seven times more in the
+    state of man and Nat before he be a perfected being, ripe for
+    the state of Neibban. Those who have reached the state of
+    Thakadagam shall have to pass through 60,000 kaps, and be born
+    once in the state of Nat and once in the state of man, before
+    they be perfected. Those who have obtained the third step of
+    Anagam have to travel through 40,000 kaps, and are no more to
+    undergo the process of birth at the end of that period they are
+    perfected. The fourth stage of perfection, that of Arahat, is
+    the highest a being can ever obtain. The fortunate Arahat is
+    gifted with supernatural powers. At the end of 20,000 kaps he is
+    perfected, and reaches the state of deliverance. Those four
+    states are often called the four great roads leading to
+    deliverance or to Neibban. It may be asked whether the state of
+    Thautapan is the first step reached by every one that adheres to
+    Buddha's doctrines or whether it is the one that requires a
+    certain progress in the way of believing and practising? It
+    seems, from the narrative of the conversion of King Pimpathara
+    and his followers, that the state of Thautapan is the reward of
+    those who have shown a more than common proficiency and fervour
+    in adhering to Buddha and his doctrines, but not the first step
+    to enter into the assembly of the faithful and become a member
+    thereof. One may be a simple hearer, or Upathaka, believing in
+    the three precious things, without attaining that of Thautapan.
+    On this occasion, the king and 100,000 of his warriors and
+    noblemen became Thautapans, whereas the remaining 10,000 became
+    believers and members of the assembly without reaching any
+    further. The first entered into the stream or current leading to
+    perfection. The latter were fervent believers, observed the five
+    precepts, but in no way aspired to the attainment of the
+    doctrines of a higher order.
+
+    [4] Is not that young man doing the duty of forerunner of Buddha
+    on the occasion of his solemn entry into the city of Radzagio?
+
+    The narrative of the donation of the grove or garden of Weloowon
+    by King Pimpathara to Buddha, discloses the manner in which
+    Buddhistic monks have become holders, not as individuals, but as
+    members of society, of landed properties. Buddha and his
+    disciples at first had no place as a body or a society to live
+    in; hitherto he had taken up his quarters in any place where
+    people were willing to receive him. He must have often been put
+    to great inconvenience, particularly after the accession of new
+    disciples, who daily crowded about him. The pious king felt the
+    disadvantage the society was labouring under: he resolved to
+    give them a place where the assembly might live and remain. The
+    donation was as solemn as possible. It transferred to Buddha the
+    property of the garden, without any condition, for ever. The
+    donation, on the other hand, was fully accepted. This is, I
+    believe, the first instance of an act of this description. The
+    grove and monastery of Weloowon is much celebrated in Buddha's
+    life.
+
+    In Burmese towns a particular spot is allowed for the building
+    of houses or monasteries for Buddhistic recluses or monks. It is
+    somewhat isolated from all other buildings, and forms, as it
+    were, the quarter of the yellow-dressed personages. Here is a
+    general description of one of these buildings. They are of an
+    oblong-square shape, raised about eight or ten feet above the
+    ground, and supported on wooden posts, and sometimes, though
+    seldom, on brick pillars. The frame of the edifice is of wood,
+    and planks form the wall. Above the first roof rises a second
+    one of smaller dimensions, and a third one, yet smaller than the
+    second. This style of roofing a building is allowed only for
+    pagodas, Talapoins' houses, and royal palaces. The place between
+    the soil and the floor is left open and never converted to any
+    use. A flight of steps, made of wood or bricks, leads to the
+    entrance of the edifice, the interior whereof is generally
+    divided as follows:--One vast hall designed for the reception of
+    visitors, and used also as a schoolroom for the boys who go to
+    learn the rudiments of reading, writing, and sometimes
+    ciphering. Except on grand occasions, the Talapoins generally
+    stay in that hall, doing away with their time in the best way
+    they can, occasionally reading books, counting their beads,
+    chewing betel, and very often sleeping. At the extremity of the
+    hall there is a place raised one or two steps above the level. A
+    portion of that place is left vacant, and reserved for the
+    sittings of the Talapoins, when they receive visitors; the other
+    portion, which extends to the wall, is occupied by idols or
+    representations of Buddha, raised on pedestals, and sometimes
+    placed on shelves, with the few implements required for exterior
+    worship. There, too, are to be seen a few trunks ornamented with
+    sculptures and gildings, and containing books belonging to the
+    monastery. The hall and the place as far as the walls occupy
+    just one-half of the oblong-square. The other half, parallel to
+    the first, is occupied by rooms intended for the storing of
+    alms, and as dormitories for the inmates of the house. In some,
+    monasteries the ceiling is painted and partly gilt. The
+    cook-room, when there is one, is connected with the extremity of
+    the square opposite to the one occupied by the idols. It is
+    generally on the same level with the floor of the building.
+    Government has nothing to do with the erection, repairs, and
+    maintenance of these edifices. They are erected and kept up by
+    private individuals, who deem it very meritorious to build such
+    places. Those whose piety actuates and prompts them to undertake
+    such an expensive work assume the title of Kiaong Taga, which
+    means supporter of a pagoda or Talapoins' residence. They are
+    proud of such distinction, cause themselves to be called by that
+    title, and always make it to follow their names in signing any
+    paper or document.
+
+    The above descriptive sketch of a monastery is rather
+    incomplete, if applied to those found in the large places of
+    Burmah proper, and particularly in the capital. Some of them are
+    laid out on a scale of vastness and magnificence difficult to
+    realise by those who have not examined them. A large open
+    gallery runs all round the building; a second one of a
+    rectangular shape, but protected by the roof, forms, as it were,
+    on the four sides the _vestibulum_ to the central portion of the
+    edifice. It is the place where the Phongies spend the greater
+    part of their time, either in talking with the numerous idlers
+    that visit them, or in teaching children. Large shutters
+    separate this from the open verandah; they may be thrown all
+    open by pushing forward the lower part, the upper one remaining
+    fixed by hinges, and so may be opened to the height required to
+    protect the inmates from the rain and the sun. The central hall,
+    by far the finest and loftiest of the building, is reserved for
+    the idols and all the implements of worship, and the boxes
+    containing the books of the monastery, commonly put together in
+    a very disordered way. The ceiling is gilt and adorned, often
+    with taste and elegance. A partition divides the hall into two
+    equal parts. The one towards the east is for some huge statue of
+    Gaudama, and smaller ones with many articles of worship. The
+    other, facing the south, is used for several purposes; sometimes
+    as dormitories for the Talapoins. The posts supporting the
+    interior part are six or eight in number, and offer the finest
+    specimens of teak timber I have ever seen, some being fully
+    sixty and seventy feet high. In some of these monasteries the
+    best parts of the interior are gilt, and sometimes the exterior
+    sides; the ornaments of the extremities of the roof and the
+    space between the roofs are covered with gold leaves. In those
+    two places too are displayed carvings, which reflect great
+    credit on the skill of native workmen, and elicit the admiration
+    of foreigners. One of these monasteries called the
+    kioung-dau-gye, near the place where the Arracan idol is, and
+    another close to the place where the supreme head of Talapoins
+    is living, are the finest and largest specimens of monasteries
+    the writer has ever seen in Burmah.
+
+    [5] On the occasion of the presentation to Buddha of the
+    Weloowon monastery, and of the lands attached to it, by King
+    Pimpathara, there was observed a curious ceremony, often alluded
+    to in Buddhist writings. He held in his hands a golden pitcher
+    full of water, which he kept pouring down on the ground, whilst
+    he pronounced the formula of donation. This is a ceremony of
+    Indian origin, which, with many others, has been imported into
+    these parts along with the religious doctrines. It is intended
+    to be an exterior sign of, or testimony to, the offering that is
+    made on the occasion. When it is performed, the parties
+    pronounce a certain formula, calling the Nats, guardians of the
+    place, to witness the act of donation, and, in particular, the
+    Nat that is supposed to rule over the earth; and at the same
+    time the offerer, not satisfied with receiving for his own
+    benefit the merits of his pious liberality, expresses the
+    earnest desire that all men, or rather all beings, should share
+    with him in the blessings he expects to reap from his good deed.
+    The generous and liberal disposition of the donor, it may be
+    observed, exhibits the truly pleasing display of an amount of
+    charity and brotherly love scarcely to be expected from the
+    followers of an erroneous creed. The ceremony, therefore, has a
+    twofold object, conferring unreserved and absolute efficiency on
+    the act of donation, and dividing or apportioning the merits of
+    the good work among all beings.
+
+    In perusing attentively the contents of this legend, the reader
+    will easily follow the gradual development of the Buddhist
+    religious system, and, in particular, the establishment of most
+    of the disciplinary regulations in full force in our own days in
+    most of the countries where that form of religion has obtained a
+    long standing and a predominating footing. At first the
+    religious that constituted the body of the followers of Buddha
+    were few, and could easily, in the company of their eminent
+    teacher, procure, in accordance with the vow of strict poverty
+    they had made, shelter, food, and raiment. There was no need for
+    them to accept, in the shape of donation, anything beyond what
+    was absolutely necessary for the wants of the day. We may
+    conjecture that their leader watched with a jealous care over
+    his religious on this point, to establish them in the spirit of
+    poverty and of a thorough contempt for the things of this world.
+    But the society or fraternity growing numerous, the dependence
+    on the daily offerings appeared not to meet in sufficient manner
+    the real necessities it felt, particularly as regards shelter.
+    This want was quickly perceived and keenly felt by the pious
+    King Pimpathara, who came to the resolution of presenting Buddha
+    and his followers with a proper place to withdraw to at all
+    times, but particularly during the wet season, when the pouring
+    of the annual rains puts a check of four months to the religious
+    peregrinations of the preachers. The same motives that induced
+    Buddha to accept the proffered royal gift influenced him
+    likewise to grant to his religious the dangerous, it is true,
+    but the absolutely necessary permission of receiving offerings
+    of houses and lands. From that time, the religious communities
+    have made use of the privilege granted to them in all the places
+    where they have been established. In Burmah this favour has not
+    been abused, and the religious body, though never standing in
+    want of anything required for the daily use, cannot be said to
+    be wealthy. Having not to cast in the scales of the political
+    balance the weight of riches, and the preponderance essentially
+    attending the possession of them, their influence in the
+    political affairs is not, at least exteriorly, felt.
+
+    [6] In his Archaeological Survey Report, General Cunningham has
+    supplied us with an accurate description of the position and
+    ruins of the celebrated city of Radzagio. His own measurements
+    of the old ramparts, that are still visible, agree to a
+    surprising degree with those of the two Chinese pilgrims,
+    Fa-Hian and Hwen-Tsan, who visited the same spot in the fourth
+    and sixth century of our era. The city was situated in a valley,
+    surrounded by five hills, which are named Gigakuta, Isigli,
+    Wibhara, Wipula, and Pandawa. It was five miles in
+    circumference. This is meant for the circuit of the inner wall.
+    The exterior one was nearly nine miles. On the southern face of
+    the Wibhara mountain is the famous cave at the entrance of which
+    was held the first Buddhist council, not long after the
+    cremation of Buddha's remains. There is no doubt that the
+    heights were, in the palmy days of Buddhism, covered with
+    Buddhistic monuments. As the place was subsequently occupied by
+    Brahmins and Mussulmans, the Dzedis and monasteries have been
+    mercilessly pulled down to furnish materials for musjids, tombs,
+    and temples. The eminences are now covered with Mussulman tombs,
+    which occupy the places formerly adorned with pagodas. Springs
+    of hot water were numerous in the vicinity of the city. The
+    writer has only met once in Buddhistic compositions an allusion
+    to that natural phenomenon so beneficial to people living in hot
+    climates. The modern Rajghir, both by name and situation, brings
+    to our recollection the celebrated capital of Magatha, so famous
+    in Buddhistic annals. As the extent of Radzagio has been so
+    accurately determined by ancient and modern visitors, one can
+    well afford to laugh at the immensely exaggerated number of
+    houses that are supposed by certain Burmese writers to have
+    composed the city.
+
+
+
+
+CHAPTER VIII.
+
+    _Thoodaudana, desirous to see his son, sends messengers to him
+    -- They become converts -- Kaludari, a last messenger, prevails
+    on Buddha to go to Kapilawot -- His reception -- Conversion of
+    the king and of Yathaudara -- Nanda and Raoula put on the
+    religious habit -- Conversion of Ananda and of several of his
+    relatives -- Temptation of Ananda -- Conversion of Eggidatta --
+    Story of Tsampooka._
+
+
+Whilst the most excellent Phra remained in the Weloowon monastery,
+enjoying himself in the midst of his disciples and the crowds of hearers
+that daily resorted thither to listen to his preachings, his father
+Thoodaudana[1] who had ever been anxiously and sedulously gathering
+every possible information respecting his son, from the time he withdrew
+into solitude, and performed during six years the hardest works of
+bodily mortification, was then informed that his son had already begun
+to preach the most perfect law, and was actually staying in the city of
+Radzagio. He felt then an irresistible desire to see him once more
+before his death. He therefore ordered a nobleman of his court into his
+presence, and said to him: "Nobleman, take with you a retinue of a
+thousand followers, and go forthwith to the city of Radzagio. Tell my
+son that I am now much advanced in years, that I long to see him once
+more before I die; desire him, therefore, to come over with you to the
+country of Kapilawot." The nobleman, having received the royal message,
+took leave from the king, and attended by a thousand followers, set out
+for Radzagio. When he drew near to the Weloowon monastery, he found it
+crowded with an innumerable multitude of people, listening with a
+respectful attention to Buddha's instructions. Unwilling to disturb the
+audience, the nobleman delayed for a while the delivery of his royal
+master's message. Halting at the verge of the crowd, he, with his
+followers, eagerly lent the utmost attention to all that Buddha was
+saying. They at once obtained the state of Arahat, and applied for
+admission into the order of Rahans. The favour was granted. To obtain
+pattas and tsiwarans for so great a number of applicants, Buddha
+stretched his right arm, when there appeared at once the pattas and
+dresses required. The new converts put on the dress of their order, when
+they all appeared with the dignified countenance and meek deportment of
+Rahans who had had sixty years of profession. Having arrived at the
+exalted state of Ariahs, they became indifferent and unconcerned about
+all the things of this material world, and the king's mandate was
+entirely lost sight of.
+
+The sovereign of Kapilawot, seeing that his nobleman did not return
+from the country of Magatha,[2] and that no news was heard of him,
+despatched a second messenger with an equal number of followers on the
+same errand. They all were taken up with Buddha's preachings and became
+Rahandas. The same thing happened to seven messengers successively sent
+to Radzagio for the same purpose. They, with their respective retinues,
+became converts of the first class.
+
+Disappointed at seeing that none of the messengers had returned to bring
+him any news regarding his son, King Thoodaudana exclaimed: "Is there no
+one in my palace that bears any affection unto me? Shall I not be able
+to get a person who could procure for me some information respecting my
+son?" He looked among his courtiers and selected one, named Kaludari, as
+the fittest person for such a difficult errand. Kaludari had been born
+on the same day as Buddha: with him he had spent the age of his infancy,
+and lived on terms of the most sincere friendship. The king said to him:
+"Noble Kaludari, you know how earnestly I long to see my son. Nine
+messengers have already been sent to the city of Radzagio to invite my
+son to come over to me, and none of them has as yet come back to me, to
+bring information respecting the object of my tenderest affections. I am
+old now, and the end of my existence is quite uncertain; could you not
+undertake to bring my son over to me? Whether you become Rahan or not,
+let me have the happiness of contemplating once more my beloved son ere
+I leave this world." The nobleman promised to the king to comply with
+his royal order. Attended by a retinue of a thousand followers, he set
+out for the city of Radzagio. Having reached the Weloowon monastery, he
+listened to Buddha's preachings, and, like the former messengers, he
+became at once a Rahanda with all his followers.
+
+Gaudama, having obtained the Buddhaship, spent the first season (Lent)
+in the solitude of Migadawon. Thence he proceeded to the solitude of
+Ooroowela, where he remained three months, until he had completed the
+work of converting the three Kathabas. It was on the full moon of Piatho
+(January) that he entered into the city of Radzagio, accompanied by his
+thousand disciples. He had just stayed two months in that place, so that
+there were five months since he had left the country of Baranathee.
+
+Seven days after Kaludari's arrival, the cold season being nearly over,
+the new convert addressed Buddha as follows: "Illustrious Phra, the cold
+season is over, and the warm season has just begun; this is now the
+proper time to travel through the country; nature wears a green aspect;
+the trees of the forests are in full blossom; the roads are lined to
+right and left with trees loaded with fragrant blossoms and delicious
+fruits; the peacock proudly expands its magnificent tail; birds of every
+description fill the air with their ravishing and melodious singing. At
+this season heat and cold are equally temperate, and nature is
+scattering profusely its choicest gifts." By such and similar
+allurements Kaludari endeavoured to dispose Buddha to undertake a
+journey to Kapilawot. Gaudama hearing all these words said: "What means
+this? To what purpose are uttered so many fine expressions?" Kaludari
+replied: "Your father, O blessed Buddha, is advanced in years; he has
+sent me to invite you to come over to Kapilawot, that he might see you
+before his death. He and your royal parents will be rejoiced at hearing
+your most excellent law." "Well," said Buddha, "go and tell the Rahans
+to hold themselves ready for the journey." It was arranged that ten
+thousand Rahandas from Magatha and ten thousand from Kapilawot would
+accompany the illustrious traveller. The distance between the two
+countries is sixty youdzanas.[3] Sixty days were to be employed in going
+over that distance, so they were to travel at the rate of but one
+youdzana a day.
+
+Kaludari was anxious to go and inform the king of the happy issue of his
+negotiation. He flew through the air, and in a short time reached the
+palace of the lord of Kapilawot. The king, seeing him, was exceedingly
+glad; he desired the illustrious Rahan to sit in a becoming place, and
+gave orders that his patta should be filled with the choicest dishes
+from the royal table. Meanwhile Kaludari related to the king all the
+circumstances attending his journey. When he had spoken, Thoodaudana
+desired him to take his meal. Kaludari begged to be excused, saying that
+he would go and take his meal in the presence of Buddha. "Where is he
+now?" replied the king. "Mighty lord," answered Kaludari, "Buddha,
+accompanied by twenty thousand Rahandas, is on his way to this country,
+to pay a visit to his royal father; on this very day he has left the
+city of Radzagio." Thoodaudana was exceedingly pleased; he said again to
+Kaludari, "Eat your meal here, and please to take another meal to my
+son; I wish to supply him daily with food during his journey." Kaludari
+acceded to the king's request. When his meal was over, they cleansed his
+patta with the most exquisite perfumes, and afterwards filled it with
+the best and choicest eatables. The patta was then respectfully handed
+to the aërial messenger, who, in the presence of a large crowd of
+people, rose in the air with the patta under his arm, and in an instant
+arrived in presence of Gaudama, to whom he offered the vessel containing
+the delicious food from his father's table. Buddha received the food
+with pleasure, and ate it. The same thing was daily performed during all
+the time the journey lasted. Kaludari went every day to the palace
+through the air, ate his meal there, and brought that of his
+distinguished instructor, who during all the way partook of no other
+food but that which was brought over to him from his father's palace.
+Every day Kaludari carried news of the progress of Buddha's journey. By
+this means he increased in the heart of all an ardent desire of seeing
+him, and disposed every one to wait on the great Gaudama with favourable
+and good dispositions. The services rendered on this occasion by
+Kaludari were much valued by Buddha himself, who said: "Kaludari is
+disposing the people to welcome our arrival; he is therefore one of the
+most excellent among my disciples."
+
+The princes and all the members of the royal family, having heard of
+Gaudama's arrival, consulted among themselves as to the best means of
+paying due respect to the noble and illustrious visitor. They selected
+the grove of Nigraudatha[4] as the fittest place to receive him with his
+disciples. The place was properly cleared and made ready for the
+long-expected company. The inhabitants of the country, attended with
+their richest dress, carrying flowers and perfumes, went out to meet
+Buddha.[5] Children of both sexes opened the procession; they were
+followed by the children of the noblest families; next came all the
+persons belonging to the royal family. All went to the grove of
+Nigraudatha, where Buddha had just arrived with the twenty thousand
+Rahans that accompanied him.
+
+The princes, secretly influenced by pride, thus thought within
+themselves: This Prince Theiddat is younger than we all; he is but our
+nephew, let the young people prostrate themselves before him; as to
+ourselves, let us remain sitting down behind them. This was quickly
+perceived by Buddha, who said to himself: My relatives refuse to
+prostrate themselves before me; I will now even compel them to do so.
+Whereupon he entered into ecstasy, rose in the air, and standing over
+the heads of his relatives, as a person shaking dust over them, he
+exhibited to their astonished regards, on a white mango-tree, wonders of
+fire and water. Thoodaudana, surprised at such a wonderful display of
+supernatural power, exclaimed: "Illustrious Buddha, on the day you were
+born they brought you to the presence of the Rathee Kaladewela, to do
+homage to him; on that occasion, having seen you placing your two feet
+on the Rathee's forehead, I prostrated myself before you for the first
+time. On the day of the ploughing solemn rejoicings, you were placed
+under the shade of the tree Tsampoothapye. The sun by its daily motion
+had caused the shadows of all surrounding trees to change their
+direction; that of the tree under which you were placed alone remaining
+unmoved. I prostrated myself a second time before you; and now, at the
+sight of this new wonder, I again bow down to you." The example of the
+king was instantly imitated by all the princes, who humbly bowed down to
+Buddha. Satisfied with having humbled his proud relatives, Buddha came
+down and sat in the place prepared for him. He then caused a shower of
+red rain to pour down over the assembled multitudes. It had the virtue
+to wet those who liked it, and not to wet those who disliked it. "This
+is not," said Buddha, "the only time when such a wonder has happened;
+the same thing took place once during one of my former existences, when
+I was Prince Wethandra." He went on, relating the most interesting
+circumstances of that former state of existence. The whole assembly now
+delighted at hearing his preachings and witnessing the display of his
+power. They all withdrew when the preaching was over, and retired to
+their respective places, without, however, inviting Buddha to come and
+take his meals in their houses.
+
+On the following morning, Buddha set out with his twenty thousand
+followers to get his meal. When he had arrived at the gate of the city,
+he stood for a while, deliberating within himself whether he would go to
+the palace to receive his meal, or go from street to street to beg for
+it. He paused for a while, reflecting on the course of conduct that had
+been followed by all the former Buddhas. Having known that they all,
+without exception, had been in the habit of going out from house to
+house in quest of their food, he resolved at once to follow their
+example. Whereupon he entered the city and began to perambulate the
+streets in search of his food. The citizens, from the various stories of
+their houses, were looking out with amazement at such an unusual sight.
+"How is this?" said they; "we see Prince Raoula and his mother
+Yathaudara going out attired in the richest dresses, sitting in the most
+elegant conveyance, and now Prince Theiddat[6] is appearing in the
+streets with his hair and beard shaved, and his body covered with a
+yellow dress befitting a mendicant. Such a thing is unbecoming indeed."
+Whilst they were holding this language, on a sudden, rays of the purest
+light shot forth from the body of Buddha, and illuminated all the
+objects around his person. At this unexpected sight, they all joined in
+praising and extolling the virtue and glory of Buddha.
+
+King Thoodaudana was soon informed that his son was perambulating the
+streets of the city in the dress of a mendicant. Startled at such a
+news, he rose, and seizing the extremity of his outer garment, ran to
+the encounter of his son. As soon as he saw him he exclaimed:
+"Illustrious Buddha, why do you expose us to such a shame? Is it
+necessary to go from door to door to beg your food? Could not a better
+and more decent mode be resorted to for supplying your wants?" "My noble
+father," said Buddha, "it is meet and convenient that all Rahans should
+go out and beg their food." "But," replied the monarch, "are we not the
+descendants of the illustrious Prince Thamadat? There is not a single
+person in our illustrious race that has ever acted in such an indecorous
+manner." Buddha retorted, "My noble father,[7] the descent from the
+glorious princes Thamadat is something that belongs both to you and your
+royal family: the lineage of a Buddha is quite different from that of
+kings and princes; it bears no resemblance to it. Their ways and manners
+must essentially differ from those of princes. All former Buddhas have
+always been in the habit of thus going out in search of their food."
+Then stopping his course and standing in the street, he uttered the
+following stanzas, "My noble father, it is not proper that I should ever
+neglect the duty of receiving alms; it is an action good in itself,
+tallying with truth, deserving of great merits, and productive of
+happiness in this and future existences." When he had spoken, his father
+obtained the state of Thautapan. He went to the palace with his father,
+saying, "Those who go to beg food according to the injunction and
+prescription of the law, are doing well, and prepare themselves for a
+state of happiness both for the present and future: those who do go
+begging, but without any regard to the ordinances of the law, ought to
+refrain from doing so." He was speaking in that way when he entered the
+palace. His aunt Gaudamee became a Thautapan. His father, after this
+second preaching, reached the state Thagadagan.
+
+Thoodaudana invited Phra and his followers to ascend to the upper part
+of the palace and partake of the meal prepared for them. When the meal
+was over, all the ladies of the palace came to pay their respects to
+Buddha. Some of them urged the Princess Yathaudara to do the same. But
+she refused to comply with their request, in the hope that a greater
+deference would be shown to her, and Buddha would come and visit her in
+her apartments. Perceiving her studied inattendance, Phra said to his
+father, "My noble father, I will go and visit the princess, and will,
+without saying a single word, make her pay obedience to, and prostrate
+herself before me." King Thoodaudana took up the patta, and accompanied
+his son to the princess's apartments, together with his two disciples,
+Thariputra and Maukalan. Buddha had scarcely been seated on the place
+destined to him, when Yathaudara threw herself at Buddha's feet, and
+placing her two hands on both ankles, touched repeatedly the upper part
+with her forehead. Meanwhile Thoodaudana mentioned to his son the
+respectful and affectionate regard she had ever entertained for his
+person. "Since she heard," added the king, "that you had put on the
+yellow robe, she would wear only clothes of that colour; when she knew
+that you took but one meal a day, that you slept on a small and low
+couch, and gave up, without regret, the use of perfumes, she instantly
+followed your example, ate but one meal a day, slept on a low couch, and
+gave up without grief the use of essences." "Illustrious monarch,"
+replied Buddha, "I do not wonder at the practices of late observed by
+the Princess Yathaudara; in former times, when her merits were as yet
+only few and imperfect, she was living at the foot of a certain
+mountain, and knew, even then, how to behave with becomingness, and
+attend with a strict regard to all religious duties."
+
+This very day, that is to say, the second day after the full moon of
+Katson, was fixed as the time for the taking place of five grand
+ceremonies. Nanda,[8] the younger brother of Buddha, was to have his
+head washed, to put on the thingkiit, or royal head ornament, to be
+raised to the dignity of crown prince, to be put in possession of his
+own palace, and to be married. When Phra was leaving the palace, he bade
+the young prince take his patta and follow him. Nanda instantly complied
+with the request, and departed. He was just leaving the palace, when the
+young lady he was to marry heard the sound of the steps and of the voice
+of her lover. She was then busily engaged in combing her beautiful and
+shining black hair. With the left hand drawing aside her hair, and with
+the right leaning on the window-frame, she, with a sweet yet tremulous
+voice, eagerly recommended him soon to return. She then continued to
+follow him with anxious eyes until he could be seen no longer.
+Meanwhile, resting against the window-side, she had her heart full of
+ominous forebodings. Nanda would have gladly given back the patta to his
+owner; but as he felt backward to hand it over to him, he followed
+Buddha as far as the monastery. Though he had no intention of becoming
+Rahan on his way to that place, yet, despite of his former dispositions,
+he entered into the society of the perfect. So that on the second day
+after Phra's arrival at Kapilawot, Nanda became a Rahan. Some other
+writings mention that this happened only on the third day.
+
+On the seventh day after Phra had entered into the city of Kapilawot,
+the mother of Raoula, Princess Yathaudara, put on her son the choicest
+ornaments, and sent him to Phra, saying previously to him: "Dearest son,
+he whom you see surrounded by twenty thousand Rahandas, whose face
+resembles gold, and whose body is similar to that of the chief of
+Brahmas, is indeed your father. He was formerly the owner of the four
+gold vases which disappeared on the very day he withdrew into solitude;
+go to him now, and say respectfully, that, being at present crown prince
+of this kingdom, destined to succeed your grandfather on the throne, you
+wish to become possessed of the property that will fall to you in right
+of inheritance." The young prince departed. Having come into the
+presence of Buddha, he endeavoured, with the simplicity and amiability
+becoming a young lad, to ingratiate himself in his father's favour, and
+said how happy he was to be with him, adding many other particulars
+befitting his age and position. Buddha, having eaten his meal and
+performed his usual devotions, rose up and departed. Raoula followed
+behind, saying: "Father, give me my inheritance." Buddha appearing
+neither displeased nor vexed at such a demand, none of his followers
+durst tell the young prince to desist from his apparently rude
+behaviour, and go back to the palace. They all soon reached the
+monastery. Phra thus thought within himself: Raoula is asking from me
+perishable things, but I will give him something more excellent and
+lasting. I will make him partaker of those goods I have gathered at the
+foot of the Bodi tree, and thereby will provide for him a better
+inheritance for the future. Whereupon he called Thariputra, and said to
+him: "Beloved disciple, the young Prince Raoula asks from me a worldly
+inheritance, which would avail him nothing, but I wish to present him
+with something more excellent, an imperishable inheritance; let him
+become a Rahan." Maukalan shaved the head of Raoula and attired him with
+the tsiwaran. Thariputra gave him the first instructions. When
+hereafter he became Patzing, Kathaba trained him up to the duties of his
+new profession.
+
+King Thoodaudana had seen his first son Prince Theiddat leave the palace
+and all the attracting allurements of a brilliant court; despite of all
+his precautions, he subsequently witnessed his going into a solitude and
+becoming a Rahan. Next to him, his younger son Nanda, though assured by
+the promises of soothsayers of becoming a great and mighty ruler, had
+joined the society of Rahans. These two events had deeply afflicted him.
+But, on hearing that his grandson had also become a Rahan, he could no
+longer keep his affliction within himself. "I had," said he, "hoped that
+my grandson would succeed me on the throne; this thought consoled me for
+the loss of my two sons. What will become of my throne? Now the royal
+succession is at an end, and the line of direct descendants is for ever
+cut and irrevocably broken asunder."
+
+Thoodaudana obtained the state of Anagam. He said to himself: It is
+enough that I should have had so much to suffer and endure on the
+occasion of my two sons and my grandson becoming Rahans; I will spare to
+other parents a similar affliction. He went to Buddha's place, and
+having paid him his respects in a becoming manner, asked him to
+establish a regulation forbidding any son to become Rahan, unless he had
+the consent of his parents. Buddha assented to his father's wish and
+preached to him the law. When the instruction was finished, the king
+bowed to him, rose up, turned on the right, and departed. Buddha,
+calling immediately the Rahans, said to them: "Beloved Bickus, no one is
+to be admitted to the profession of Rahan, ere he has obtained the
+consent of his parents: any one that shall trespass this regulation
+shall be guilty of a sin."
+
+On a certain day, Phra having eaten his meal at his father's palace, the
+king related to him the circumstance of a Nat, who, whilst he was
+undergoing great austerities in the solitude, had come and conveyed the
+report of his son having succumbed under the hardships of
+mortification; but he would never give credit to such a rumour, as he
+was certain that his son could not die ere he had become a Buddha. "My
+illustrious father," replied Buddha, "you are much advanced in merits;
+there is no wonder at your not believing a false report; but even in
+former ages, when your merits were as yet very imperfect, you refused to
+believe your son was dead, though in proof of this assertion bones were
+exhibited before you in confirmation of the report." And he went on
+relating many particulars that are to be found in the history of Maha
+Damma Pala. It was at the conclusion of this discourse that the king
+became Anagam. Having thus firmly established his father in the three
+degrees of perfection, Buddha returned to the country of Radzagio.
+
+During this voyage, the most excellent Phra arrived at the village of
+Anupya, in the country of the Malla Princes. In the neighbourhood of the
+village there is a grove of mango-trees. To that place he withdrew with
+his twenty thousand disciples, and enjoyed himself in that secluded and
+delightful retreat.
+
+While he dwelt on that spot, the seed of the law that he had planted in
+his native city was silently taking deep root in the hearts of many. His
+uncle Thekkaudana had two sons, named Mahanan and Anooroudha. On a
+certain day Mahanan said to his younger brother: "From among the several
+families of the royal race, many persons have left the world and
+embraced the religious profession under the guidance of Buddha. Our
+family is the only one that has not as yet given any member to the
+assembly. I will make you a proposal: either you will become an ascetic,
+and leave me your inheritance; or I will myself take that step, and make
+over to you all that I possess." Anooroudha at once accepted the
+proposal.
+
+When the intentions of the two brothers became known, five young
+princes, their playmates and relatives, named Bagoo, Kimila, Baddya,
+Ananda,[9] and Dewadat, desired to join them in their pious design.
+Having put on their finest dress, they went into the country, having no
+other attendant but Oopali, their barber. They shaped their course in
+the direction of Anupya. Being at a small distance from the mango-trees'
+grove, the young princes stripped themselves of their rich dresses, and
+gave them all to the barber, as an acknowledgment of his services. The
+latter at first accepted them, and was preparing to return, when the
+following thought occurred to his mind: "If I go back to Kapilawot with
+these fine and rich apparels, the king and the people will believe that
+I have come by foul means in possession of so many valuables, and I
+shall certainly be put to death. I will follow my masters, and never
+leave them." Hereupon he returned in all haste and joined them at the
+very moment they were disposing themselves to enter into the Anupya
+mango-trees' grove. Oopali was admitted into their company, and ushered
+along with them into Buddha's presence. Having paid their respects in
+the usual manner, they applied for the dignity of members of the
+assembly. Their request was granted. But previous to passing through the
+prescribed ceremonies, the princes said one to another: "Great indeed
+and deeply rooted is the pride of princes: it is extremely difficult to
+shake it off, and free oneself of its tyrannical exactions. Let Oopali
+be first ordained; we will have an opportunity of humbling ourselves by
+prostrating ourselves before him." Their request was granted. After
+having paid their respects to the newly ordained convert, they were
+likewise admitted among the members of the assembly. Their proficiency
+in spiritual progress was not the same. During the second Lent, which
+they spent in the Weloowon monastery, Baddya, Bagoo, and Kimila reached
+the culminating point of perfection by becoming Rahandas. Ananda became
+Thautapatti. Anooroudha greatly advanced in the higher path of
+metaphysics. As to Dewadat, he never attained more than the
+Laukithamabat.
+
+A little while after the conversion of the royal princes, Buddha left
+Anupya, continued his voyage to Radzagio, and forthwith retired into the
+Weloowon monastery to spend his second Lent. The time was chiefly
+employed in training up the new converts in the knowledge of the great
+truths, and in the practice of virtue. His son Raoula, about eight years
+old, evinced the greatest dispositions. His attainments were far above
+his age, and often elicited the admiration of the Rahans. On a certain
+occasion Buddha overheard them expressing their astonishment at the
+surprising progress Raoula was making in his studies. Coming among them
+as if perchance, Phra asked them what was the subject of their
+conversation. They answered that they were praising and extolling the
+wonderful abilities of Raoula, and his matchless good dispositions.
+Thereupon Buddha remarked that this was not to be wondered at. Then he
+related to them the dzat Miga, by which he showed to them that during
+former existences Raoula had distinguished himself in a conspicuous
+manner by his excellent and admirable dispositions. As a reward for his
+good behaviour and high mental qualifications, he was made Patzin. His
+mind continuing to expand in an almost miraculous manner, he became a
+Rahanda with myriads of Nats.
+
+During the same season, Buddha often went to Radzagio to beg his food.
+There was in that city a flower-seller, who was wont to bring eight
+bouquets every day to the king, and receive in return from the royal
+hands eight pieces of silver. On a certain day, as he was coming from
+the country into the town with his usual supply of flowers for the king,
+he happened to see Buddha in the streets at a moment when, by a
+miraculous display of his power, the six glories beamed out of his body.
+He then said to himself: "I wish to go and offer these flowers to
+Buddha. But the king will doubtless be much angry with me. He may have
+me arrested, thrown into prison, and put to death for having failed in
+offering him the usual present. Despite the great danger that hangs over
+me, I will go to Buddha and offer him my flowers. Great, indeed, and
+lasting shall be the merits I will gain; they will follow me during
+countless existences."
+
+With a heart full of joy, Thoomana, for such is his name, went to the
+resting-place where Buddha was seated, surrounded by crowds of people,
+and laid the flowers at his feet. With a marked satisfaction, Gaudama
+accepted the offer. Thoomana went home and related to his wife what had
+just happened. The latter, irritated partly by the fear of the king's
+wrath, and partly by the loss of the money she daily received, began to
+abuse her husband in the coarsest language. She was so much maddened by
+passion that she in all haste went to the king, denounced her husband,
+and instantly sued for a divorce. Pimpathara revolted at such an act of
+unparalleled audacity, ordered her to withdraw from his presence and go
+back to her house. Meanwhile he commanded one of his courtiers to order
+the flower-seller to come to the palace on the following day. As a
+matter of course, the royal request was punctually complied with. In the
+presence of the assembled courtiers, the king highly praised the conduct
+of Thoomana, and instantly rewarded him with great liberality. As
+Thoomana had offered to Buddha eight bunches of flowers, the king, to
+acknowledge in a distinct manner such an offering, gave him eight
+elephants, eight horses, eight slaves, eight bullocks, eight thousand
+pieces of silver, and the revenue of eight villages. Buddha likewise
+exceedingly extolled the meritorious behaviour of Thoomana in the
+presence of the people, and said that during a whole world he would be
+exempt from the four states of punishment, enjoy happiness in the seat
+of man and in those of Nats, and finally become a Pitzega-buddha. The
+value of the offering, though little in itself, became great by the
+imminent risks he voluntarily exposed himself to. He made his offering,
+though he was certain of incurring on that account the ruler's
+displeasure.
+
+When the season of retirement was over, Gaudama travelled through
+different places. He went to Patzanawonta in the Dzetia country, thence
+he passed into the Bisakila forest, and returned to Radzagio, in the
+grove of Yin-daik trees, near the burial-place.
+
+Whilst Buddha was in the splendid Dzetawon monastery, just presented to
+him, a strong temptation came upon Ananda to renounce his calling and
+return into the world. He went so far as to tell some of his brethren
+that he recollected the promise of a prompt return which he made to his
+young bride Dzanapada-kaliani, and that now he wished to fulfil it by
+immediately going back into his palace, and resuming his former mode of
+life. This was soon reported to Gaudama, who resorted to the following
+expedient to crush in the bud the rising temptation. He took Ananda by
+the arm, rose with him in the air, and led him in the direction of the
+Nats' seat of Tawadeintha. On their way, Buddha, by a miraculous
+process, exhibited to the eyes of his companion the sight of an immense
+forest in conflagration. On the burnt stump of a tree he showed him a
+female monkey horribly mutilated, having her tail, ears, and nose cut
+off. At such a sight the horrified Ananda turned away his eyes in
+disgust. A little while after this, Buddha exhibited before him the
+dazzling and heart-captivating sight of a long array of five hundred
+matchless beauties. They were daughters of Nats going to pay their
+respects to the great Thagia. Ananda was gazing at them with silent but
+enraptured feelings. Buddha said to him: "Do you believe those beauties
+before you to be equal to Dzanapada?" "She is no more to these perfect
+forms," answered he, "than the bleeding female monkey we have left
+behind us is to her." "All these celestial damsels," said Buddha, "I
+shall give to you, provided you agree to remain in the monastery for
+some years longer." "Willingly do I accept the proposal," replied
+Ananda; "I will stay cheerfully in the monastery on such favourable
+terms." Whereupon both returned to the monastery.
+
+       *       *       *       *       *
+
+The members of the assembly soon became acquainted with what had passed
+between the master and the disciple, and keenly taunted Ananda with
+their sarcastic remarks upon the daughters of Nats. Ashamed of himself,
+Ananda withdrew into solitude. There he devoted himself to reflection
+and penitential deeds, and finally annihilated the evil desires of his
+unsubdued passion. When the inward struggle was over and peace had been
+restored in him, Ananda went to Buddha's presence, and stated his
+willingness to dwell for ever in a monastery and lead a religious life.
+Meantime he released him from the promise he had made to him respecting
+the celestial beauties. Buddha was much pleased at such a happy change.
+He said to the assembled religious: "Previous to this occurrence, Ananda
+resembled a badly-roofed house, which lets in the rain of passions; but
+now it is similar to a well-roofed building, which is so well protected
+that it is proof against the oozing of passions." Whereupon he related
+the following story concerning a former existence of Ananda.
+
+A merchant named Kappaka had a donkey which he used to carry goods from
+place to place. Having one day come near a place covered with trees,
+Kappaka unloaded his animal, to allow him some time to rest and graze.
+Meanwhile, a female donkey was likewise grazing in the neighbourhood.
+Its presence was quickly detected by Kappaka's animal. When the moment
+of departure had come, the latter, attracted by the female, kicked
+furiously at his master, and would not allow the load to be replaced on
+its back. The merchant, enraged at this unusual freak, began to threaten
+the rebellious beast, and then to hit it with the whip as hard as he
+could. At last the poor animal, unable to bear any longer the blows,
+mentioned to his master the cause of his unusual behaviour. Kappaka told
+him that if he would but continue his voyage, he would give him at the
+end of the journey several fine females, much superior to the one he was
+now coveting. The proposal was accepted. At the end of the journey
+Kappaka said to the beast: "I will keep my promise with you: but I must
+inform you that your daily provender shall not be increased; you will
+have to share it with your companion. Subsequently you will have little
+ones to provide for and maintain, but your daily ration shall not be
+increased in the least; you shall have to work for me as much as you do
+at present, and also to provide for the maintenance and support of your
+family." The donkey, after a few moments of reflection, thought it was
+better to remain as he was; and from that moment he was entirely cured
+of his inordinate inclination. At the conclusion of the narration,
+Buddha said: "The male donkey was he who has now become Ananda; the
+female donkey, Dzanapa-kaliani; and Kappaka is now the most excellent
+Phra, who is the teacher of men, Nats and Brahmas."
+
+Buddha, whilst at Wethalie, went out through the country, and in all the
+places that he visited preached to the crowds of hearers. It was during
+one of his benevolent errands that he met with a celebrated Pounha,
+named Eggidatta, who with a great many disciples led an ascetic life,
+after having been formerly, first, the chief Pounha of King Kothala, and
+next of his son. Buddha earnestly desired the conversion of so
+distinguished a personage. Maukalan was at first despatched to that
+famous hermit, to attempt to bring him over to his master; but he
+utterly failed. The reception he at first met with was anything but
+pleasant. The work was to be done and perfected only by the irresistible
+eloquence of the great preacher. Buddha soon came up to the entrance of
+Eggidatta's cell. He began to upbraid the Rathee for teaching his
+disciples to worship mountains, trees, rivers, and all that exists in
+nature. He then initiated him in the knowledge of the four great truths.
+Eggidatta, seeing the truth, at once became a convert with all his
+disciples. When this great spiritual conquest was achieved, Buddha
+returned to Radzagio, and spent the third season in the Weloowon or
+bamboo-grove monastery. It was during the three months of the rainy
+season that Buddha imparted, in a more complete manner, to his disciples
+the knowledge and science which during his peregrinations he had but
+superficially conveyed to them. At the same time, he carefully trained
+them up in the practice and observance of those disciplinary regulations
+which were intended as a means to subdue passions, to estrange them from
+the world and all its attractions, and to lead a spiritual life.
+
+During his stay in the monastery, among the many instructions that he
+gave to his disciples, I will relate the particulars that he mentioned
+respecting the former doings and the final conversion of the Rahanda
+Tsampooka.[10]
+
+In the days of the Buddha Kathaba, Tsampooka, or rather the being who in
+the present existence is called by that name, put on the religious dress
+in the Thawatie country. He lived in a fine monastery, and had for his
+supporters the best and richest people of the place. One day, a Rahan,
+belonging to another country, came to his monastery and begged the
+favour to be allowed to live therein for some time. The heartless
+Tsampooka denied him admittance into the interior of the building, but
+tolerated his staying in the verandah during the cold season. The
+people, however, actuated by better feelings than those of their
+teacher, brought regularly food for the head of the house, as well as
+for the stranger, for whom they felt great affection. The spiteful
+Tsampooka could not bear to see the people showing marks of kindness and
+benevolence towards his hated guest. On one occasion he forgot himself
+so far as to abuse him, by repeating the following coarse expressions:
+Eat dirt, go naked, and sleep on the bare ground. Such an inhuman
+behaviour soon met with a condign punishment. The wretched Tsampooka had
+at first to endure horrible torments in hell.
+
+On his return to the seat of man on earth, he was born from respectable
+parents, but he was always prone from his infancy to indulge in the
+lowest habits. He would secretly steal away, and actually satiate the
+cravings of hunger by eating the most disgusting things; he would not
+wear clothing, but ran about in a state of nakedness; he would only
+sleep on the ground. His parents, after many fruitless attempts to
+correct him, resolved to make him over to the heterodox ascetics. These
+received him; but he would not eat in the company of his brethren, nor
+go to beg with them. He, from the moment they were absent, went to
+devour the refuse he could find. His eccentric and disgusting habits
+were soon found out, and his new friends said one to the other: "Let
+this man be no longer allowed to live with us. Should the disciples of
+the Rahan Gaudama hear that one of our company is behaving in such a
+manner, our brotherhood would become a laughing-stock to them." He was,
+therefore, expelled from this place. Tsampooka went to take his abode on
+a rock near the place that served as receptacle to the sewers of
+Radzagio. On that rock he remained in the most fatiguing posture; he
+leaned on his right hand which rested on the rock, and also on his right
+knee; the left leg was stretched and the left arm raised up. He kept his
+mouth opened. When the people asked him why he remained with his mouth
+wide open, as a man who is incessantly drawing air into his lungs, he
+answered that, refraining from the use of coarse food, he was feeding
+on air only: when questioned about the singular position of his two
+legs, he answered, that, were he to stand on both legs, the earth would
+instantly shake. He had been during fifty-five years in that sad
+position, when Gaudama, moved with compassion at his pitiable condition,
+went in person to convert him. He began to relate to him all that he had
+done during former existences, mentioning in particular the sin he had
+been guilty of towards a brother hermit. At this unexpected declaration,
+Tsampooka humbled himself. Buddha then preached to him his law. The
+repenting Tsampooka firmly believed in all that was said to him. He then
+rose up, and, with a heart overflowing with joy, instantly left his
+place, followed his new master, and soon became a Rahanda. His
+proficiency in science and virtue was such that he soon occupied a
+distinguished rank among the members of the assembly.
+
+
+FOOTNOTES
+
+    [1] In glancing over the episode of Thoodaudana's deputation to
+    his son, to invite him to come and visit his native country, the
+    reader is almost compelled to confess that the motive that
+    influenced the king was only inspired by the natural feeling of
+    beholding once more, before he died, him whose fame, spread far
+    and wide, rendered him an object of universal admiration. Was
+    the monarch induced by considerations of a higher order to send
+    for Buddha? There is no distinct proof in support of this
+    supposition. He was his father, and he but obeyed and followed
+    the impulse of his paternal heart. He entertained a high sense
+    of his son's distinguished qualifications. He had faith in the
+    wonderful signs foretelling his future matchless greatness. He
+    desired, therefore, to honour him in an extraordinary way, on
+    the very spot where he had been born. But he appeared to concern
+    himself very little about the doctrines he was preaching with a
+    success never before equalled. The king exhibited a great amount
+    of worldly-mindedness, until his mind had been enlightened by
+    the oral instructions of the great reformer.
+
+    It is difficult, if not impossible, to form an accurate idea of
+    the effect produced on the mass of the people by Buddha's
+    preachings. We see that eminent and zealous reformer surrounded
+    by thousands of distinguished disciples in the country of
+    Radzagio. These converts belonged chiefly to the class of
+    anchorites and philosophers, already alluded to in foregoing
+    notes as existing at the time Buddha began to enter the career
+    of preaching. But the great bulk of the populations of the
+    various places he visited seemed to have received for a long
+    time little or no impressions from his discourses. The opponents
+    of Buddha, the Brahmins in particular, exercised a powerful
+    influence over the public mind. They used it most effectually
+    for retaining their ancient hold over the masses. It required
+    the extraordinary display of the greatest wonders to break
+    through the almost insuperable barriers raised by his enemies.
+    From that period we see the people following Buddha, crowding
+    round him, and showing unmistakable signs of belief in him.
+
+    The only explanation to account for this undeniable result is
+    the philosophical method adopted by Buddha in expounding the
+    principles of his system. His mode of proceeding in the gradual
+    development of his ideas retained the abstruseness peculiar to
+    subjects discussed in schools of philosophy. The technical terms
+    so familiar to scholars prove enigmatical to the uninitiated
+    _vulgus_. It takes a long time before maxims elaborated by
+    scholars are so far popularised as to be understood by the
+    unlearned, which in every age and country have always
+    constituted the great mass of the people. If the mind of the
+    generality of men is unable to comprehend at first a system of
+    doctrines, based on metaphysics, we cannot wonder at the slow
+    progress made by the preachings of the great philosopher: but
+    the working of wonders is a tangible fact operating upon the
+    senses of the multitude, eliciting their applauses, and
+    disposing them to yield an implicit faith to all the
+    instructions imparted by the wonderful being that is gifted with
+    supernatural powers. Feelings, and not reason, become the
+    foundation of a belief which grows stronger in proportion to the
+    mysterious obscurity that encompasses the proposed dogmas, when
+    supported by wonderful deeds.
+
+    At the time Thoodaudana sent messengers to his son, the great
+    work of conversion was carried on with a most complete and
+    hitherto unheard-of success. The hall of the Weloowon monastery
+    was too small for the thousands that flocked thither to hear
+    Gaudama. Outside its precincts, crowds stood motionless,
+    listening with unabated attention to the discourses that fell
+    from his lips. So crowded was the audience that the messengers
+    had no chance to make their way to the presence of the preacher.
+    Struck with the intense attention paid to what was said by their
+    master's son, they too wished to make themselves acquainted with
+    the subjects of the instruction. What was listened to from
+    motives of mere curiosity, soon made a deep impression upon
+    their mind. The magic power of the irresistible eloquence of
+    Buddha worked a thorough change almost instantaneously in their
+    dispositions, and they became converts. So perfect was their
+    conversion, that they forgot for the sake of truth the very
+    object of their mission. They became at once members of the
+    Assembly, and took rank among the Rahans. They attained the
+    state of Ariahs, and were foremost among the perfect. The great
+    attainments arrived at by the Ariahs communicate to the material
+    portion of their being such an extraordinary amount of amazing
+    virtues or properties, that it becomes so refined as to partake,
+    to a certain degree, of a spiritual nature. Hence we see the
+    Rahandas going over immense distances through the air, and
+    performing deeds of a supernatural order. The power of working
+    miracles is, therefore, inherent in perfection; and it is
+    greater or smaller in proportion to the degree of perfection
+    possessed by individuals. We find that power expanded in Buddha
+    to an unlimited extent, because his mental attainments were
+    boundless.
+
+    [2] Magatha is a country in the north of India. It occupied
+    nearly the same extent of territory as that now called North
+    Behar in Bengal. The Pali or sacred language of the southern
+    Buddhists is often called the language of Magatha. Hence we may
+    infer that it was the common language of that country. It is
+    probable that the Pali language was extensively spoken in the
+    days of Gaudama, and it was the channel through which he and his
+    disciples long after him conveyed their religious instructions
+    to the multitude of converts. The Pitagat, or the last amended
+    collection of sacred writings, is written in Pali, which is
+    looked upon in Ceylon, Nepaul, Burmah, and Siam as the language
+    of sacred literature. Except in some old manuscripts, where the
+    old square Pali letters are used, the Burmese employ their
+    common alphabetic characters for writing Pali words. The words,
+    having to pass first through a Burmese ear, and next being
+    expressed by Burmese letters, undergo great changes. To such an
+    extent does the metamorphosis reach, that very often they are
+    scarcely recognisable. The Burmans, however, deserve great
+    credit for having, in very many instances, retained in their
+    orthography of Pali words letters which, though not at all
+    sounded, indicate to the eye the nature of the word, its origin,
+    and its primitive form.
+
+    In the southern parts of Burmah the Pali language is learned but
+    not studied, used, but not understood by the inmates of
+    monasteries. They are all obliged to learn certain formulas of
+    prayers to be daily recited in private, and, on great and solemn
+    occasions, to be chanted aloud in the presence of a crowd of
+    pious hearers. The writer, anxious to acquire some knowledge of
+    the sacred language, often visited those monks, who, among their
+    brethren, enjoyed a certain fame for learning, with the express
+    intention of becoming a humble student, under the direction of
+    one of the best informed of the society. He was thoroughly
+    disappointed to find those who proffered their services in great
+    earnest quite ignorant, and utterly incapable of giving him the
+    least assistance.
+
+    The Burmese have translated in their vernacular tongue most of
+    the sacred writings. In many instances the translation is not
+    exactly what we call interlineary, but it approaches to it as
+    nearly as possible. Two, three, or four Pali words are written
+    down, and the translation in Burmese follows with a profusion of
+    words which often confuses and perplexes the reader; then come
+    again a few other Pali words, accompanied also with the
+    translation, and so on throughout the whole work. The art of
+    translating well and correctly from one language into another is
+    not so common as many persons may imagine. In a good translator
+    are required many qualifications which are not to be easily met
+    with, particularly in a Burman, to whom we may give credit for
+    knowing well his own tongue, but who, without detracting from
+    his literary attainments, is certainly an indifferent Pali
+    scholar. These translations may convey, perhaps, the general
+    meaning of the original, but, as regards the correct meaning of
+    each term, it is a luxury ever denied to the reader of such
+    crude and imperfect compositions.
+
+    [3] It is difficult to ascertain exactly the length of the
+    measure called youdzana, formerly used to indicate land
+    distances. It varies from five to twelve English miles. In
+    measuring the distance from Radzagio to the Brahmin village of
+    Nalanda, the birthplace of Thariputra, which is one youdzana,
+    General Cunningham has found it to be seven miles. This would
+    induce us to hold as certain that at the epoch when Fa-Hian
+    visited the place, the youdzana was equal to seven miles or
+    forty Chinese _li_. But this would not prove that the more
+    ancient youdzana was not shorter than the one used in the time
+    of the Chinese pilgrim. Several authors maintain that such is
+    the case. It appears, likewise, that the length of that measure
+    of distance has varied with localities and places to such an
+    extent that it has been found in some countries to be equal to
+    more than twelve miles. We believe that when that measure of
+    distance is mentioned in this work, one would not be far from
+    the truth in estimating its length six or seven English miles at
+    the utmost.
+
+    [4] The attentive reader of this work cannot fail to remark the
+    general tendencies of Buddhism to isolation, retirement, and
+    solitude. In a retired position, the mind is less distracted or
+    dissipated by exterior objects; it possesses a greater share of
+    self-control, and is fitter for the arduous work of attentive
+    reflection and deep meditation. Whenever Buddha, attended by his
+    followers, reaches a place where he is to stay for a while, a
+    grove outside the city is invariably selected. Thither the great
+    preacher retires, as to a beloved solitude. He enjoys it beyond
+    all that can be said. Alone with his spiritual family,
+    unconcerned about the affairs of this world, he breathes at ease
+    the pure atmosphere of a complete calm; his undisturbed soul
+    soars freely in the boundless regions of spiritualism. What he
+    has seen and discovered during his contemplative errands he
+    imparts with a placid countenance and a mild voice to his
+    disciples, endeavouring thereby to make them progress in the way
+    of knowledge and perfection.
+
+    In those solitary abodes of peace Buddha was willing to receive
+    all those who wished for instruction. They were all, without
+    distinction of rank or caste, admitted into the presence of him
+    who came professedly to point to men the way to happiness,
+    helping them to disentangle themselves from the trammels of
+    passions. He preached to all the most excellent law. The
+    tendency to retreat and withdrawal from worldly tumult is, in
+    our own days, conspicuous in the care taken by Buddhistic monks
+    to have their houses built in some lonely quarter of a town,
+    assigned exclusively for that special purpose, or, as is oftener
+    the case, in fine places at a small distance from the walls.
+    Some of those groves, in the centre of which rise the peaceful
+    abodes of Rahans, the writer has often seen and much admired. In
+    towns or large villages, where the ground is uneven, the small
+    heights are generally crowned with the dwellings of religious.
+
+    [5] The narrative of Buddha's reception in his father's royal
+    city suggests two reflections. The first is, that the saying
+    _Nemo Propheta in suâ patriâ_ was as true in the days of Gaudama
+    as it has been in subsequent ages. The mountains of Kapilawot
+    had often re-echoed the praises of Buddha and the recital of his
+    wonderful doings. The splendid retinue of twenty thousand
+    distinguished converts that attended his person, the hitherto
+    unwitnessed display of miraculous powers, &c.,--all these
+    peculiarly remarkable circumstances seemed more than sufficient
+    to secure for him a distinguished reception among his kinsmen,
+    who ought to have been proud of being connected with him by the
+    ties of relationship. Such, however, was not the case. Actuated
+    by the lowest feelings of base jealousy, his relatives refused
+    to pay him the respect he was so well entitled to. Their
+    wretched obduracy was to be conquered by the awe and fear his
+    miraculous power inspired.
+
+    The second reflection suggested by the recital of the ceremonies
+    observed on the occasion of Buddha's reception in his native
+    country is the truly pleasing fact of seeing the weaker sex
+    appearing in public divested of the shackles put upon it by
+    oriental jealousy. In Burmah and Siam the doctrines of Buddhism
+    have produced a striking, and, to the lover of true
+    civilisation, a most interesting result, viz., established the
+    almost complete equality of the condition of women with that of
+    men. In those countries women are not miserably confined in the
+    interior of their houses, without the remotest chance of ever
+    appearing in public. They are seen circulating freely in the
+    streets; they preside at the _comptoirs_, and hold an almost
+    exclusive possession of the bazaars. Their social position is
+    more elevated in every respect than that of the persons of their
+    sex in the regions where Buddhism is not the predominating
+    creed. They may be said to be men's companions, and not their
+    slaves. They are active, industrious, and by their labours and
+    exertions contribute their full share towards the maintenance of
+    the family. The marital rights, however, are fully acknowledged
+    by a respectful behaviour towards their lords. In spite of all
+    that has been said by superficial observers, I feel convinced
+    that manners are less corrupted in those countries where women
+    enjoy liberty, than in those where they are buried alive by a
+    barbarous and despotic custom in the grave of an opprobrious and
+    vice-generating slavery. Buddhism disapproves of polygamy, but
+    it tolerates divorce. In this respect the habits of the people
+    are of a damnable laxity. Polygamy is very rare in Burmah among
+    the people. This nefarious and anti-social practice is left to
+    the magnates of the land, from the king down to a petty myowon,
+    who make a part of their greatness consist in placing themselves
+    above public opinion, above moral and religious precepts, for
+    enjoying the unrestrained gratification of the basest appetite.
+    Though divorce be a thing of common occurrence, it is looked
+    upon as an imperfection, merely tolerated for the sake of human
+    frailty.
+
+    [6] Buddhist monks, out of humility and contempt for all worldly
+    things, do not allow hairs or beard to grow. They walk
+    barefooted, wearing a yellow dress of the simplest make. They
+    are bound to live on the alms that are freely bestowed upon
+    them. The regulations of the Wini are, in this respect, most
+    explicit, and leave no room for false interpretation. A Rahan,
+    having renounced the world, and divested himself of all worldly
+    property, is bound by his professional vows to rely for his
+    daily food on what he may obtain by begging. Hence the
+    appellatio of Bickus, or mendicants, always bestowed on them by
+    Gaudama, whenever he addresses them in particular on certain
+    points regarding their profession. In Burmah, as soon as the day
+    begins to dawn, a swarm of yellow-dressed monks sally forth from
+    their abode with the patta under the left arm, and perambulate
+    the streets in quest of food. They never ask for anything; they
+    accept what is voluntarily tendered to them, without uttering a
+    single word of thanks, or even looking at their generous
+    benefactors. This action of bestowing alms on the Rahans is
+    deemed a most meritorious one. The offerer, therefore, becomes
+    liberal, not on account of the person he is assisting, but
+    because of the abundant merits he hopes to derive from the act.
+    This notion agrees very well with the leading tenets of
+    Buddhism.
+
+    [7] The answer of Buddha to his royal father is a most
+    remarkable one, and deserves the attention of the observer. The
+    great moralist does away with all the prerogatives man may
+    derive from birth, rank, and riches. Law alone can confer titles
+    of true greatness and genuine nobility. The fervent and zealous
+    observers of the law are alone entitled to the respect of their
+    fellow-men. The begging of alms may be, in the eyes of
+    worldlings, a low and mean action, but it becomes a most
+    dignified one, because it is enforced by the law. This lofty
+    principle boldly establishes the superiority of virtue upon the
+    strongest basis, and sanctions the moral code he was destined to
+    publish to men and saddle on their conscience. The criterion of
+    all that is good, excellent, praiseworthy, and meritorious is no
+    more to depend on the arbitrary and very often erroneous views
+    of men, but must rest upon the immutable tenets of the eternal
+    law, discovered, revived, and published by the omniscient
+    Buddha. This truth, like a flash of light, illuminated the
+    king's mind, and, at this first preaching of his son, he
+    attained the first of the four states of perfection.
+
+    The princes Thamadat and Thoodaudana boast to have descended
+    from are, according to Buddhistic sacred books, the princes who
+    were elected to hold supreme power at the very moment the words
+    _mine_ and _thine_ began to be heard amongst men, after they had
+    eaten the rice called Tsale, and become subject to passions,
+    that is to say, at the origin of society, in the beginning of
+    the world. The kings of Burmah, down to the present occupant of
+    the throne, who are descended, in their opinion, from the
+    Kapilawot line of kings, lay claim to the same distinction. The
+    writer has heard the present King of Burmah very coolly stating
+    as a matter of fact, which no one could think of contradicting,
+    that he was descended from the Thamadat's royal line.
+
+    The Princess Yathaudara, mentioned in this narrative, had been
+    the wife of Buddha, ere he had withdrawn into solitude and
+    renounced the world. A son had just been born to him when he
+    left his father's palace. His name was Raoula. The doctrine of
+    the influence of merits gathered during former existences is
+    forcibly illustrated in the case of Yathaudara, who, unmindful
+    of the position she occupied in former years, did not hesitate
+    to fling herself at Buddha's feet, acknowledging him to be
+    worthy of all honour and veneration. Her former merits disposed
+    her to view in him, who had been her husband, the extraordinary
+    personage who was to lead men through the path of virtue to the
+    deliverance.
+
+    [8] Nanda was Buddha's younger brother, or rather half-brother.
+    His mother was Patzapati, the younger sister of Maia. Since
+    Buddha had renounced the world, Nanda had become the presumptive
+    heir to the crown of Kapilawot. His conversion grieved the king
+    much, who, to prevent the recurrence of such an event, exacted
+    from the great reformer that in after times no one could be
+    admitted into the society of the perfect, without having
+    previously obtained the consent of his parents; failing such a
+    condition, the act of admission should be considered as null and
+    void. Hence, we read in the book of ordination, or admittance to
+    the dignity of Rahan, that the person directed by the president
+    of the assembly to examine the candidate never omits to inquire
+    of him whether he has obtained the consent of his parents.
+
+    The conversion of Raoula followed that of Nanda. Of this new and
+    distinguished convert no mention is made afterwards in the
+    course of this work. He must, in all likelihood, have become a
+    celebrated member of the assembly, as he was trained up to the
+    functions and duties of his profession by the greatest and most
+    renowned disciples, such as Maukalan, Thariputra, and Kathaba.
+
+    In the history of Buddhism, the Dzetawon monastery is not
+    inferior in celebrity to that of Weloowon. Therein Gaudama
+    announced during a certain night the thirty-six beatitudes of
+    the law to a Nat that had come and requested him to make him
+    acquainted with the most perfect points of his law. In the
+    division of the scriptures called Thoots, or sermons, we see
+    that the most important have been delivered in the hall of that
+    monastery.
+
+    Here is another instance of a donation of landed property to a
+    religious corporation. In the first case, the gift had been made
+    to him and to his actual followers. But in this circumstance,
+    Phra desires the rich and pious benefactor to make the donation,
+    not only in behalf of self and the present assembly, but also in
+    that of all future members, who might resort to this place. In a
+    Buddhistic point of view, we may conclude that the advice given
+    to the donor was intended as a means of multiplying the sum of
+    the merits of his liberality, which must be commensurate with
+    the number of the individuals to whom it is designed to be
+    extended.
+
+    According to the principle respecting property, which from
+    immemorial time has prevailed under almost all despotic
+    governments in Asia, which recognises the head of the state as
+    the sole, real, and absolute owner of the soil, it is evident
+    that the act of donation was, legally speaking, a declaration or
+    a statement of the disposal an individual made of the rights
+    such as he had them, viz., those of use, in favour of a
+    religious body. The landed property, thus conferred, acquired a
+    kind of sacredness which preserved it from the grasp of even the
+    most rapacious ruler. On the other hand, the religious body had
+    no right or power whatsoever to sell or dispose of that
+    property. In a corporation constituted as the assembly of the
+    disciples of Buddha was, and is in our own days, the society
+    alone could have the possession and management of immovable
+    properties given to monasteries. Donations of this kind must
+    have stood good as long as there were members of the Buddhistic
+    religious family willing and ready to maintain their rights.
+    Nothing short of a complete revolution in the political state of
+    the country, or the prolonged absence of the individuals vested
+    with the right of occupation, could put an end to the effect of
+    those deeds of donation. In Burmah, the Buddhist monks possess
+    nothing beyond the ground upon which stands the monastery. From
+    certain inscriptions found in the midst of the ruins of the
+    temples at Pagan, it is evident that in the palmy days of that
+    city donations of landed properties, such as paddy-fields,
+    fruit-trees, bullocks, and peasants, were made to monasteries
+    and temples. But for the last three or four hundred years, no
+    vestiges of such deeds have ever been found. So far as I have
+    been able to make inquiries, I am not aware that the order has
+    ever become possessor of lands. In Ceylon such is not the case,
+    at least was not when the English occupied the island. Extensive
+    tracts of valuable lands were in the hands of the Talapoins, who
+    thereby obtained over the people the twofold influence conferred
+    by wealth and religion.
+
+    [9] Ananda, whose conversion is here mentioned, was the son of
+    Amitaudana, a brother of King Thoodaudana, and, therefore, first
+    cousin to Gaudama. He is one of the best known disciples of the
+    celebrated philosopher of Kapilawot. He has gained his
+    well-earned fame, less by the shining attainments of his
+    intellect than by the amiable qualities of a loving heart. He
+    bore to Buddha the most affectionate regard and the warmest
+    attachment from the very beginning of his conversion. The master
+    repaid the love of the disciple by tokens of a sincere esteem
+    and tender affection. Though it was a long period afterwards ere
+    Ananda was officially appointed to minister unto the personal
+    wants of Buddha, yet the good dispositions of his excellent
+    heart prompted him to serve Buddha on all occasions, and in
+    every way that was agreeable to him. He became the medium of
+    intercourse between his beloved master and all those that
+    approached him. When he had to communicate orders or give
+    directions to the religious, or when some visitors desired to
+    wait on him, Ananda was the person who transmitted all orders,
+    and ushered visitors into the presence of the great preacher.
+
+    Dewadat was both first cousin to Buddha and his brother-in-law.
+    His father was Thouppabudha, Maia's brother. He was brother of
+    the Princess Yathaudara, who had married our Gaudama, when he
+    was crown prince of Kapilawot. Hereafter, we shall have the
+    opportunity of seeing that his moral dispositions were very
+    different from those of the amiable Ananda.
+
+    [10] The story of Eggidatta gives us an insight into one of the
+    tenets which was held by that ascetic. His interlocutor
+    reproached him with worshipping mountains, trees, forests,
+    rivers, and the heavenly bodies. From the expressions made use
+    of by the Burmese translator, the writer is inclined to believe
+    that a direct allusion is made to pantheistic opinions. We know
+    that most of the Indian schools of philosophy have based their
+    various systems of metaphysics upon that most erroneous
+    foundation. According to pantheists, this world is not distinct
+    from the essence of God; all that exists is but a manifestation
+    or a development of the substance of God. This world is not the
+    work of God, existing as distinct from its Maker, but it is God
+    manifesting Himself substantially in all things. Who could,
+    then, wonder at the conduct of Tsampooka? He worshipped God, or
+    rather that portion of the supreme Being he saw in the great and
+    mighty subjects that surrounded him and attracted his notice.
+
+    Spinoza, in the seventeenth century, and his unfortunately too
+    numerous followers in this century, have recast into a hundred
+    different moulds the pantheistic ideas of the Hindu
+    philosophers, and offer to the intelligence of their hearers and
+    readers, through an almost unintelligible language, the same
+    deadly food which has finally produced on the Hindu mind the sad
+    results which we witness. If we were better acquainted with the
+    variety of doctrines which the Hindu philosophers have exhibited
+    in the field of metaphysics, we would be soon convinced that the
+    modern metaphysicians, who have placed themselves out of the
+    pale of revelation, have not advanced one step in that science,
+    and that the divergence in their opinions is but a faithful
+    representation of the confusion which for more than two thousand
+    years prevailed on the banks of the Ganges among their
+    predecessors in the same speculative studies.
+
+    It appears that Tsampooka was in his days what the Jogies or
+    Hindoo penitents are up to our time. He remained on his rock, in
+    the most difficult position, for the space of fifty-five years,
+    exhibiting himself to the crowd, and aiming at winning their
+    admiration by the incredible sufferings that he voluntarily
+    submitted to. His apparent sanctity was made up of very doubtful
+    materials. He passed himself off for a man who could remain
+    without eating, and who was gifted with supernatural powers.
+    Plain humility, which is nothing but the result of the true
+    knowledge of self, was not the favourite virtue of our spiritual
+    quack.
+
+
+
+
+CHAPTER IX.
+
+    _A rich man of Thawattie, named Anatapein, becomes a convert --
+    Story of Dzewaha -- He cures Buddha of a painful distemper --
+    The people of Wethalie send a deputation to Buddha -- Digression
+    on the manner Buddha daily spent his time -- Settling of a
+    quarrel between the inhabitants of Kaulia and those of Kapilawot
+    -- New converts are strengthened in their faith -- Thoodaudana's
+    death in the arms of his son -- Queen Patzapati and many noble
+    ladies are elevated to the rank of Rahaness -- Conversion of
+    Kema, the first queen of King Pimpathara -- Heretics near
+    Thawattie are confounded by the display of miraculous powers --
+    Buddha goes to the seat of Thawadeintha, to preach the law to
+    his mother._
+
+
+When Buddha was in the country of Radzagio, a certain rich merchant,
+named Anatapein, came to Radzagio, with five hundred carts loaded with
+the most precious goods, and took his lodging in the house of an
+intimate friend. Whilst living with his friend, he heard that Gaudama
+had become a Buddha. Suddenly, he was seized with an earnest desire of
+seeing him and hearing his doctrine. On a certain day, he rose at an
+early hour, and perceived, reflected through the lattices of the window,
+some rays of an uncommon brightness. He went in the direction of the
+light to the place where Buddha was preaching the law. He listened to it
+with great attention, and, at the end of the discourse, he obtained the
+state of Thautapan. Two days after, he made a great offering to Buddha
+and to the assembly, and requested him to come to the country of
+Thawattie. The request was granted. The distance to Thawattie is
+forty-five youdzanas. Anatapein spent enormous sums that one monastery
+should be erected at each youdzana distance. When Buddha was
+approaching, the pious merchant arranged as follows for the reception
+of the distinguished visitor, and presenting to him a splendid
+monastery called Dzetawon, which he had made ready for him. He sent
+first his son, richly attired, with five hundred followers, belonging to
+the richest families; then followed his two daughters with five hundred
+girls, all decked with the most costly ornaments. Every one carried
+flags of five different colours. These were followed by five hundred
+dames, having the rich man's wife at their head, each carrying a pitcher
+of water. Last of all, came Anatapein, with five hundred followers, all
+wearing new dresses. Gaudama let the crowd walk in front, and he
+followed attended by all the Rahans. When he entered the grove, he
+appeared as beautiful as the peacock's tail when completely expanded.
+Anatapein asked Gaudama how he wished the donation should be made and
+effected? "Let the monastery be offered," said Buddha, "to all the
+Rahans that may come in future to this place from what quarter soever."
+Thereupon, the rich man, holding a golden vessel of water, poured its
+contents on the hands of Buddha, saying: "I present this monastery to
+Buddha and to all the Rahans that may come hereafter to reside therein."
+Buddha said prayers and thanks in token of his accepting the offering.
+Seven days were devoted to making this great offering, and during four
+months uninterrupted rejoicings went on in commemoration of this great
+and solemn donation. For the purchase of the place, and the expenses of
+the ceremony, enormous sums were lavished. During the era of former
+Buddhas this very place had always been purchased and offered to them
+and their disciples.
+
+[_N.B._--Here is found narrated in full the history of a celebrated
+physician named Dzewaka. As such story has no reference whatever to
+Buddha's career, I will give but a very succinct account of it.]
+
+At a certain time,[1] when Buddha lived in the city of Radzagio, the
+country of Wethalie was made rich, gay, and attractive by the presence
+of a famous courtesan. A nobleman of Radzagio, who had just returned
+from that country, narrated to the king all that he had seen at
+Wethalie, and induced the monarch to set up, in his own kingdom, some
+famous courtesan, who would be skilful in music and dancing, as well as
+attractive by the form and accomplishments of her person. Such a person
+having been procured, she was, by the munificence of the king, placed on
+a most splendid footing, and one hundred pieces of silver were to be
+paid for each evening's visit. The king's son being rather assiduous in
+his visits to her place, she became pregnant. Aware of her state, the
+courtesan affected to be sick until her confinement. She directed her
+servant to throw out the newly-born infant, on a heap of rubbish, in
+some lonely and distant place. The next morning the king's son, going
+out with some attendants, chanced to pass close to the spot where the
+infant had been deposited. His attention having been attracted by the
+noise of crows hovering close by, he went to see what it was. To his
+great surprise, he saw an infant, yet breathing, half buried in rubbish.
+Taken with the beauty of this little creature, the prince ordered the
+child to be carried to the palace, where he was brought up with the
+greatest care and attention. He was named Dzewaka, which means life,
+because the prince, when he found him, inquired if he was alive. The
+young lad, having reached the years of discretion, was unwilling to
+remain in the palace, not occupied with any business. In order to afford
+relief and comfort to his fellow-creatures, he resolved to study
+medicine. He repaired to Benares, placed himself under the direction of
+a famous physician, and soon became eminent by his extreme proficiency
+in the profession. Having left his master, and begun practice in his own
+name and for his own account, Dzewaka worked the most wonderful cures,
+which soon procured to him unbounded wealth and an extraordinary
+reputation.
+
+Dzewaka was at the height of his fame, when, on a certain day, Buddha
+happened to be troubled with bellyache. He called Ananda and said that
+he wanted some medicine to relieve him from pain. Ananda went to the
+place where lived the celebrated Dzewaka, and informed him of Buddha's
+complaint. The doctor ordered first a rubbing of oil, which was to be
+repeated three days after. This remedy not having a full effect, Dzewaka
+took three lily flowers, whereupon he spread several powders, and came
+to Buddha, saying, "Most glorious Phra, here is one lily flower, please
+to smell it; this will be followed by ten motions. Here is a second one;
+the smelling thereof will produce a similar effect; and this one will
+cause the same result." Having handed over the three flowers, the doctor
+paid his respects to Buddha, turned to the right, and left the
+monastery.
+
+When he was crossing the gate, he thought within himself, "I have given
+a medicine calculated to cause thirty motions, but as the complaint is
+rather of a serious and obstinate character, twenty-nine motions only
+will take place; a warm bath would be required to produce the
+thirtieth;" and with this reflection he departed. Buddha, who saw all
+that passed in the doctor's mind, called Ananda and directed him to
+prepare a warm bath. A little while after, Dzewaka came back to Buddha,
+and explained to him his prescription. Buddha was soon restored to his
+former health, and Dzewaka told him that the people were preparing to
+make him offerings. Maukalan went to the son of Thauna, a rich man, to
+get some rice from a field that had been watered with milk. The owner
+gave rice to Maukalan and urged him to partake of it, assuring him that
+there was some other in reserve for Buddha; Maukalan assented. After the
+meal, his patta was cleaned with perfumed water, and filled with the
+choicest food. Maukalan took it to Buddha, who ate it. Afterwards he
+preached the law to the king and to an immense crowd; amongst them was
+Thauna's son. They all obtained the first degree of perfection, but
+Thauna reached at once the state of Arahat.
+
+Dzewaka came again to Buddha's presence, and requested the favour of
+presenting him with two splendid pieces of cloth, which he had received
+in present from a king whom he had cured of a most distressing
+distemper. Moreover, he wished that the Rahans should be allowed to
+receive clothes of a better sort than those they were wont to wear.
+Buddha received the two pieces and preached the law to the donor, who
+attained the state of Thautapan. Dzewaka, rising from his place, wheeled
+to the right and departed.
+
+A little while after, Gaudama called the Rahans and said to them,
+"Beloved Bickus, now I give permission to the faithful to make offerings
+of cloth for your dress.[2] Whoever is pleased with his present dress,
+let him wear it; whoever is disposed to receive some other from the
+people, let him do so. But I must praise you for having hitherto been
+satisfied with the ancient dress." The people of the city having heard
+of the permission given to the Rahans, offered at once more than one
+hundred thousand pieces of cloth. Their example was followed by the
+people of the country, who made offerings to the same amount.
+
+A little while after this, Buddha received a deputation from the
+Wethalie people, inviting him to visit their country. Here is the reason
+of the invitation. The country was very rich and flourishing. The Malla
+princes governed it each in turn for a certain space of time. On a
+sudden a terrific pestilence desolated the land, which was in a short
+time strewed with dead bodies in every direction. In the midst of so
+great a calamity some advised to propitiate the Nats, by making
+offerings to them; others said that recourse must be had to the great
+teachers; a third party insisted upon calling to their aid the great
+Gaudama, who had appeared in this world for the purpose of saving
+mankind. The last opinion prevailed. Having ascertained that he lived at
+Radzagio, a great number of princes, pounhas, and nobles went to
+Radzagio, with great presents for King Pimpathara, to induce him to
+allow the great teacher to come to their country. The object of their
+mission having become known, Buddha agreed to go. He sallied forth from
+the Weloowon monastery, attended by the king as far as the southern bank
+of the Ganges. Having reached the northern one, he was received with
+every possible mark of the highest respect and veneration. As soon as he
+set his feet in the country, a heavy rain fell which almost deluged the
+land. The water carried away the dead bodies. The atmosphere was
+purified, the pestilence ceased, and all the sick recovered. On the
+fifth day after the full moon of Nayon (June), Buddha having conferred
+such a favour to the people of Wethalie, left that country and returned
+to Radzagio, which he reached on the full moon of Watso (July), just in
+time to spend the fourth season in the Weloowon monastery.
+
+Here is inserted a short sketch of the manner in which Buddha spent his
+days during the rainy season, as the translator has found in one of the
+manuscripts before him.
+
+Each day was divided into five parts, and a certain occupation was
+reserved to each part. 1. Buddha generally rose at an early hour, a
+little after daybreak, washed his face, rinsed his mouth, and dressed.
+He then retired into a private apartment. With his all-seeing eyes, he
+glanced over all creatures, carefully examined the amount of their
+merits and demerits, and the real nature of their dispositions. The
+reason for his taking a survey of the state and condition of all beings
+was to ascertain the dispositions of the various beings, and discern
+those who were prepared to hear the preaching of truth from those who,
+on account of their demerits, were as yet unprepared for receiving
+beneficially for themselves such a great favour. When this was done, he
+put on his full canonical dress, and, with the mendicant's pot under his
+arm, he sallied forth in quest of his food. He invariably directed his
+steps towards those places where he knew that his preachings would be
+heard with beneficial results. Sometimes he went alone; at other times
+he was attended with a certain number of his disciples. His countenance
+bespoke an unaffected modesty and an inimitable mildness. Occasionally
+he allowed a display of wonders to take place. Musical instruments
+emitted, of themselves, sweet tunes, which, revealing to the people the
+coming of Buddha, rejoiced their heart and disposed them to bestow
+abundant alms, and to hear the preaching of the law. Some of the hearers
+became Upasakas, others Thautapans, &c., &c., agreeably to every one's
+disposition. Then he returned to his monastery.
+
+2. As soon as he had arrived, he washed his feet, and during the
+ablution he had his disciples assembled round him, and said to them,
+"Beloved Bickus, be ever watchful and attentive, with a mind ever prone
+to reflection. It is exceedingly difficult to obtain the nature of
+man,[3] to hear the law, to become perfect, to obtain the state of
+Rahanda, and to arrive to the condition of a Buddha." He then pointed
+out to them some subjects of meditation. Many of the disciples devoted
+themselves to mental labour; some combined together manual and mental
+exertions; others withdrew to lonely places at the foot of certain
+trees, and into the caves of neighbouring hills. Buddha then took his
+meal, and retired for awhile alone into his own private apartment. When
+he arose a little after mid-day, he anew contemplated all beings, and
+fixed his attention on those that were to come and receive his
+instructions. He soon came out, and at once began to impart instructions
+to all those that had arrived, from what place soever. When the
+instruction was completed, the people withdrew.
+
+3. After the people's departure, Buddha bathed and took a walk in the
+open verandah of the monastery. His mat, cushion, &c., were spread in a
+becoming and open place. The Rahans hastened at that hour to come and
+communicate freely the result of their mental exertions. When they
+wanted any explanation, they were encouraged to put him questions,
+which were instantly answered; and they received submissively the
+answers which he condescended to give to them. This exercise lasted
+until it was dark. The disciples retired from their master's presence.
+
+4. After their departure, the Nats and other celestial beings were
+admitted. Buddha conversed with and instructed them until nearly
+midnight.
+
+5. Buddha then walked awhile to relieve his limbs from extreme
+lassitude, and went into his apartment to take some rest. He rose very
+early, and began to review the beings who, during the days of former
+Buddhas, had distinguished themselves by their exertions in the path of
+virtue and in the high mental attainments.
+
+During one of his usual benevolent errands through the country, Gaudama
+converted Ouggasena, his wife and companions. Here is an abridged
+narrative of that event. Ouggasena was the son of a rich man. In the
+time of his youth a company of comedians came to Radzagio and exhibited
+during seven days in the presence of King Pimpathara and his court. Our
+young man, along with many of his companions, attended the exhibition.
+On a sudden, he became passionately enamoured of a rope dancing-girl,
+who performed many feats with accomplished grace and uncommon address.
+Despite his parents' remonstrances and entreaties, he sacrificed to his
+ungoverned passion all considerations, and he married the damsel. In his
+new situation, he had no alternative but to learn the art of
+rope-dancing, tumbling feats, and standing in various attitudes on the
+extremity of posts or masts, sometimes sixty cubits high. During his
+noviciate, he had to bear the laughter and taunts of his wife and of his
+new friends. By dint of exertion he became proficient in the art of
+performing tumblers' feats with a surprising agility. One day it was
+announced at the sound of the drum that Ouggasena was to perform on the
+top of a post sixty cubits high. An immense crowd of citizens went out
+with great eagerness to see the performance. When the amusements had
+just begun, Buddha happened to pass by with a number of disciples. He
+desired Maukalan to go ahead, and begin to preach to Ouggasena. Soon he
+came up himself in person, and converted the juggler, who forthwith
+descended from his mast, prostrated himself before Buddha, and asked to
+be admitted as a member of the assembly. After further instructions he
+obtained the science of Rahanda. His wife and all the company became
+likewise converts.[4]
+
+Buddha had now fulfilled the promise he had formerly made to the ruler
+of Radzagio, to spend three consecutive seasons in his royal city. He
+went over to the Wethalie country, and fixed his residence in a fine
+place, in the midst of a forest of sala-trees, called Mahawon. Whilst he
+enjoyed himself in that place, a quarrel took place between a portion of
+the people of Kappila and that of Kaulia, who lived on both banks of the
+little river Rauhani. The cause of the dispute was the irrigation of
+paddy-fields. The small river had been duly barred, but on account of an
+unusual drought there was not water enough to supply the quantity
+required for the fields on both banks. One party wanted to have all the
+water, the other demurred. Hence a dispute arose which, wildfire-like,
+spread from the banks of the stream all over both countries. A general
+appeal to arms ensued, and, in a short time, both armies stood facing
+each other in battle array.
+
+At an early hour Buddha, having risen from his couch, cast, as usual, a
+glance over all beings. He soon saw the feud that existed between the
+country of his birth and that of Kaulia. Moved with compassion over the
+miseries which that people, blinded by a furious passion, were bringing
+upon themselves, he went through the air, and stood over and above the
+stream which separated the two armies. Rays of glory, beaming out of his
+person, soon attracted general attention. Both parties laid down their
+arms and prostrated themselves, worshipping him. He said to them,
+"Princes and warriors, hearken to my words. Which is the most valuable,
+a small quantity of water or the lives of countless beings, and, in
+particular, the lives of princes?" They answered, "Of course the lives
+of princes and warriors are most valuable." "If so," retorted Buddha,
+"lay aside your passion, conquer your anger, throw away your weapons of
+destruction, love each other, and live in peace." Both parties, by a low
+and prolonged tone of voice, expressed their deep regret at what they
+had done, and their sincere desire to follow his instructions. He
+preached to them the law in such an impressive and convincing manner
+that on the spot two hundred and fifty noblemen of Kappila and the same
+number of Kaulia asked for admittance among the members of the assembly.
+
+The instruction they had heard, and which had determined their vocation,
+had not had time to cast deep roots in their hearts. They soon regretted
+their home, their families, and their former gay life. Buddha, who saw
+what was going on in their souls, said to them, "Will you come with me,
+and enjoy yourselves on the green banks of the beautiful lake Kontala?"
+They joyfully accepted the proposal. By the power inherent in his
+nature, Buddha took them through the air, and soon reached the lake.
+They alighted on its banks. Delighted with the beautiful scenery that
+surrounded them, and ignorant of the new objects which they saw, they
+interrogated Buddha about the names of the new plants and fruits which
+they perceived. Gaudama condescended to answer all their questions.
+While thus engaged they saw the king of the birds of the lake resting on
+the branch of a tree. On a sudden five hundred birds of the same kind
+came crowding round their chief, and, by their cries and various
+attitudes, testified the happiness which they felt at being in his
+company.
+
+The new converts wondered at the admirable instinct of those birds, and
+communicated to each other their mutual surprise. As an accomplished
+teacher, Buddha availed himself of the opportune moment, and said to
+them in a mild manner, "Beloved disciples, what you see now and admire
+is the lively and true image of my family." So effectually was the
+instruction conveyed that they all at once became Thautapan, and no
+longer thought of returning into the world. By the virtue inherent in
+their new position, they were enabled to fly through the air, and they
+returned with Buddha into the Mahawon residence.
+
+On their arrival, Buddha began his fifth season in that same place. It
+was in the middle of that season, in the month of Wakhaong (August),
+that he heard that his father had been seized with a violent distemper,
+which left him no rest either day or night. Sensible of his approaching
+end, Thoodaudana ardently wished to see his son for the last time. In
+the morning, at the hour when Buddha was reviewing all beings, and
+examining with a compassionate heart their respective condition, he saw
+the sad and painful position of his royal father. He instantly
+summoned, by the means of Ananda, a select band of disciples, and
+flying through the air, alighted with his company in front of the
+palace. Without a moment's delay he ascended to the upper apartments,
+and sat on a place prepared for him, near the head of the couch upon
+which lay the royal patient.
+
+Buddha, recollecting himself awhile, and then laying one of his hands on
+his father's head, said, "By the virtue of the merits I have acquired
+during countless existences, by the power of the fruits gathered during
+forty-nine days round the tree Bodi, let this head be forthwith relieved
+from all pain." It happened so in the twinkling of an eye. Nan, or
+Nanda, the younger brother of Buddha, the son of his aunt Patzapati,
+holding the right hand of his father, said with a fervent earnestness,
+"By the merits that I have obtained at the feet of Buddha, let this
+right hand be freed from all pain." And perfect cure instantly followed.
+Ananda, Phra's first cousin, held the left arm. Thariputra laid his hand
+on the back, Maukalan grasped the feet. All of them with a similar faith
+uttered such like prayers, and the same happy result invariably
+followed. Thoodaudana was delivered from all pain. But he continued to
+remain very weak.
+
+Buddha, profiting by that favourable opportunity, preached to his father
+the law of mutability, and gave him many and truly seasonable
+instructions on that most important subject. With such a persuasive
+language did he expound this favourite doctrine that his father became
+at once a Rahanda. At the same time he distinctly informed him that
+seven days hence the end of his life would inevitably happen.
+Thoodaudana, perfectly prepared for the new change, that is to say, for
+death, by his son's instructions, and thoroughly resigned, saw before
+him the true state of Neibban, and said, "Now I clearly perceive the
+instability of all things. I am free from all passions. I am completely
+disentangled from the trammels of existence." Rocking himself in the
+bosom of these comforting truths, he spent happily the few days he had
+yet to live. On the last day, and for the last time, he paid his
+respects to Buddha by worshipping him. Sitting then on his couch, the
+royal patient humbly asked pardon in the presence of all his attendants
+for all offences he had committed by thoughts, words, and deeds. Having
+performed this act of sincere humility, he consoled his wife Patzapati,
+who sat bathed in tears, as well as the other members of the royal
+family, and several times repeated before them the great truth--that all
+beings, when they come into existence, have within, inherent in their
+nature, a principle of death that hurries them to their end and
+dissolution; that the same principle that has brought near and united
+beings together is always opposed, and at last overpowered by the
+opposite one that tends to separate them. He then placidly lay on his
+couch, and gently breathed his last in the day of the full moon of
+Wakhaong, on a Saturday, at the rising of the sun, in the year of the
+Eetzana, era 107, at the advanced age of ninety-seven years.
+
+Gaudama, after his father's demise, when all the Rahans were assembled
+round the deathbed, said to them: "Beloved Bickus, behold my father's
+remains. He is no longer what he was a little while ago. He has
+undergone the change. No one can offer an effectual and lasting
+resistance to the principle of death, inherent in all beings. Be
+diligent in the practice of good works: follow steadily the four roads
+leading to perfection." After this lecture, he consoled his aunt
+Patzapati and the other ladies of the court, who, with dishevelled hair,
+were wailing aloud and striking their breasts. He minutely explained to
+them the consequences resulting from the great principle of mutability,
+which pervades all beings and infallibly leads them to destruction by
+the separation of their constitutive parts.
+
+When the instruction was finished, Buddha directed Kathaba to go and
+prepare the spot on which the funeral and cremation of the corpse were
+to take place. Aided by Thariputra, he washed the corpse, which was
+subsequently placed in great state, on a magnificent and lofty
+catafalco, raised for the purpose. The princes of Thekkara, Thoopawa,
+and Weritzara, came to attend the royal funeral and offer presents. The
+corpse was carried processionally through the principal streets of the
+city at the sound of all musical instruments. Buddha, in person,
+received the corpse, and laid it on the funeral pile. To no one else
+would he leave the honourable and pious task of setting fire to it. On
+that occasion there took place an indescribable outburst of wailings and
+lamentings. The impassible Buddha preached the law on that occasion. He
+left aside all praises in behalf of the deceased. He was satisfied with
+announcing the law; and countless beings, both among men and Nats,
+obtained the deliverance.
+
+After the loss of her royal husband, Queen Patzapati, profoundly
+impressed with all that she had seen and heard, desired to renounce the
+world and embrace a religious mode of life. For that purpose she came to
+the presence of Buddha, and asked three times the permission to follow
+her inclination and become Rahaness. Three times the solicited favour
+was denied her. Buddha then left his own native country and returned to
+Wethalie, fixing his abode in the Gutagaia-thala monastery, in the
+Mahawon forest.
+
+Buddha had not been long in this place when he had to grant the request
+which he at first refused to his aunt Patzapati. The wives of the
+princes of the Kappila and Kaulia countries, who, to the number of 500,
+had recently renounced the world, desired also to follow the example set
+before them by their husbands. They went to the queen's apartments and
+communicated to her their design, entreating her to help them in
+obtaining the object of their wishes. Patzapati not only promised them
+her support, but expressed the determination to join their company. As a
+token of the sincerity and earnestness of their resolution, all the
+ladies, without the least hesitation, cut their beautiful black hair,
+put on a dress in accordance with their pious intentions, and resolutely
+set out on foot in the direction of the Wethalie country.
+
+Unused to such bodily exertions, the pious pilgrims suffered much during
+their long journey. At last, worn out with fatigue, covered with dust,
+they arrived near the Mahawon monastery. They respectfully stopped at
+the gate, and requested an interview with Ananda. The latter, having
+ascertained from their own mouth the object of their pious and fatiguing
+errand, hastened into the presence of Buddha, and entreated him to grant
+the earnest and praiseworthy demand of his aunt and of the other ladies,
+her companions. On hearing the request, Buddha, for a while, remained
+silent, as if deliberating on the answer he had to give. Then he said:
+"Ananda, it is not expedient to allow women to embrace the religious
+state; otherwise my institutions shall not last long." Ananda,
+undismayed by that reply, respectfully reminded Buddha of all the
+favours he had received from Patzapati, who had nursed and brought him
+up with the utmost care and tenderness, from the day his mother died,
+when he was but seven days old, and represented with a fervent
+earnestness the good dispositions of the pious postulants. Buddha's
+scruples were overcome by the persuasive language of the faithful
+Ananda. He asked whether women could observe the eight precepts: and
+added, that in case they would consent to bind themselves to a correct
+observance of them, they might be admitted as members of the assembly.
+
+Fully satisfied with the answer he had obtained, the venerable Ananda
+saluted Buddha, and hastened to the gate of the monastery, where his
+return was impatiently awaited. On hearing the good news, Patzapati, in
+the name of her companions, spoke to Ananda: "Venerable Ananda, we all
+rejoice that the favour so often asked for has been at last granted unto
+us. As a young maid, who has bathed, and washed her hair, is anxiously
+desirous to put on her fine ornaments, as she receives with delight the
+beautiful and fragrant nosegays that are offered to her, so we are
+longing for the eight precepts, and wish for admittance into the
+assembly." They all promised to observe the rules of their new
+profession to the end of their lives. Yathaudara and Dzanapada-kaliani
+were among these converts. They all, owing to their former meritorious
+works, became subsequently Rahandas.
+
+One of the new female converts seemed to have retained as yet a certain
+admiration of and fondness for her handsome features, and secretly
+prided herself on her beauty. Buddha, who quickly perceived the latent
+enemy lurking in the folds of her heart, resorted to the following
+expedient to correct her. On a certain day, when the proud and vain
+woman was in his presence, he created in an instant a consummate beauty,
+who as much exceeded her in perfection of form as the snow-white swan
+surpasses the black crow. Whilst she looked on this suddenly appearing
+rival with somewhat jealous eyes, Buddha caused the beauty of his
+creation to appear on a sudden very old, with a wrinkled face and an
+emaciated frame, and to exhibit on her person all the various and
+disgusting inroads which the most loathsome diseases make on the human
+body. The change acted as an electric shock on the young religious
+woman. When Gaudama perceived the change, and that she was so horrified
+at such a sight that she was nearly fainting, he said to her: "Behold,
+my daughter, the faithful foreshowing of what shall inevitably happen to
+that form you are so proud of." He had scarcely spoken those words, when
+she was instantly and for ever cured of her vanity.
+
+Buddha left Wethalie and went on the Makula mountain, where he spent his
+sixth season. During his stay in that place thousands of people were
+converted and obtained the deliverance. At the end of that season,
+Buddha went to Radzagio, and stayed in the Weloowon monastery.
+
+It was at that time that Kema, the first queen of King Pimpathara, proud
+of her rank, youth, and beauty, was at last converted. Up to that time
+she had obstinately refused to see Buddha and hear his doctrine. On a
+certain day, the queen went to visit a garden which was in the
+neighbourhood of the Weloowon grove. By a contrivance of the king, her
+husband, she was brought, almost against her will, into the presence of
+Buddha, who worked out the spiritual cure of her foolish vanity by a
+process similar to the one above mentioned. He caused a beautiful female
+of his creation to pass successively, in the queen's presence, through
+the various stages of old age, disease, and death. Her mind having been
+thus well prepared to hear his instructions, Buddha gave her a
+lengthened explanation of the miseries attending the body. It had the
+desirable effect to convert her in so perfect a manner that she entered
+into the current of perfection, and became Thautapan. After having
+obtained the consent of her lord, she was, upon her pressing
+solicitations, admitted into the religious order. She became a Rahanda,
+and among the female members of the assembly she ranked as the disciple
+of the right. Such a glorious charge was owing to her former merits.
+
+On a certain day, a rich man of the country of Radzagio went to enjoy
+himself on the banks of the river Ganges. That man was not a disciple of
+Buddha, nor did he hold the doctrines of the opposite party. He steered
+a middle course between both doctrines, with a mind disposed, however,
+to embrace such opinions as should appear to him based on the best and
+strongest evidence. Chance offered him a favourable opportunity to
+acknowledge the superiority of Buddha over his opponents. He saw a log
+of sandal-wood floating on the stream, took it up, and had a beautiful
+patta made of it. When finished, he wrote upon it these words, "He who
+can fly in the air let him take it." The patta was raised on the top of
+a succession of hampers, tied together, and sixty cubits high. Some
+heretics living in the neighbourhood asked on successive occasions the
+rich man to get down the patta for them; he answered them that he would
+give it only to him who by flight could reach it. The head man of those
+heretics feigned to prepare himself to fly; but when he was extending
+his arms, and raising one of his feet, his disciples, according to a
+preconcerted plan, seized him, saying, "It is not becoming that you
+should exert yourself for such a trifle." But the wily rich man could
+not be thus deceived; he persisted in his former resolution, and for six
+days resisted all their entreaties. On the seventh day Maukalan happened
+to go to that place in search of his food. He was informed of all that
+had just happened. He was, moreover, told that the rich man and all his
+family would become disciples under him who could by flight possess
+himself of the sandal-wood patta. Maukalan was ready, for the glory of
+Buddha, to raise himself in the air, but his companion refused to allow
+him to do it, saying that such an easy work could easily be accomplished
+by one less advanced in merits. Maukalan agreed to his proposal.
+Whereupon entering into the fourth state of Dzan, his companion rose in
+the air, carrying with the toes of one of his feet an enormous rock
+three-quarters of a youdzana wide. The whole space between him and the
+bystanders appeared darkened. Every one was half dead with fear, lest,
+perhaps, it should fall over his head. Maukalan's companion had the rock
+split into two parts, and his person then appeared to the view of the
+assembled crowd. After having during a whole day exhibited such a mighty
+power, he caused the rock to fall on the place he had taken it from. The
+rich man bade him come down, fully satisfied with the display of such
+power. The sandal-wood patta was taken down, filled with the best rice,
+and presented to him. The Rahan received it and went back to his
+monastery. Many persons living at a distance from the place where the
+wonder had been exhibited, followed him to the monastery, begging him to
+show some other signs.
+
+As they approached the monastery, Buddha hearing the noise, inquired
+what it was. He was informed of all the particulars of the event that
+had just taken place. He called the Rahan into his presence, took the
+patta, had it broken into pieces and reduced to dust.[5] He then forbade
+the Rahan ever to make such a display of his power.
+
+The heretics soon heard of the prohibition issued by Gaudama to his
+disciples. They thought that no one would dare to match them in the
+display of wonders, and that they could easily ascertain their
+superiority over him. The ruler of Radzagio, hearing of this news, went
+to Buddha and inquired as to his motive for such a prohibition. Buddha
+told him that the prohibition regarded his disciples only, but not
+himself. The heretics, informed of this, said, "What will become of us?
+Gaudama himself will show signs." They held a council among themselves
+as to what was to be done. Gaudama told the king that in four months he
+would make a grand display of his miraculous power in the country of
+Thawattie, as it was in that place that all former Buddhas had in former
+ages showed signs. The heretics from that day never lost sight of Buddha
+for a moment; they followed him day and night. They gave orders that a
+large and extensive covered place should be prepared for them, where
+they might show their power and outshine that of the Rahan Gaudama.
+Buddha having said that he would select the spot where a white
+mango-tree stood for the scene of his miracles, the heretics caused the
+total destruction of all mango-trees in that direction.
+
+On the full moon of Tabaong (February), Gaudama left Radzagio, attended
+by a large retinue of disciples. He went to preach in different parts.
+On the seventh of the waxing moon of Watso he entered the country of
+Thawattie. A gardener gave him by way of present a large mango fruit.
+Ananda prepared the fruit and Buddha ate it. When this was done, the
+stone was handed to Ananda with an injunction to plant it in a place
+prepared to receive it. When planted, Buddha washed his hands over it,
+and on a sudden there sprang up a beautiful white mango-tree, fifty
+cubits high, with large branches loaded with blossoms and fruits. To
+prevent its being destroyed, a guard was set near it by the king's
+order. Dismayed at such a wonderful sign, the heretics fled in every
+direction to conceal their shame and confusion. Their head man, named
+Pourana, took from a husbandman a large jar with a rope, tied up the
+vessel with one extremity of the rope, passed the other round his neck,
+and flinging first the jar and next himself into the river, where the
+water was very deep, he was drowned, and went to the lowest hell, called
+Awidzi.
+
+Buddha created in the air an immense road, reaching east and west to the
+extremities of the world. When the sun began to verge towards the west,
+he thought the time had come to ascend to that road in the presence of
+an immense crowd, that covered an area of thirty-six youdzanas, and
+there make a display of his wonderful powers. He was on the point of
+crossing the threshold of the building that had been erected for him by
+the care of Nats, when a female convert, named Garamie, who had become
+an Anagam, came into his presence, and after the usual prostrations said
+to him, "Glorious Buddha, it is not necessary that you should take the
+trouble of working wonders; I, your servant, will do it." "What wonder
+will you work, my daughter, Garamie?" replied Buddha. "I will," said
+Garamie, "fill up the space with water, and plunging into the water in
+an eastern direction, I will come back, and reappear in the west like a
+water-fowl. On my appearance before the crowd they will ask, What is
+this water-fowl? And I will answer to them, that this water-fowl is
+Garamie, the daughter of the most excellent Buddha. This is the wonder I
+will accomplish. The heretics, on seeing it, will say to themselves, If
+such be the power of Garamie, how much greater and more wonderful must
+be that of Buddha himself?" "I know," said Buddha, "that you have such a
+power, but it is not for your sake that these crowds have been gathered
+together;" and he refused the solicited permission. Garamie said to
+herself, Buddha would not allow me to work this great wonder, but there
+is some one else that can do greater things than I; perhaps Buddha will
+not be so inflexible with them as he is with me. She then withdrew to a
+becoming place.
+
+Buddha thought within himself, There are many among my disciples who can
+make a display of great wonders; it is meet that the crowds should be
+aware of it, and see how, with hearts stout as that of the lion, they
+are ready to perform the most wonderful feats. He said aloud, "Who are
+they that can do wonders? let them come forward." Many came into his
+presence with a lion-like boldness and a thundering voice, craving for
+the honour of displaying supernatural powers. Among them was a rich
+man, named Anatapein; a female child, called Tsera; a grown-up woman,
+and Maukalan. They volunteered their services to perform the most
+extraordinary wonders, in order both to frighten the heretics, and make
+them understand that, if such a power belonged to the disciples, what
+that of Buddha himself must be. But Buddha would not accept their
+proffered services, and said to them that the people had not been
+assembled there for their sake, but for his; and that to him alone was
+reserved the task of enrapturing the crowds by the great wonders he was
+preparing to show. Addressing Maukalan, he said to him that, being a
+Buddha, he could not leave to others the trouble of performing his own
+duty. In a former existence, when he was a bullock, he drew from a muddy
+place a heavily-laden cart, to save a Brahmin's property and rejoice his
+heart.
+
+Buddha ascended to the immense road which he had created in the air in
+the presence of the crowd, that filled a place of eighteen youdzanas in
+breadth and twenty-four in length. These wonders which he was about to
+display were the result of his own wisdom, and could not be imitated by
+any one. He caused a stream of water to issue from the upper part of his
+body and flames of fire from the lower part, and on a sudden the reverse
+to take place; again fire issued from his right eye, and streams of
+water from his left eye, and so on from his nostrils, ears, right and
+left, in front and behind. The same wonder too happened in such a way
+that the streams of fire succeeded the streams of water, but without
+mingling with each other. Each stream in an upward direction reached the
+seats of Brahmas; each stream in a downward direction penetrated as far
+as hell; each in a horizontal direction reached the extremities of the
+world. From each of his hairs the same wonderful display feasted the
+astonished eyes of the assembled people. The six glories gushed, as it
+were, from every part of his body, and, made it appear resplendent
+beyond description. Having no one to converse with, he created a
+personage, who appeared to walk with him. Sometimes he sat down, while
+his companion was pacing along; and at other times he himself walked,
+whilst his interlocutor was either standing or sitting. All the while
+Buddha put to him questions which he readily answered, and in his turn
+replied to the interrogations that were made to him. At intervals Phra
+preached to the crowd, who were exceedingly rejoiced, and sung praises
+to him. According to their good dispositions, he expounded the various
+points of the law. The people who heard him and saw the wonderful works
+he performed, obtained the understanding of the four great principles.
+
+Buddha, having completed the twofold work of preaching to the crowds,
+and exciting their respect and admiration by the most astonishing
+display of the most extraordinary miracles, began to think within
+himself as follows: To what place have all former Buddhas resorted after
+the display of signs, and spent the season? He saw by a stretch of his
+incomparable foresight that all of them had gone to the seat of
+Tawadeintha, in the Nats' country, to announce the perfect law to their
+mothers. He resolved to go thither too. With one step he reached the
+summit of the mountain Ugando, at a distance of 160,000 youdzanas, and
+another step carried him to the top of the Mienmo mountain. This was
+done without any effort on the part of Buddha. Those mountains lowered
+their summits to the very spot where he was standing, and rose up again
+to resume their lofty position. Buddha found himself brought almost
+instantaneously to the seat of Tawadeintha.[6] He took his position on
+the immense rock Pantukambala. When he lay extended there upon his
+tsiwaran, the huge mass on a sudden contracted itself to the very narrow
+dimensions of his dress.
+
+The people who had seen Buddha, and who could not now descry him, found
+themselves in a state of bereavement, as if the sun and the moon had
+disappeared from the sky. They gave full vent to their cries and
+lamentations, saying: We are now deprived of the blessed presence of him
+who is the most excellent among the three sorts of beings, men, Nats,
+and Brahmas. Some said he has gone to this place; some replied, no, he
+has gone to that place. Many of the people, who had just arrived from
+different parts of the country, were exceedingly grieved, because they
+could not see him. They all repaired before Maukalan, to ascertain from
+him what place Buddha had gone to. Maukalan knew it, but he wished to
+leave to Anourouda the honour of satisfying their curiosity. The latter
+said to them that Buddha had gone to the seat of Tawadeintha to preach
+the law to his mother, and spend there one season on the rock of
+Pantukambala. He added, that he would be back in three months hence, on
+the day of the full moon of Thadin-kioot (October). They came to the
+spontaneous resolution to remain on that very spot, and not to return
+to their homes, until they had seen Buddha a second time. They erected
+temporary sheds; and, though the place was small for such a countless
+multitude, they managed to accommodate themselves in the best way they
+could. Previous to his departure, Buddha had enjoined on Maukalan to
+remain with the people and preach to them the law. Maukalan faithfully
+complied with the request, and during three consecutive months
+instructed the people, and answered all their questions. The rich man
+Anatapein fed the Rahans and the assembly abundantly during the whole
+time.
+
+
+FOOTNOTES
+
+    [1] It is impossible to assign the motive that induced the
+    compiler of Buddha's life to insert in his work a long episode
+    on the celebrated physician Dzewaka. The story is in itself
+    uninteresting, and throws no light whatever on the history of
+    the supposed originator or reformer of Buddhism. For this reason
+    it has been thought quite unnecessary to give a complete
+    translation of the whole passage. The name of Dzewaka is quite
+    familiar to the adepts of the medical art in Burmah. Many times
+    the writer has made inquiries respecting the works of the
+    Hippocrates of India, but he has never been able to meet with
+    mention of or allusion to such compositions. Hence he has been
+    led to suppose that the father of medicine in these countries
+    has left behind him no writings to embody the results of his
+    theoretical and practical favourite pursuits. Surgery appears to
+    have been no novelty with our great doctor, since we see him on
+    an occasion extracting from the body of a prince, by means of an
+    incision, a snake that put his life in peril.
+
+    The numerous quacks who in Burmah assume the name of physicians,
+    and are ever ready to give medicines in all cases, even the most
+    difficult and complicated, are ignorant of the very elements of
+    the surgical art. They possess a certain number of remedies,
+    made up of plants, which, when applied under proper
+    circumstances and in certain cases, work wonderful cures. But
+    the native physicians, unable in most instances to discern the
+    true symptoms of diseases, prescribe remedies at random, and
+    obtain, in too many cases, results most fatal to the unfortunate
+    patient. In medicine as well as in religion, ignorance begets
+    superstition and recourse to magical practices. We may
+    positively assert that the black art is, with native
+    practitioners, an essential concomitant to the practice of
+    medicine. When a physician has exhausted the limited stock of
+    remedies that he possesses, and he finds, in spite of his
+    exertions, that the disease bids defiance to his skill, he
+    gravely tells the relatives of the patient that some evil spirit
+    is interfering with his remedies, and that he must be expelled
+    ere there can be any chance of relieving the sufferer and
+    obtaining his recovery. Whereupon a shed is erected with the
+    utmost speed on a spot close to the house of the patient.
+    Offerings of rice, fruits, and other articles are made to the
+    pretended evil spirit, who is supposed to have got hold of the
+    sufferer's body. Dances of the most frantic character are
+    carried on by his relatives. Males will only officiate in
+    default of females; preference is always given to the latter.
+    Young girls, say the Burmese, are the fittest persons for the
+    occasion, as it is supposed that the evil Nat is more
+    effectually and easily propitiated by the power of their charms.
+    This exercise lasts until, strength at last failing them, they
+    drop down in a state of complete exhaustion and prostration.
+    They appear as if they had entirely lost their senses. In that
+    state they are supposed to be inspired by the evil spirit.
+    Interrogated by the physician on the nature of the disease, and
+    the proper remedies to be applied for eradicating it, they give
+    answers, or rather they become channels through which the
+    spirit, satisfied with the offerings made in his honour,
+    condescends to declare that he has now left the patient, and
+    that by placing him under a certain treatment, which he fails
+    not to indicate, he will soon recover his health. Occurrences of
+    this nature are exceedingly common. They are called by the
+    natives festivals of the _Nat-pan_, or of the possessing spirit.
+
+    [2] The first followers of Buddha, observing a mode of life much
+    resembling that of the Rathees, had hitherto made use of the
+    dress they had purchased previous to their leaving the world.
+    But when they became professed members of the new society, they
+    were subjected to the observance of the vow of strict poverty,
+    and had to depend entirely on public charity for the obtaining
+    of the required food and raiment. The old clothes brought at the
+    time of their entering the society were worn out and unfit to be
+    put on. Others were to be provided for by some means that would
+    not wound the delicate feeling of absolute poverty. The only one
+    that occurred was the willing and liberal dispositions of the
+    lay members of the Buddhist community. This new source of
+    abundant alms was opened by our Buddha himself, on the occasion
+    of the offering made by Dzewaka. Desiring likewise to do away
+    with the scruples many religious might entertain respecting the
+    lawfulness or unlawfulness of receiving articles of dress,
+    Gaudama laid it down as a regulation that all the religious
+    could lawfully accept all that might be willingly offered them
+    by the faithful. In the foregoing pages we have seen the founder
+    of Buddhism granting to his followers permission to receive
+    houses and landed properties presented to communities. Now the
+    same legislator, adhering to the same principle, gives a fuller
+    development thereto, and extends to articles necessary for dress
+    the leave to receive offerings of this description, proffered by
+    the faithful to the religious. In the book of Buddhist
+    ordinations, or promotion to the degree of Patzin, mention is
+    made of these two sorts of permissions given to the Rahans.
+
+    [3] It was at that moment that Gaudama delighted to reveal to
+    his disciples the most startling points of his doctrine, and
+    made them familiar with certain tenets upon which he laid much
+    stress. He wished that what he looked upon as subjects of the
+    greatest importance, should be come familiar to them. No doubt
+    he intended that those favourite topics should become the
+    spiritual food upon which his disciples' minds should feed
+    during the hours devoted to meditation. Those who are
+    uninitiated in the doctrines of Buddhism will not understand the
+    meaning of such an expression. It is difficult to obtain the
+    nature of man. Such language is, however, in perfect accordance
+    with the principles of that system. A being, who is in one of
+    the four states of punishment, that of an animal, for instance,
+    shall have, in many instances, to pass through an immense number
+    of various existences, ere he can escape from the circle of
+    animal existences, and at last emerge into that of man. To give
+    us an idea of the excessive difficulties a being has to
+    encounter, they make use of the following comparison. Let us
+    suppose that a needle be dropped from one of the seats of
+    Brahmas, and at the same time a man on earth be keeping another
+    needle with the point upwards. It will be more easy for the two
+    needles' extremities to come in contact one with the other, than
+    it will be to a being in the condition of animal to reach the
+    state of man. On the same principle one can easily imagine what
+    mighty efforts must be made during countless existences ere a
+    simple man can obtain all the qualifications necessary for
+    enabling him to become a Buddha. The theory of Gaudama, on this
+    point, resembles much that of some modern thinkers who preach
+    the perfectibility of man to an almost infinite degree.
+
+    [4] The conversion of Ouggasena and of his companions, procured
+    by the direct intervention of Buddha himself, is another
+    instance of the truly liberal spirit which animated the great
+    preacher. His law was intended for all without exception. The
+    profession of these individuals whom he so peculiarly selected
+    was far from being a respectable one. The proud Brahmin would
+    not have condescended to take notice of people who, in his
+    opinion, had degraded themselves so low. But the new teacher,
+    though born from parents belonging to a high caste, entirely
+    free from the prejudices inculcated by the narrow spirit of
+    caste, rose himself to such a high position as to look upon man,
+    whatever his condition or position might be, as a fellow-being
+    fully entitled to the benefit of his instructions. This is one
+    of the most striking features of his preachings, its
+    universality as regards persons and places. It enables us to
+    account for the rapid and astonishing diffusion of his doctrines
+    through so many countries. It constitutes the essential and
+    capital difference between the two great systems which, in days
+    long passed by, have contested for the religious supremacy over
+    the Indian peninsula.
+
+    In the subsequent story of Thoodaudana's illness, we see Buddha
+    first, then Ananda, Thariputra, and Maukalan relieving the
+    illustrious patient from his bodily distemper, by invoking, not
+    the interference of a supreme Being, whom they ignore, but a
+    certain power or influence connected with former good deeds. A
+    great, nay, a miraculous, effect is produced by the agency of a
+    cause which no one but a Buddhist can understand. He has
+    recourse to _kan_, or the influence resulting from meritorious
+    actions, as to a mighty agent who has the power to work any
+    desired result whatever. But how a man can by his own will
+    control the influence of his good actions, so as to produce a
+    grand effect in no way short of a miracle, is a thing which can
+    in no rational way be explained or accounted for.
+
+    [5] The rebuke given by Buddha to the disciple who had, without
+    permission, made such a display of miraculous power, intended
+    though it was for the promotion of his glory, was designed to
+    operate as a salutary check on the pride that might find its way
+    into the heart of even the most privileged beings. Such a lesson
+    was deemed of the greatest importance, since we find in the book
+    of Buddhistic ordinations the sin of boasting of or pretending
+    to the power of working wonders, &c., ranked among the four
+    capital sins, excluding a Rahan for ever from the society of the
+    perfect, and depriving him of his rank and dignity. Buddha, it
+    seems, wished to reserve to himself alone the honour of working
+    miracles, or to give the permission, when circumstances should
+    require it, to some of his disciples to do the same in his name
+    and for the exaltation of his religion.
+
+    The following story of Purana and his five associates holds a
+    prominent rank among the events that have rendered Buddha so
+    celebrated. Gaudama, as it has been already mentioned in some
+    foregoing notes, was an ascetic who had studied philosophy under
+    eminent masters who belonged to the Brahminical school. In many
+    of his opinions, as well as in his mode of life, there was no
+    perceptible difference between him and the followers of the
+    Brahmins. The writings of the latter, as well as those of the
+    earliest Buddhists, exhibit to us the sight of a great number of
+    schools; where opinions on ontology, morals, and dogmas, &c., at
+    once various, multifarious, and opposite, were publicly taught.
+    Then the human mind, left to its own resources, launching forth
+    into the boundless field of speculative philosophy, ran in every
+    direction, searching after truth. The mania for arguing,
+    defining, drawing conclusions, &c., in those days, prevailed to
+    an extent scarcely to be credited. Many centuries before
+    Aristotle wrote the rules of dialectics, the Indian philosophers
+    had carried the art of reasoning to a great degree of nicety and
+    shrewdness. Witness the disputes and discussions between the
+    Brahmins and the immediate disciples of Buddha. When our Phra
+    began to attract about his person crowds of hearers and
+    disciples; when his opinions on the end of man were understood
+    and appreciated; when the system of castes received the first
+    shock from the new but rapidly progressing doctrine; when the
+    eyes and hearts of the people were slowly at first, and rapidly
+    afterwards, centred on the new preacher and his disciples; when
+    at last alms, that had hitherto flowed into the abodes of the
+    Brahmins, began to enter into new channels and carry their
+    substantial produce to the door of the followers of the new
+    sect, then jealousy and other passions began to agitate the
+    hearts of those who had hitherto retained an undisputed sway
+    over the credulity of the people. They tried, if credit be given
+    to the works of Buddhists, every effort and devised every means
+    in order to oppose the progress of the new doctrine.
+
+    In this instance, Purana and his friends, assisted, as the
+    Buddhists pretend, by the agency of the evil one, wished to
+    enter into discussion with Buddha and to surpass him in the
+    display of miraculous power. The contest was to take place in
+    the country of Thawattie, in the presence of the king and of a
+    countless multitude assembled for the purpose. Purana, as usual
+    with Buddhists in regard to those who held opinions different
+    from their own, is styled a heretic. Of the opinions of the
+    enemies of Buddha nothing is said in the present work, but the
+    writer has had the opportunity of perusing another work where a
+    slight allusion is made to those six holders of heterodox
+    doctrines. Their opinions were at variance on the beginning of
+    this world, the eternity of matter, the existence of the soul,
+    and a first principle, creator of all that exists. We may infer
+    therefrom that they were heads or chiefs of various schools,
+    who, though not agreeing among themselves upon purely
+    speculative doctrines, united and combined against the common
+    enemy. A detailed account of the doctrines held by these six
+    heretics would prove highly interesting, as it would throw some
+    light on the very obscure and imperfectly known history of
+    Indian philosophy, in the days when Buddhism assumed the shape
+    of a religious system. To those who are unacquainted with Indian
+    literature, the great progress made by Hindus in philosophical
+    sciences at such an early period may appear somewhat doubtful:
+    but modern discoveries made all over the Indian peninsula leave
+    not the least doubt respecting this startling assertion. At a
+    period when Greece and the other regions of Europe were sunk in
+    a state of complete ignorance, most of the branches of
+    literature were successfully cultivated on the banks of the
+    Ganges. The study of philosophy always supposes a great
+    intellectual advancement. There would, therefore, be no rashness
+    whatever in asserting that the present state and condition of
+    India, as regards literary progress, are much below the mark
+    that was attained at such a remote period. The epoch of literary
+    decadence began with the devastating expeditions of the
+    fanatical Moslem in the tenth century. It is probable, too, that
+    the religious and sanguinary conflicts between the Buddhists and
+    Brahminists have had their share in bringing about a similar
+    result. The latter, having obtained the ascendancy over their
+    adversaries, became more bigoted. They would no longer tolerate,
+    to the same extent as before, the liberty of elaborating new
+    systems, lest some successful philosopher might hereafter
+    propagate opinions at variance with their own, undermine the
+    mighty fabric of their creed, and endanger the holding of that
+    absolute sway and paramount influence they had recovered, after
+    centuries of a deadly contest with the disciples of the
+    philosopher of Kapilawot.
+
+    [6] The preachings of Buddha were not to be confined to the
+    narrow limits of man's abode; they were designed to reach much
+    further. All beings living in the six seats of Nats were to
+    share with men the blessings of the publication of the perfect
+    law. It has been already stated at length, in a foregoing note,
+    that the condition of Nats is merely a state of pleasure and
+    enjoyment allotted to those who in former existences had done
+    some meritorious work. The fortunate inhabitants of these
+    celestial regions remain in those seats until the sum of their
+    respective merits being, as it were, exhausted, they return to
+    the abode of man, the true place of probation for all beings
+    living therein. The condition of Nat, therefore, is not a
+    permanent one; the Nat, after his time of reward is over, has to
+    migrate to our terrestrial abode, begin a new existence, and
+    endeavour to advance himself in the way of perfection by the
+    practice of virtue. He is as yet very far from the state of
+    Neibban. Like man, he has to learn the sublime law, and to
+    become acquainted with the roads leading to the four high
+    perfections. Buddha, who came to announce the law of salvation
+    to all beings, could not but go to the seats of Nats, and teach
+    them the way to free themselves from the turmoil of never-ending
+    existence. The preachings of Buddha for three consecutive months
+    were attended with a success that must have exceeded his most
+    sanguine expectations. Millions of Nats were converted, and
+    forthwith obtained the deliverance. Others less advanced in
+    merits obtained the first, or second, or third state of
+    perfection.
+
+    During his stay in the other seats of Nats, Buddha gave a
+    decision on the merits of almsgiving, which is certainly to the
+    advantage of the yellow-dressed Bickus, but appears somewhat
+    opposed to all principles of justice and reason. In his opinion
+    the inward dispositions of him who gives alms has nothing to do
+    with the merits resulting from such a good work. Those merits
+    are strictly proportionate to the degree of sanctity or
+    perfection of him who receives alms. Such doctrine, destructive
+    of the purest and noblest motives that can actuate man to do
+    good, is openly upheld now both in theory and practice by the
+    Buddhist monks. When they receive alms from the admirers of
+    their saintly mode of life, they never think of returning thanks
+    to those who so liberally administer to all their material
+    wants; they content themselves with saying, Thadoo, thadoo; that
+    is to say, Well, well; and the pious offerer withdraws perfectly
+    satisfied and happy, relying on the merits he has gained on this
+    occasion, and longing for another opportunity of doing the like.
+    The liberality of the laity towards the religious is carried to
+    an excess scarcely to be credited. Government do not interfere
+    in the maintenance of the perfect, and yet they are abundantly
+    supplied with all the necessaries, nay, the luxuries, of life.
+    They live on the fat of the land.
+
+    That the crowds of people might be better prepared for hearing
+    the sacred law and obtaining a correct understanding of it,
+    Buddha charges Maukalan to a regular fast, or at least
+    abstinence, carried to a considerable degree. A free and copious
+    use of nourishing substances unfits man for mental exertions,
+    occasions in him heaviness and supineness, enervates and weakens
+    the vigour of the intellect, and gives to matter a
+    preponderating influence over the soul. The advice will hold
+    good everywhere, but it becomes particularly pressing and
+    stringent when addressed to an audience of Buddhists, who
+    require the full force of their mind to be able to understand
+    the various bearings of a doctrine resting on the most abstruse
+    principles, the end of which too is to disentangle the soul from
+    the influence of materiality. Up to this day in Burmah there are
+    some remnants of the observance of fast during the three months
+    of Lent, when the law is oftener expounded to and better
+    observed by religious people. The obligation of fasting during
+    the days of the quarters of the moon is generally admitted, and
+    some few observe it, if not always, at least from time to time.
+    The generality of the Burmese people entirely disregard fasting.
+
+    Curious but interesting is the reply Buddha gave to Thariputra,
+    who rejoiced exceedingly because men and Nats vied with each
+    other in paying great honours to him. He unhesitatingly states:
+    Blessed are all those who rejoice on his account. By this joy we
+    ought not to understand the transient and momentary affection of
+    the heart, elicited by some pleasing and agreeable occurrence;
+    but the kind of joy alluded to is a rational, philosophical, and
+    religious one, having its origin, first, in a full and perfect
+    knowledge of Buddha's transcendent excellence, rendering his
+    person an object of the highest admiration; and, second, in a
+    lively confidence in his benevolence and goodness towards all
+    beings, which urge him to labour for their deliverance from all
+    miseries and their guidance to a state of peace and rest. Such a
+    joy, diffused over the heart, creates an ardent love for Buddha
+    and his doctrine; that affection rests, not on Buddha, as a mere
+    individual, but on him who is the personification of a saviour
+    of all beings. It implies faith in him and his preachings, as
+    well as a strong confidence in his power and willingness to
+    confer the greatest possible benefits. Hence there is no wonder
+    to hear Buddha declaring all those blessed who on that solemn
+    occasion rejoiced in him.
+
+
+
+
+CHAPTER X.
+
+    _Buddha's proceedings in the seat of Tawadeintha -- His
+    triumphant return to the seat of men, in the city of Thin-ka-tha
+    -- He is calumniated by the heretics of Thawattie -- Eighth
+    season spent in the forest of Tesakala -- Subsequent preachings
+    -- He meets with a bad reception in the Kothambi country --
+    Dissension among the disciples -- Reconciliation -- Travels of
+    Buddha -- Preaching to a Pounha who tilled a field._
+
+
+While Buddha was in the seat of Tawadeintha all the Nats came from more
+than ten thousand worlds to his presence; but the glory that always
+encompasses their bodies disappeared, or was completely outshone by that
+of Buddha's person. His mother, a daughter of Nats, came from the seat
+of Toothita to see her son and hear his instructions. She sat on his
+right. Two sons of Nats stood by the right and left of his mother. The
+crowd was so great that it covered a surface of eighteen youdzanas. In
+that immense assembly two Nats were conspicuous by their particular
+demeanour and position. One of them stood so close to Buddha as to touch
+almost one of his knees, the other was standing in a respectful position
+afar off. Buddha asked the latter what he had done to deserve the place
+he occupied. He answered that, during former existences, he had made
+abundant alms indeed, but his merits had been comparatively small,
+because he had not done those good works to persons eminent for their
+sanctity. The same question was put to the other Nat, who said that he
+was, in a former existence, living in very narrow circumstances, but
+that he had had the good fortune of giving alms, according to his
+limited means, to persons who were much advanced in merits. With a voice
+that was heard by the crowds on the seat of men, Buddha proclaimed the
+immense advantage of giving alms to and supporting the Rahans and those
+advanced in perfection. They were, said he, like good seed sown on a
+good field, that yields an abundance of good fruits. But alms given to
+those who are as yet under the tyrannical yoke of passions are like a
+seed deposited in a bad soil; the passions of the receiver of alms
+choke, as it were, the growth of merits. At the conclusion, the two Nats
+obtained the reward of Thautapan. The crowds on earth had also the
+benefit of hearing his instructions.
+
+Whilst Buddha was in the middle of the Nats, he announced the law of
+Abidama to his mother. Having to go about to get his food, Buddha
+created a likeness of another Buddha, whom he commissioned to continue
+the preaching of the Abidama. As to himself, he went to the mountain of
+Himawonta, ate the tender branches of a certain tree, washed his face in
+the lake Anawadat, and partook of the food he received from the Northern
+Island. Thariputra went thither to render him all necessary services.
+When he had eaten his meal, he called Thariputra, and desired him to go
+and preach the law of Abidama to five hundred Rahans, who were present
+when the display of wonders took place, and were much pleased with it.
+In the time of the Buddha Kathaba those five hundred Rahans were bats,
+living in a cave much resorted to by Rahans, who were wont to repeat the
+Abidama. Those bats contrived to retain a certain number of words, the
+meaning whereof they could not understand. When they died, they were
+transferred into one of the seats of Nats; and when they became men
+anew, they had the good fortune to be born from illustrious parents, in
+the country of Thawattie, and when Phra showed his powers, they were
+much pleased. They became Rahans under Thariputra, and were the first to
+understand perfectly the sublime law of Abidama.
+
+As to Buddha, he returned to the seat of Tawadeintha and continued the
+instructions, where the Buddha of his creation had left them. At the
+end of three months' preaching, an innumerable number of Nats knew and
+understood the four great principles. As to his mother, she obtained the
+perfection of Thautapan.
+
+The time when Buddha was to return to the seat of men was near at hand.
+The crowds, eager to know the precise time when Buddha was to come back
+among them, went to Maukalan to ascertain from him the precise day on
+which they would be blessed with his presence. "Well," said Maukalan to
+the people, "in a very short time I will give you an answer on the
+subject of your inquiry." That very instant he plunged to the bottom of
+the earth and reappeared, but when he was at the foot of the Mienmo
+mountain, he ascended, in the view of the crowd whom he had left, and
+soon arrived in the presence of Buddha, to whom he explained the object
+of his errand. "My son," answered Buddha, "in what country does your
+brother Thariputra spend his season?" "In the city of Thin-ka-tha,"
+replied Maukalan. "Well," said Buddha, "seven days hence, at the full
+moon of Thadin-kioot (October), I will descend near the gate of
+Thin-ka-tha city; go and tell the people that those who desire to see me
+must go to that country, distant thirty youdzanas from Thawattie. Let no
+one take any provision; but by a rigorous abstinence let them dispose
+themselves to hear the law that I will preach." Maukalan, having paid
+his respects to Buddha, returned to the place where the assembled
+multitude anxiously waited for him. He related to them all the
+particulars regarding his interview with Buddha, and conveyed to them
+the much-wished-for intelligence of his speedy return on earth.
+
+On the day of the full moon of Thadin-kioot (October), Buddha disposed
+himself to go down to the seat of men. He called a prince of Thagias and
+directed him to prepare everything for his descent. Complying with his
+request, the Thagia prepared three ladders or stairs, one made of
+precious stones, occupying the middle; one on the right made of gold;
+and a third, made of silver, on the left. The foot of each ladder rested
+on the earth, near to the gate of Thin-ka-tha city, and their summits
+leaned on the top of the Mienmo mountain. The middle ladder was for
+Buddha, the golden one for the Nats, and that of silver for the Brahmas.
+Having reached the summit of the steps, Buddha stopped awhile, and
+resolved to make a fresh display of his power. He looked upwards, and
+all the superior seats of Brahmas were distinctly descried; on his
+looking downwards, his eyes could see and plunge into the bottom of the
+earth to the lowest hell. The Nats of more than a thousand systems could
+see each other. Men could perceive Nats in their fortunate seats, and
+Nats saw men in their terrestrial abode. The six glories streamed forth
+with an incomparable splendour from Buddha's person, which became
+visible to all the crowds. There was not one who did not praise Buddha.
+Having the Nats on his right, and the Brahmas on his left, the most
+glorious Phra began his triumphant coming down. He was preceded by a
+Nat, holding a harp in his hands and playing the most melodious tunes;
+another Nat fanned him; a chief of Brahmas held over him a golden
+umbrella. Surrounded with that brilliant _cortège_, Buddha descended
+near the gate of Thin-ka-tha city, and stopped there for awhile.
+Thariputra came forthwith into the presence of Buddha, paid him his
+respects at a becoming distance, and said, with a heart overflowing with
+joy: "On this day, O most glorious Buddha, all the Nats and men are
+showing their love to you." Buddha replied: "Blessed is Thariputra, and
+blessed are all those who rejoice on my account. Men and Nats love him
+who is acquainted with the sublime law, who has put an end to his
+passions, and who has attained to the highest state of contemplation."
+At the end of his discourse, innumerable beings understood the four
+great principles, and the five hundred Rahans whom Thariputra was
+commissioned to instruct reached the state of Arahat. On the spot where
+all Buddhas set their feet, when coming from the seat of Tawadeintha, a
+dzedi[1] has always been erected.
+
+Buddha, on leaving Thin-ka-tha, shaped his course towards Wethalie, and
+took his abode in the Dzetawon monastery. The fame of the wonders he had
+performed increased his reputation, and elicited from the people fresh
+tokens of respect and veneration. Alms poured from all quarters into the
+monastery; the liberality of the people towards his person and that of
+his disciples expanded in a wonderful manner. The heretics, who swarmed
+in Wethalie and its neighbourhood, became exceedingly jealous of
+Buddha's successes. The loss which they sustained in the donations of
+the people added fuel to the inward discontent. They resolved to devise
+some means to lower the character of Buddha in the opinion of the
+people. After a long deliberation, they fixed on the following plan:--A
+certain woman of great beauty, but of a rather doubtful character, was
+induced to join them in accusing Gaudama of having violated her. She
+contrived to assume the appearance of a person in a state of pregnancy,
+and, covering herself with a piece of red cloth, she went about the town
+spreading evil reports respecting Buddha's character. She had the
+impudence even to go into the Dzetawon monastery, and ask Buddha to
+provide a place for her approaching confinement, and likewise
+maintenance for herself and the child she was by him pregnant with. Such
+an infamous calumny did not, however, move him in the least. Conscious
+of his innocence, he lost nothing of his usual composure and serenity.
+But by the interference of the Thagia the slander was made manifest. Two
+mice bit the strings that kept tied up on the abdomen the apparatus
+designed to prop up the deceit, and, on a sudden, the whole fell on the
+ground, proclaiming at once the innocence of the sage and smiting his
+enemies with confusion.
+
+Every one present on the occasion gave vent to his just indignation at
+such a base attempt on the part of the heretics. But Buddha meekly
+replied that what had just happened was a righteous retribution for a
+misbehaviour of his own during a former existence. At that time, he was
+on a certain day under the influence of liquor, when he chanced to meet
+on his way a Pitzegabuddha. Without any reason or provocation, he abused
+the holy man with the lowest and coarsest expressions, and went so far
+as to tell him that his whole life was but a series of hypocritical
+actions. Turning then towards his disciples, he added, with a grave
+countenance, that what they had now witnessed was the just punishment
+inflicted on him under the influence of the demerit created and
+generated by his former evil doing.
+
+The eighth season was spent in the grove or forest of Tesakala, and when
+the rains were over, the most excellent Phra travelled throughout the
+country, preaching and teaching the right way to many. Countless
+converts entered one of the four ways, and many obtained at once the
+deliverance.
+
+In the town of Santoo-maragiri, he was preaching to the benefactors who
+had fed him and his disciples. Among the hearers were two persons,
+Nakoulapita and Nakoulamata, husband and wife, belonging to the pounha
+race. During a great many successive former existences they had had the
+good fortune to be father, mother, uncle, aunt, &c., to Buddha. During
+the present existence the feeling of affection towards him with whom
+they had been so long and so intimately connected was powerfully
+awakened and glowed in their hearts. Under the influence of that
+natural, kindly, and tender feeling, they came forward, and prostrating
+themselves before Gaudama, said to him: "Dear son, how is it that you
+have been away from us for so long a while? We are so happy to see you
+after so long an absence." Buddha, remaining indifferent to such a scene
+and language, knew at once what were the real wants of that good couple,
+and in what manner he could acknowledge the great favours he had during
+former existences received at their hands. He preached to them the most
+excellent law. They were thoroughly converted. The next morning they had
+the happiness to supply their great teacher and his company with the
+choicest food. Meanwhile they addressed to him the following request:
+"During many existences we both have always been happily united: not a
+word of complaint or quarrel has ever passed between us. We pray that in
+our coming existences the same love and affection may ever unite us
+together." Their request was affectionately granted, and Buddha, in the
+presence of a large assembly, pronounced them blessed and happy amongst
+all men and women.
+
+The son of the ruler of the country where these things happened was, to
+his great affliction, childless. He invited Buddha to come and partake
+of his hospitality in his house. The offer was accepted. Great
+preparations were made for the reception of the illustrious visitor. The
+prince had some of his own clothes laid on the way that Buddha was to
+follow, in the hope that by treading over them he might communicate a
+certain virtue, whereby he would have the object of his earnest desire
+realised. On his arrival near the entrance of the house, Buddha stopped
+and refused to proceed farther. Meanwhile, he beckoned Ananda to remove
+the clothes. This was done accordingly, to the prince's deep
+disappointment. After the meal, Gaudama explained to him that he and his
+wife during a former existence had lived on eggs and had killed many
+birds. Their present barrenness was the just punishment of their former
+trespassing; but their actual good dispositions having atoned for the
+past transgressions, they would be blessed with children. Both were
+overjoyed at this news. They believed in Buddha, obtained the state of
+Thautapan, and thereby entered into the current of perfection. Their
+faith in Buddha's word procured for them so happy a result.
+
+During all the time that elapsed after the rain, Buddha travelled
+through the country, engaged on his usual benevolent errand, and
+converting many among men and Nats. In the country of Garurit, in a
+village of pounhas called Magoulia, the head man, one of the richest in
+the place, had a daughter whose beauty equalled that of a daughter of
+Nats. She had been in vain asked in marriage by princes, nobles, and
+pounhas. The proud damsel had rejected every offer. On the day that her
+father saw Gaudama, he was struck with his manly beauty and meek
+deportment. He said within himself: "This man shall be a proper match
+for my daughter." On his return home he communicated his views to his
+wife. On the following day, the daughter having put on her choicest
+dress and richest apparels, they all three went with a large retinue to
+the Dzetawon monastery. Admitted to the presence of Buddha, the father
+asked for his daughter the favour of being allowed to attend on him.
+Without returning a word of reply, or giving the least sign of
+acceptance or refusal, Buddha rose up and withdrew to a small distance,
+leaving behind him on the floor the print of one of his feet. The
+pounha's wife, well skilled in the science of interpreting wonderful
+signs, saw at a glance that the marks on the print indicated a man no
+longer under the control of passions, but a sage emancipated from the
+thraldom of concupiscence. She communicated her views to her husband,
+who had the impudence to go to Buddha's presence and renew the same
+offer. Buddha meekly replied: "Pounha, I neither accept nor decline your
+offer; in your turn, listen to what I have to say." He then went on to
+relate how he had left the world, resisted Manh's temptation, lived in
+solitude for six years, and freed himself from the net of passions. He
+concluded by stating that, having become a Buddha, he had for ever
+conquered all passions. At the conclusion of the instruction, both
+father and mother became established in the state of Thautapan. The
+damsel was highly offended at the refusal she experienced, and retained
+a strong feeling of hatred towards him who had declined her proffered
+favours. Her father took her into the Kothambi country, where she was
+offered to the ruler, who, smitten with her charms, elevated her to the
+rank of first queen.
+
+In the country of Kothambi, there lived three rich men. These three men
+fed during the rainy season every year five hundred hermits, who came
+from the Himalaya range for the purpose of obtaining their maintenance.
+These charitable laymen went over to Wethalie for the purpose of trade.
+There they met Buddha, and earnestly pressed him to come to their
+country and preach the law. The invitation was accepted. They returned
+home, and built for the accommodation of the illustrious visitor each of
+them one monastery. When all was ready, Buddha went to Kothambi,
+attended by five hundred disciples. He spent there the ninth season.
+During his stay he dwelt by turns in each of the three monasteries, and
+was abundantly supported by the rich man in whose monastery he took his
+abode.
+
+In the country of Kothambi there were as yet few disciples or believers
+in Buddha; but the number of holders of false doctrines was exceedingly
+great. Secretly supported by the first queen, and actuated by jealousy
+against the new-comer, they reviled him and his disciples in every
+possible way, and did their utmost to destroy in public opinion his
+rising fame. Whenever they met Buddha's disciples, they abused them with
+the coarsest language. Unable to bear any longer so many insults,
+Ananda, in the name of his brethren, went to Buddha, and asked him to
+remove to some other place, where they would receive a becoming
+treatment. "But," said Buddha, "if we be ill-treated in the new place we
+go to, what is to be done?" "We shall proceed to some other place,"
+replied Ananda. "But," retorted Buddha, "if in that new place we be
+likewise reviled, what then?" "We shall," replied Ananda, "remove to
+some other place." Buddha remained silent for awhile, and, casting a
+gentle glance on Ananda, said to him: "A little patience will save us
+the trouble of so many travels, and certainly procure for us here what
+we may perhaps vainly look for anywhere else. By patience and endurance
+the wise man conquers all his enemies. Behold the war-elephant; he
+plunges into the thickest of the raging conflict, regardless of the
+darts and arrows flying in every direction, and carries all before him.
+I, too, the most excellent Buddha, shall certainly stay here, diligently
+preach the most excellent law, and perseveringly labour to disentangle
+men from the net of passions. In no way shall I care for the abuses they
+may pour on me and my disciples."
+
+Not long after this a trifling accident kindled the fire of dissension
+among the members of the assembly. The subject was, as usual, of a
+trifling nature. It was concerning a point of discipline of scarcely any
+importance, infringed unintentionally by a Rahan. He was accused by one
+of his brethren of having committed a sin. But he replied that, having
+done an act in which his will had not participated, he did not consider
+himself guilty. Each disputant attracted to his party some religious who
+supported his view of the case. The Kothambi Rahans seem to have been
+the cause of the disunion which prevailed in the community, and soon,
+like a devouring flame, extended to the female portion of the assembly.
+In vain Gaudama interfered, and exhorted the two parties to patience,
+union, and charity. In his presence the parties were silent, but in his
+absence the quarrel grew worse. At last his entreaties were unheeded,
+and discord continued to rend asunder the bond of unity. Disgusted with
+such a state of things, Buddha preached to the most distinguished
+members of the assembly the blessings of peace and concord. Such men as
+Baddia, Kimila, and Anourouddha, treasured up in their heart the
+instructions of their great master. But others continued the dispute.
+Meanwhile he resolved to separate himself for a time from all company,
+and to go to a lonely spot to enjoy the happiness of peace and
+meditation. He shaped his course towards the village of Palelayaka,
+where he received his food, and went into a grove of sala-trees, to fix
+his residence at the foot of one of those trees. The villagers, hearing
+of his intention, hastened to the spot, and built a hermit's hut for his
+use, and promised to supply him daily with his food.
+
+It was in this place that, delighting in the contemplation of unclouded
+truth, Gaudama spent the tenth season alone. The rich men of the
+Kothambi country, hearing that Buddha had departed because of the
+dissension that took place among the Rahans, became indignant. They
+openly declared their fixed intent of refusing to give anything for the
+maintenance of the Rahans, until they agreed among themselves, and
+became reconciled with their teacher. The timely threat had the desired
+effect. The disputants felt the unpleasant seriousness of their uneasy
+position. They could hold on no longer. The Rahans came to an agreement
+among themselves, and promised that after the season they would go to
+Buddha and solicit his pardon. In the forest of Paleliaka there lived a
+certain elephant, much advanced in merits, which went to Buddha, and,
+during three months, ministered to all his wants, as a most affectionate
+and devoted disciple would do towards a beloved master.
+
+The three months of Lent being completed, the rich man Anatapein made
+earnest inquiries with Ananda, respecting the place Buddha had withdrawn
+to, and charged him to invite the great preacher to come back to
+Thawattie, and live as usual in the Dzetawon monastery. Complying with
+the pious wishes of the rich man, Ananda took with himself five hundred
+Rahans, and went to the solitude of Paleliaka. He was likewise followed
+by the five hundred refractory Rahans of Kothambi, who had come to
+Wethalie. The ruler of the country and Anatapein had refused at first to
+receive them. But the prohibition had been removed on account of their
+repentance. He approached alone the place where Buddha was living. After
+the usual prostrations, Gaudama inquired whether he had come alone. He
+replied that there were with him many of his faithful disciples and the
+Kothambi Rahans. The latter came with the express purpose of asking his
+pardon, and a firm resolution to yield henceforward a perfect obedience
+to all his commands. Buddha desired them to appear in his presence. They
+came, were there well received, and their misbehaviour was forgiven.
+Gaudama explained to them the great advantage of shunning bad company
+and of living in retirement. The hearers were fully converted and
+established in the state of Thautapan. Buddha, on his return to
+Wethalie, continued preaching in every direction, and led to the
+deliverance a great number of men, Nats, and Brahmas. The stay in the
+Dzetawon monastery was not very long. Buddha went into the Magatha
+country, to a pounha village, named Nala. Not far from that village
+there is the Deckinagiri, or southern mountain, with a monastery. In
+that place Buddha spent the eleventh season.[2] His supporters were the
+pounhas of the village. The chief occupation of those men was the
+tillage of the fields. Gaudama took a particular pleasure during his
+daily walks in conversing with them, when he met them engaged in their
+daily labours.
+
+One day Buddha went into the fields, where he met a pounha, with whom he
+began to converse, in the intention of ultimately preaching to him the
+holy law. He spoke at first on the subject of his daily labour, his
+bullocks, his plough, the seed, and the harvest, which supplied the
+pounha and his family with their daily food during the year. He added:
+"I, too, am a labourer, provided with the seed and all the implements
+necessary for carrying on tillage." The pounha, surprised at what he
+heard, asked Buddha in what place he had left his bullocks, the seed,
+the plough, &c. The latter coolly replied: "All these things are with me
+at present. Hearken, O pounha, to what I am about to state. The seed is
+that fervent desire, that benevolent disposition, which prompted me at
+the foot of the Buddha Deipinkara to ask for the Buddhaship: it is the
+science which I have gathered under the tree Bodi. The rain water is
+that uninterrupted series of good works performed by me, until I have
+become a Buddha. They have been as the means of watering the good seed
+which was in me. The knowledge, or science, and wisdom are as the yoke,
+as well as the plough-shaft. The heart, or the knowing principle which
+is in me, represents the reins that serve to guide the bullocks. The
+teeth of the plough represent the diligence that must be used in
+attending to the eradicating of the principle of demerits and of bad
+works. The plough-handle represents the guiding principle of the law,
+which enables me to remove all that is bad, and promote what is good.
+The food which you, O pounha, derive from your exertions, represents the
+pure relish which is tasted by him who is bent on avoiding evil and
+doing good. When you make use of the plough, you cut or uproot all bad
+weeds. So it is with him who is penetrated with the full meaning of the
+four great truths; he cuts and uproots from himself the wicked
+inclinations and low propensities that are in him. When the labour of
+the field is over, you unyoke your bullocks and leave them to go
+whithersoever they please; so it is with the wise man. By application to
+invigorating the principle of good that leads to perfection, he lets go
+the opposite principle which gives rise to all imperfections. The
+bullocks have to work hard to complete the work of tillage. So the sage
+has to struggle hard, to till perfectly and cultivate thoroughly the
+soil of his own being, and reach the happy state of Neibban. The
+husbandman who labours so much for bringing his field into a position to
+receive the seed, and in every way to favour its growth, is imitated by
+the true sage who endeavours to free himself from the miseries attending
+existence, to advance in the way of merits by the practice of good
+works, and who thirsts after the happy condition of the perfect. He who
+works in the field is sometimes disappointed, and feels occasionally the
+pangs of hunger. He who works in the field of wisdom is exempt from all
+miseries and afflictions. He eats the fruit of his labour. He is fully
+satiated when he beholds Neibban. It is in this manner, O pounha, that I
+am a true husbandman, and am always provided with all the implements
+necessary for the tillage of man's soul." The pounha, delighted with
+such doctrine, became a convert, and professed his belief in Buddha, the
+law, and the assembly. Subsequently he applied for admittance into the
+assembly, and by energetic efforts in the arduous work of meditation, he
+became at last a Rahanda.
+
+When the rains were over, Buddha travelled through the country,
+preaching the most excellent law, with the happiest results. He went to
+the town of Satiabia, in the Kosala country. There he received from a
+pounha of Waritzaba an invitation to go to that place. The invitation
+was graciously accepted. In that town he spent the twelfth season. A
+great many pounhas were enlightened and converted by professing their
+firm adherence to the three precious things. The vile Manh Nat did his
+utmost to thwart the beneficial results of Buddha's preachings. A great
+dearth prevailing in the country, he did all that he could to starve the
+most excellent Buddha and all his followers. But he was frustrated in
+his iniquitous design by the charity of five hundred horse merchants,
+who had come from Outharapata, and were then staying in Waritzaba.
+
+Buddha, leaving this country, shaped his course through the great
+Mantala country; he travelled by the shortest route, a distance of 500
+youdzanas. He started on the day after the full moon of Tabodway, and
+spent nearly five months in this voyage. He reached the banks of the
+Ganges at Gayagati, where he crossed the mighty stream and went to
+Benares. He had not been long in that city, when he recrossed the Ganges
+and went to Wethalie, dwelling in the Gootagarathala monastery. Thence
+he went into Thawattie, preaching through all the places he visited.
+When he was in the Dzetawon monastery, he delivered the Maha Rahula
+instruction for the benefit of his son Rahula, who then was eighteen
+years old.
+
+
+FOOTNOTES
+
+    [1] The religious edifices that are to be met with in all parts
+    of Burmah deserve a particular notice. They are called dzedis in
+    all the Buddhist writings of the Burmese, but the people
+    generally speak of them under the appellation of Payas or Phras,
+    which, in this instance, is merely a title of honour of a
+    religious character.
+
+    Dzedis, in the earliest days of Buddhism, were sacred tumuli
+    raised upon a shrine, wherein relics of Buddha had been
+    deposited. These structures were as so many lofty witnesses,
+    bearing evidence to the presence of sacred and precious objects,
+    intended to revive in the memory of the faithful the remembrance
+    of Buddha, and foster in their hearts tender feelings of
+    devotion and a glowing fervour for his religion.
+
+    From the perusal of this legend, it will appear that dzedis were
+    likewise erected on the tombs of individuals who, during their
+    lifetime, had obtained great distinction by their virtues and
+    spiritual attainments among the members of the assembly. Buddha
+    himself ordered that a monument should be built over the shrine
+    containing the relics of the two great disciples, Thariputra and
+    Maukalan. In Burmah, no dzedis of great dimensions and
+    proportions have ever been erected on the ashes of distinguished
+    Phongyies. In some parts, however, particularly in the upper
+    country, there may be seen here and there some small dzedis, a
+    few feet high, erected on the spot where have been deposited the
+    remains of some saintly personages. These monuments are little
+    noticed by the people, though, on certain occasions, a few
+    offerings of flowers, tapers, &c., are made around and in front
+    of them.
+
+    Similar kinds of religious edifices have been built sometimes
+    also to become a receptacle of the Pitagat, or collection of the
+    holy scriptures. One of the finest temples of Ceylon was devoted
+    to that purpose. There was also one in the ancient city of Ava,
+    but I am not aware that there is any of this kind at Amarapoora.
+
+    Finally, dzedis have been erected for the sole purpose of
+    harbouring statues of Gaudama; but there is every reason to
+    believe that this practice gained ground in subsequent ages.
+    When a fervent Buddhist, impelled by the desire of satisfying
+    the cravings of his piety and devotion, wished to build a
+    religious monument, and could not procure relics, he then
+    remained contented by supplying the deficiency with images of
+    Buddha representing that eminent personage, in attitudes of body
+    that were to remind Buddhists of some of the most striking
+    actions of his life. In many instances, dzedis have been built
+    up, not even for the sake of sheltering statues, but for the
+    pious purpose of reminding the people of the holy relics of
+    Buddha, and, as they used to say, for kindling in the soul a
+    tender feeling of affectionate reverence for the person of
+    Buddha and his religion. If what is put forward as a plea for
+    building pagodas be founded on conviction and truth, we must
+    conclude that the inhabitants of the valley of the Irrawaddy are
+    most devotedly religious, as the mania for building dzedis has
+    been, and even now is, carried to such a pitch as to render
+    almost fabulous the number of religious buildings to be seen on
+    an extent of above seven hundred miles as far as Bhamo.
+
+    As Buddhism was imported from India into Eastern Asia there is
+    no doubt that the style of architecture adopted in the erection
+    of religious edifices came from the same quarter. To the native
+    genius of the Burmese we may allow the merit of ornamental
+    architecture for the great monasteries, and a few details of the
+    exterior decorations of the religious monuments; but no one will
+    take offence at refusing to the tribes that occupy the basin of
+    the Irrawaddy the merit of originating the plan of such
+    monuments as those to be seen in some parts of the country. It
+    is much to their credit that they have been able to raise such
+    mighty fabrics with the imperfect knowledge they possess and the
+    very limited means at their disposal. The resemblance that
+    exists between the much-defaced Buddhist monuments yet to be met
+    with in some parts of India and at Java, and those now studding
+    the banks of the Irrawaddy, leaves no doubt respecting the
+    origin of the shape and form of such monuments.
+
+    At first sight, the traveller in Burmah believes that there is a
+    great variety in the shape and architecture of pagodas. He is
+    easily led astray by many fantastical ornaments that have been
+    added by inexperienced natives to religious monuments. After,
+    however, a close examination of those edifices, it seems that
+    they can be arranged into three distinct classes, to which those
+    presenting minor differences may be referred. The first class
+    comprises those which have a cone-like appearance, though much
+    enlarged in the direction of the base. These are without niches,
+    or rather ought to be without niches, as the small ones to be
+    seen added to those monuments indicate that they are no
+    essential appendage of the building, but rather the fanciful and
+    tasteless work of some devotees. The pagodas of Rangoon, Pegu
+    and Prome offer the finest specimens of this order of edifices.
+    The second class includes those of a dome-like shape. They are
+    not common in Burmah. The finest and grandest specimen is that
+    of the Kaong-hmoo-dau, or great meritorious work, situated west
+    of the ancient city of Tsagain. In the third class we may place
+    all the pagodas that approximate to the temple form; that is to
+    say, all those that offer the shape of a more or less
+    considerable rectangle, with a large hall in the centre and
+    several galleries running throughout. Upon this rectangle a
+    conical structure is raised, ending as usual with the tee or
+    umbrella. The most remarkable and perfect specimens of this kind
+    are to be seen at Pagan, which may be aptly styled the City of
+    Pagodas.
+
+    The cone-shaped pagoda invariably rests on a quadrangular basis
+    a few feet high. The body of the cone in its lower part is an
+    hexagon or octagon, broad at first, then gradually and regularly
+    decreasing to two-thirds of its height. Upon it rises the
+    regular cone, which ends in a point covered with the gilt
+    umbrella.
+
+    The architectural ornaments of such structures are circular,
+    bold and round lines or mouldings; above this, to the place
+    where the cone begins, are sculptures, representing leaves
+    shooting from the middle part, one half upwards and the other
+    half downwards. That part is often divested of such ornaments,
+    as is the case with the Shoaydagon. On the sides of the cone are
+    horizontal lines grouped together; each group is separated by a
+    considerable distance, then comes a sculptured foliage,
+    different from the one already mentioned, but disposed in a like
+    manner. In the middle of the four sides of the base,
+    particularly in the one facing the East, the Burmese have
+    introduced the practice of making small niches for receiving the
+    statues representing Buddha in a cross-legged position. A
+    portico leads to them. On the four angles of the base they
+    likewise place griffins or sometimes fantastic figures of
+    monsters. Small dzedis are often disposed on the lower parts of
+    the hexagon or octagon. This kind of pagoda being naturally
+    destitute of all ornaments, and standing over a tomb or a
+    shrine, as a pillar that has gradually assumed the shape above
+    described, is a very ancient one, and probably coeval with the
+    earliest Buddhist religious monuments.
+
+    The second class of religious edifices is that of those that
+    exhibit a dome-like appearance. They are rather uncommon in
+    Burmah. They rest on a square basis. The lower part is adorned
+    with a few mouldings, but the greatest part offers a perfectly
+    even superficies. The umbrella that is placed on them partakes
+    somewhat of the appearance of the monument it is destined to
+    crown. It considerably expands in the horizontal direction, and
+    has a very ungraceful appearance. The Kaong-hmoo-dau in the
+    neighbourhood of Tsagain rests on a basis about 18 or 20 feet
+    high; the dome, according to an inscription, is 153 feet high,
+    the diameter, at the lowest part, is nearly 200 feet. The whole
+    was formerly gilt. The four sides of the square are lined with
+    small niches, each tenanted by a small statue of Gaudama.
+    Separated from the square by an open and well-paved gallery that
+    runs all round the edifice, are disposed in a row eight hundred
+    and two small pillars of sandstone, about 6 feet high, with
+    their upper part perforated, so as to afford room sufficient to
+    receive a lamp on festival days. Splendid must be the effect
+    produced during a dark night by so many lamps, pouring a flood
+    of light that illuminates on all sides the massive edifice.
+    Whether the monument was built about three hundred years ago, as
+    stated to the writer by one of the guardians, or, as it is most
+    probable, only repaired and adorned at that time, certain it is
+    that this kind of religious edifice is very ancient, and very
+    likely not inferior in antiquity to those above referred to.
+    Another of a similar form, but of much smaller dimensions, is to
+    be seen at Bhamo, not far from the eastern gate.
+
+    The third class of pagodas comprises all those that are
+    generally of a square form, not made of a solid masonry, but
+    with openings or doors, a room, galleries, &c., for receiving
+    statues of Gaudama. They are all surmounted with the usual
+    conical structure, which is, it seems, the essential appendage
+    to all dzedis. These edifices, in my opinion, are not to be
+    considered as tumuli or topes, but rather as places of worship,
+    and sanctuaries for the reception of the statues of Gaudama. The
+    monuments are, I suspect, of a comparative modern origin; they
+    have not the plainness and simplicity of the tumuli which agree
+    so well with the simplicity of the religious form of worship of
+    primitive Buddhism. They are not made to answer the purpose for
+    which dzedis were primitively raised. They must have been
+    erected at times when Buddhist worship, emerging from its
+    primeval sternness of form, assumed proportions and developments
+    congenial to the taste and wants of large religious communities.
+    This class of temples offers a great variety of forms as to the
+    size, dimensions, and details of architecture. But they may be
+    all brought to this general outline. From the square body of the
+    temple diverge, in the direction of the four points of the
+    compass, porticoes; the one facing the east is always the
+    largest and best adorned; sometimes there is but one portico,
+    that of the east, and there are only doors in the middle of the
+    three other sides. From these porticoes the galleries converge
+    towards the centre of the temple, where are statues. In the
+    large and magnificent pagodas of Pagan, galleries with vaults in
+    the pointed style run all round the building. Some of those
+    stupendous structures have two stories, and it is only on the
+    second that the conical part rests, which is the essential
+    complement of every religious building. On one of the
+    middle-sized pagodas rises, instead of a cone, an obelisk, with
+    ornaments that appear to resemble hieroglyphic figures. Some of
+    those obelisks swell considerably towards the middle of their
+    height. Great was the surprise and astonishment of the writer,
+    when he observed in the same place, among the prodigious number
+    of pagodas, in a more or less advanced state of decay, one, not
+    considerable by its dimensions, nor in a much-ruined condition,
+    that exhibited the solitary instance of a regular pyramid.
+
+    [2] The few particulars that have been gathered respecting the
+    mode that Buddha followed in disseminating his doctrines,
+    exhibit him in the light of a zealous and indefatigable
+    preacher. We see him passing from one place to another with the
+    sole purpose of instructing the ignorant and pointing out to
+    them the way leading to the deliverance. Bebar and Oude appear
+    to have been the seat of his labours, and the scene on which he
+    acted in behalf of all, without any distinction of condition,
+    caste, or sex. Individuals in the humblest walks of life, men
+    engaged in wicked practices, women of an abandoned character,
+    were all, to an equal degree, the object of his tender
+    solicitude. They were all summoned to come to his feet and
+    partake in the blessings that he had in store for them. Gaudama
+    was to an eminent degree an earnest and fervent propagandist.
+    This is a striking feature in his character, which distinguishes
+    him not only from all his contemporaries, but also from all the
+    philosophers that have appeared throughout the Indian peninsula.
+    All these sages aimed at becoming the heads of schools, but none
+    of them thought of promulgating a code of morals intended for
+    the whole human race. Gaudama has the honour of being the first
+    who, with enlarged views, looked upon his fellow-men as equally
+    entitled to the benefit of his instructions. His love of all men
+    prompted him to undergo all sorts of fatigue, to procure for
+    them what he imagined to be a great boon. In making this
+    statement we have no intention to pass an opinion on the
+    doctrines of the founder of Buddhism; we merely bring forward to
+    the notice of the reader a peculiar characteristic of that sage,
+    which, in our humble opinion, helps to account for the
+    extraordinary spread of Buddhism from the banks of the Oxus to
+    the Japanese archipelago. The tenets of that creed have become
+    popular, because they were intended for all. False though they
+    be, particularly in what has a reference to dogmas, they were
+    accepted by the masses, because there were no other proffered to
+    them. The disciples of Gaudama must have been well received in
+    the various places they went to, for they showed a disposition
+    of mind quite unknown in those days, viz., a lively interest in
+    the welfare of all. This zeal, which appeared so conspicuously
+    in Gaudama and during the first ages of Buddhism, has become all
+    but totally extinct. There is no desire on the part of those who
+    in our days follow that creed to propagate its tenets among
+    other nations or tribes.
+
+
+
+
+CHAPTER XI.
+
+    _Voyage to Tsalia -- Instructions to Meggia -- Raoula is made a
+    professed religious -- Manahan's questions to Buddha --
+    Misbehaviour of Thouppabuda -- Questions proposed by Nats in the
+    Dzetawon monastery -- Conversion of a Biloo -- Episode of
+    Thirima at Radzagio -- Attention paid to a poor pounha and to a
+    weaver's daughter on account of their faith -- In the twentieth
+    season, appointment of Ananda to the stewardship -- Conversion
+    of a famous robber._
+
+
+After a rather short stay in Thawattie, Buddha went to the town of
+Tsalia. The inhabitants built for him a monastery on a hill not far from
+the town, and liberally supplied him with all that he wanted. Pleased
+with the good reception the people gave him, Gaudama spent on that spot
+the thirteenth season. He went to receive his food in the village of
+Dzantoo. Thence travelling through the country, he reached the banks of
+the river Kimikila and enjoyed himself in a beautiful grove of
+mango-trees. The disciple Meggia, being too much taken up with the
+beauty of the place, eagerly wished to remain here for some time. As a
+punishment for such an inordinate attachment to a particular spot, he
+who had renounced the world and the gratification of passions, felt on a
+sudden a strange change pass over him. A flood of concupiscence
+inundated his soul. Buddha, who saw what was taking place in Meggia,
+gave him an instruction on contempt for the things of this world, and
+entirely cured him of his great spiritual distemper.
+
+Thence he proceeded to Thawattie into the Dzetawon monastery, where he
+spent the fourteenth season. The great disciple Thariputra, with five
+hundred religious, was spending the season in a neighbouring village.
+The people were so much pleased with him and his company, that they
+offered to each of them a piece of yellow silk. Some religious, jealous
+of the great disciple, came to Buddha and accused him of covetousness.
+Buddha fully justified his great companion and commended the liberality
+of the donors, who had thus an opportunity of gratifying their
+liberality and gaining merits.
+
+The Thamane Raoula was then twenty years old. Having reached the
+canonical age, he was elevated to the dignity of Patzin. The young
+religious could scarcely defend himself from a certain feeling of vanity
+on account of his father's dignity and his own personal mien and
+bearing, which he was very fond of admiring. Buddha was intimately
+acquainted with what was going on in Raoula's soul. He preached to him
+the contempt of self and of all varieties of form. The instruction was
+so impressive that it led the young hearer to the state of Rahanda. On a
+certain night when Raoula was sleeping near the door of Gaudama's
+private apartment, Manh Nat, wishing to frighten the young Rahanda,
+created the likeness of an elephant, which, keeping his trunk over his
+head, suddenly made a frightful noise. Buddha, who was inside, saw
+clearly that this was only a temptation of the vile Manh. He said to
+him, "O wretched one, are you not aware that fear is no longer to be
+found in him who has become a Rahanda?" Manh, being discovered, vanished
+away, covered with shame and confusion at the abortiveness of his
+malicious attempt.
+
+In the same year, Buddha went to Kapilawot, which is in the Thekka
+country, and took up his residence in the Nigranda monastery, situated
+close to the banks of the river Rohani. At that place he spent the
+fifteenth season. On a certain day, his cousin Mahanan, the son of
+Thoodaudana, came to the monastery, and having paid his respects to his
+illustrious relative, took the liberty to propose to him the four
+following questions:--1. In what consists the fulfilment of the
+religious duties? 2. What is meant by the religious disposition? 3. What
+is the real renouncing? 4. What is the true knowledge?
+
+Buddha replied in the following manner: "The fulfilment of the religious
+duties consists in observing carefully the five precepts obligatory on
+all men. The religious disposition is but a loving inclination and
+affection for all that refers to Buddha and the law that he has
+published. He who possesses it experiences a continual longing for the
+acquisition of merits. The renouncing is that disposition a man is
+habitually in when he finds his pleasure in parting with his riches for
+the purpose of relieving the needy and bestowing alms on the members of
+the assembly. Finally, wisdom consists in making one's self perfectly
+acquainted with what can procure merits for the present and the future;
+under its influence man acts up to that knowledge, and also attends with
+the utmost diligence to what may put an end to the law of miseries."
+
+Even among his nearest relatives, Buddha was doomed to meet with the
+bitterest enemies. Thouppabuda, who was at once his uncle and his
+father-in-law, bore to him a deadly hatred, and secretly harboured in
+his heart a sentiment of revenge, for two principal reasons, because his
+daughter Yathaudara had been abandoned by Gaudama, when he left his
+palace and began the life of an ascetic; and also for having admitted
+his own son Dewadat among the members of the assembly. Having been
+informed that on the following day Buddha would direct his steps towards
+a certain quarter of the town to beg his food, Thouppabuda partook
+largely of intoxicating liquor, to nerve himself for the execution of
+the design he had in his mind, and went out in the direction in which
+Gaudama was expected to come. As soon as he saw him drawing near, he
+planted himself in the middle of the road, barring the passage, and
+loading his great relative with abuses. Buddha stopped awhile without
+showing the least sign of emotion. Then turning to Ananda, he said,
+"Great is the crime of my uncle; seven days hence he shall be swallowed
+up alive by the earth at the foot of the great staircase of his palace."
+On this fearful prediction being reported to Thouppabuda, he laughed and
+stated that he would stay during eight days in the upper story of his
+palace, and belie his nephew's prediction. Despite the precautions that
+he took, the fatal prediction was literally fulfilled. The unfortunate
+unrepenting prince saw the earth burst open under his feet, and he was
+precipitated to the very bottom of the Awidzi hell. Buddha took
+advantage of the awful punishment that had befallen a prince of his
+family to exhort Mahanan to seek a firm asylum in the three precious
+things, to bear a sincere love and an affectionate fondness to all that
+related to the law and its practices.
+
+Up to the present period of his life, Buddha had reserved to himself the
+right of preaching the law to and extolling the merits of those who had
+brought him his food, after having partaken of their liberal donation.
+This instruction may be properly called the sermon of thanksgiving. It
+is called Anou-mau-dana. Now he allowed his disciples to do the like,
+and repay the generosity of their benefactors by distributing unto them
+the knowledge of truth.
+
+At that time Buddha preached the four laws of A-sa-wan, or the four
+bands that retain a being in the vortex of existences. From Kapilawot
+Buddha returned to Thawattie in the Dzetawon monastery. At that time a
+Nat had proposed four questions to his companions which they had not
+been able to answer. They were subsequently communicated to all the
+denizens of the six seats of Nats, but no one had been able to solve the
+difficulty. Not knowing what to do, they agreed to refer the particulars
+to the most excellent Buddha, then in the Dzetawon monastery. A
+deputation was forthwith sent to him with the view of proposing to him
+the puzzle, and entreating him to condescend to give the much-desired
+solution. The members of the deputation having duly paid their
+respects, said to him, "O most excellent Phra, which is the best thing
+to be bestowed in alms? Which is the most savoury and relishing of all
+things? Which is the most pleasurable? Which is the best and the fittest
+thing to put an end to passions?" To these four questions Buddha
+answered by one word--"The law." Addressing himself both to the Nats and
+to his assembled disciples, he added, "The giving of alms, though good
+in itself, cannot introduce a being into the path that leads to the
+deliverance. The law alone can afford such a benefit. The preaching of
+the law, and the exertions in communicating its knowledge to others, are
+therefore the most excellent alms. All that in this world confers
+pleasure to the senses is but a means to plunge man into the vortex of
+existences, and thereby into all miseries. On the contrary, the hearing
+of the law rejoices the heart to such an extent as often to open a
+spring of joyful tears; it destroys concupiscence, and leads gradually
+out of the whirlpool of existences. It establishes man in the state of
+Arahat, which is the end of all passions. The law, therefore, is the
+most savoury, the most pleasing thing, leading beings to the cessation
+of all miseries. You, my beloved disciples, exert yourselves in making
+known by your preaching the said law to all beings. This is the most
+excellent alms that you can bestow on the beings that inhabit the three
+different states of men, Nats, and Brahmas."
+
+Buddha soon left Thawattie and went to Alawee. A Biloo was in the habit
+of eating every day some children of that place. Owing to the ravenous
+and horrible appetite of the monster, all the children had been eaten
+up; there remained only the child of the king, who was on the following
+day to be given over to him. Buddha reviewed, as usual, on a certain
+morning the condition of all beings. He saw the sad position of the king
+of Alawee and of his son. He resolved to proffer assistance to both, and
+also to convert the Biloo. He arrived in the country of Alawee, where he
+was received with every mark of respect. He forthwith went into the
+forest where the monster lived. At first he met with a most determined
+and violent opposition. But, opposing to his enraged antagonist
+meekness, patience, and kindness, Buddha gradually softened that
+terrible nature. Concealing affectedly the change which was taking place
+in him, almost against his perverse inclination, the Biloo said to
+Buddha, "I have put certain questions to many famous ascetics, but they
+have not been able to answer them. On seeing their utter incapacity, I
+have seized them, torn their bodies in pieces, and flung their quivering
+limbs into the Ganges. Such shall be your fate, O Gaudama, if your
+science fails you on this occasion. By what means can a man get out of
+the stream or current of passions? How can he cross over the sea of
+existences? How can he free himself from the evil influence? How shall
+he be able to purify himself from the smallest stain of concupiscence?"
+Buddha replied: "Listen, O Biloo, to my words; my answer shall fully
+satisfy you. By faith in and affection for the three precious things,
+man escapes from the current of passions. He who applies himself with a
+diligent earnestness to the study of the law of merits passes over the
+sea of existences. He who strives to practise the works that procure
+merits frees himself from evil influence, and from the attending
+miseries. Finally, the knowledge of the four meggas or ways to
+perfection procures perfect exemption from the least remnant of
+concupiscence." The Biloo, delighted with what he had heard, believed in
+Buddha, and soon was firmly established in the state of Thautapan. On
+that spot, where so glorious and unexpected a conversion had taken
+place, a monastery was erected. Buddha spent herein the sixteenth
+season. As usual, myriads of Nats and men who had heard his preachings
+obtained the deliverance.
+
+From Alawee Buddha went to Radzagio, and spent the seventeenth season in
+the Weloowon monastery. During that season a famous courtesan, named
+Thirima, sister of the celebrated physician Dzewaka, renowned all over
+the country for her wit and the incomparable charms of her person,
+wished to show her liberality to the disciples of Buddha. Every day a
+certain number of them went to her dwelling to receive, along with their
+food, abundant alms. One of the pious mendicants, in an unguarded
+moment, moved by an unholy curiosity, looked at her, and was instantly
+smitten by her charms. The mortal wound was widened and deepened by a
+fortuitous occurrence. On a certain day Thirima fell sick. But she did
+not relax in her daily work of charity. Weak though she was, and in her
+_negligée_, she insisted on the mendicants being introduced into her
+room, that she might pay her respects to them. The unfortunate lover was
+among the company. Her incomparable charms were heightened by her plain
+dress and drooping attitude. The poor lover went back with his brethren
+to the monastery. The arrow had penetrated to the core of the heart. He
+refused to take any food, and during some days completely estranged
+himself from the society of his brethren. While the intestine war raged
+in his bosom, Thirima died. Buddha, desirous to cure the moral distemper
+of the poor religious, invited King Pimpasara to be present when he
+should go with his disciples to see the remains of Thirima. On the
+fourth day after Thirima's death he went to her house with his
+disciples. There her body was laid before them, with a livid appearance,
+and all swollen. Countless worms already issuing out through the
+apertures, rendered the sight loathsome, whilst a horrible stench almost
+forbade a standing close to it. Buddha coolly asked the king, "What is
+that object which is stretched before us?" "Thirima's body," replied the
+king. "When she was alive," retorted Buddha, "people paid a thousand
+pieces of silver to enjoy her for a day. Would any one take her now for
+half that sum?" "No," replied the king; "in all my kingdom there is not
+one man who would offer the smallest sum to have her remains; nay, no
+one could be found who would be willing to carry her to any distance
+unless compelled to do so." Buddha, addressing the assembly, said,
+"Behold all that remains of Thirima, who was so famous for her personal
+attractions! What has become of that form which deceived and enslaved so
+many? All is subjected to mutability; there is nothing real in this
+world." On hearing the instruction, eighty-two thousand persons obtained
+the knowledge of the four truths. The Rahan who, because of his passion,
+would not eat his food, was entirely cured of his moral distemper, and
+firmly established in the state of Thautapan. All this happened whilst
+Buddha spent his seventeenth season in the bamboo-grove monastery.
+
+When the season was over, he went, as usual, to preach in every
+direction, and returned to Thawattie, to the Dzetawon monastery. His
+stay in that place was not long. He undertook another voyage to Alawee.
+He was received with the greatest demonstrations of joy by the people,
+who gladly ministered to all his wants. On a certain day, when he was to
+receive large offerings from the people and preach to them, it happened
+on that occasion that a poor pounha, who was very desirous to hear his
+instructions, was informed at an early hour of that very day that one of
+his cows had gone astray from the herd and could not be found. Hereupon
+he felt greatly aggrieved. He was afraid to let go the golden
+opportunity to hear the instruction. However, he trusted that by making
+the utmost diligence he would be back in time. He ran in all haste until
+he found the strayed animal and brought it back. It was nearly midday
+when he returned to the town. Though pressed with the pangs of hunger
+and overwhelmed with fatigue, he went straight forward to the place
+where the congregation was assembled. The offerings had been brought a
+long while ago; the people out of respect stood motionless, with their
+hands joined, in the presence of Buddha, who, contrary to the general
+expectation, remained perfectly silent. With his supernatural vision he
+had seen the perfect dispositions of the poor pounha. He would have him
+to share in the blessing of his instruction. As soon as the pounha had
+taken his place among the hearers, Buddha, casting a benevolent glance
+towards him, beckoned him to come near his person. Meantime, he ordered
+some of his disciples to bring the poor man some food, because he was
+very hungry; and he would not condescend to begin the instruction till
+the man had been relieved from the pangs of hunger by a good meal. When
+the preaching was over, several Rahans ridiculed the attention paid by
+their master to a common man. Buddha, knowing their innermost thoughts,
+spoke to them by way of an instructive rebuke: "Beloved sons, you seem
+to be surprised at my behaviour towards that poor pounha. But I had
+perceived at once the super-excellent dispositions of that man, his
+craving for the holy law, and his lively and strong faith in me, which
+prompted him to lay no stress on hunger, nor on fatigue, and to make no
+account of his personal discomforts, in order to satisfy his earnest
+longings for the law." On that occasion an immense number of hearers
+were converted.
+
+Buddha went to a monastery built on a hill, near the town of Tsalia,
+where he spent the eighteenth season. In that town there was a weaver,
+who had one daughter, who followed the same profession as her father.
+The damsel was very desirous to hear Buddha's preachings; but on the day
+when Buddha was to come into the town to deliver instructions to the
+people, it happened she had to finish the weaving of a piece of cloth
+that was urgently required by the owner. She then said to herself: I
+will exert myself with so much diligence that I will be enabled both to
+finish my work and listen to my teacher's preaching. She set instantly
+to work, wound up the thread on the quill, and took it with her, to
+carry it to the shed where her father's loom was. On her way to the
+shed, she had to pass near the place where a motionless congregation
+stood before Buddha, eagerly waiting for the words that were to fall
+from his mouth. She laid aside her quill, loaded with thread, and
+squatted timidly behind the last rank of the congregation. Buddha had
+seen at a glance the perfect dispositions of the young girl. It was
+chiefly for her benefit that he had undertaken a long journey and come
+over to that place. As soon as he saw her, he made her draw nearer to
+him. The injunction was joyfully complied with. With an encouraging tone
+of voice, Buddha asked her whence she came and whither she was going.
+The damsel modestly answered that she knew whence she came, and also
+whither she was going; at the same time, she added that she was ignorant
+of the place she came from, and of the place she was going to. On
+hearing this apparently contradictory answer, many of the hearers could
+scarcely refrain from giving vent to indignant feelings. But Buddha, who
+had fathomed the girl's wisdom, prayed them to be silent. Then, turning
+towards his young interlocutor, he desired her to explain the meaning of
+her answer. She said: "I know that I come from my father's house, and
+that I go to our loom-shed; but what existence I have come from to this
+present one, this I am entirely ignorant of. I am likewise uncertain
+about the existence that shall follow this one. About these two points I
+am completely ignorant; my mind can discover neither the one nor the
+other." Buddha extolled the wisdom of the damsel, and forthwith began
+his instruction. At the conclusion, she was firmly grounded in the state
+of Thautapan. She withdrew immediately, took up her quill, and went to
+the shed. It happened that her father was asleep, with his hand on the
+loom's handle. She approached the loom, and began to arrange the thread.
+Her father, awaking suddenly, pushed inadvertently the part of the loom
+his hand was laid upon, and struck his daughter in the chest. She fell
+down and instantly expired. Overwhelmed with grief, the unfortunate
+father poured a flood of tears over the lifeless corpse of his daughter.
+Unable to console himself, he rose up and went to Buddha, in the hope of
+receiving some comfort at his feet. Buddha affectionately received him,
+and, by his good instructions, relieved him from the load that pressed
+on his heart, and gradually enlightening his mind by the preaching of
+the four great truths, he gently infused into his heart and his soul
+that sweet joy which wisdom alone can impart. The weaver resolved to
+abandon the world, asked for admittance into the assembly, and not long
+after became a Rahanda. This conversion was followed by that of a great
+many others.
+
+Buddha returned to Radzagio, and spent the nineteenth season in the
+Weloowon monastery. The season being over, Buddha went into the
+districts of Magatha, preaching in all places. Previous to that time,
+there lived at Radzagio a rich man who had an only daughter, who was
+brought up with the greatest care and the utmost fondness. She lived in
+the upper apartments of a splendid dwelling. On a certain day, at an
+early hour in the morning, she was looking on the people that flocked
+from the country into the town. She saw among many a young hunter
+driving a cart loaded with venison. She much admired his fine, energetic
+appearance. She was instantly enamoured of him, and made all the
+necessary arrangements to elope with him. She succeeded, married the
+hunter, and had by him a large family. Passing on one day through a
+forest, the most excellent Buddha chanced to meet with a deer which was
+caught in the net of a hunter. Moved with feelings of commiseration, he
+helped the poor beast to get out of the meshes. After this benevolent
+action, he went to rest under a tree. The hunter soon made his
+appearance, and to his great dismay at once discovered that some one had
+deprived him of his prey. Whilst he was looking about, he saw Buddha, in
+his yellow dress, calmly resting under the shade of a large tree.
+"This," said the hunter to himself, "is the man who has done the
+mischief; I will make him pay dear for his undue interference." Hereupon
+he hastily took up an arrow and placed it on the bow, with the intention
+of shooting dead the evildoer. But despite his exertions, heightened by
+the thirst for revenge, he could not succeed; both his hands were seized
+with a sudden quivering, and his feet appeared as if nailed to the
+ground. He stood motionless in that attitude. Absorbed in meditation,
+Buddha was not aware what was going on so close to him.
+
+The sons of the hunter as well as their wives grew very much troubled
+that their father did not return at the usual hour from visiting his
+nets. They feared that some untoward accident had overtaken him. They
+armed themselves and went in search of him. They soon came to the spot
+where they saw the sad position of their father. At the same moment,
+perceiving a yellow-dressed individual, they hastily concluded, that, by
+the power of some charms, he had brought their father into this
+miserable condition. They made up their mind to kill him. But whilst
+they were preparing to put their cruel design into execution, their
+hands, suddenly benumbed, could not grasp the weapons, and they all
+stood motionless and speechless. Awaking at last from contemplation,
+Buddha saw the hunter and all his family standing before him. Taking
+compassion on them, he restored them to their ordinary condition, and
+preached to them. They all fell at his knees, craved his pardon,
+believed in him, and became fervent Upasakas.
+
+Buddha returned to Thawattie to spend the twentieth season in the
+Dzetawon monastery. It was at that period that there happened a
+remarkable change in the management of the domestic affairs of Gaudama.
+Up to the present time, no one among the religious had been specially
+appointed to attend on Buddha and administer to his wants. But some of
+them, as circumstances occurred, undertook the agreeable and honourable
+duty of serving him. However human nature will occasionally let appear,
+even in the best of men, some marks of its innate imperfections. On two
+occasions, the Rahans who followed Buddha and carried his mendicant's
+pot and a portion of his dress wished to go in one direction, whilst
+Buddha desired them to follow in another. They had the imprudence to
+part company with him. Both paid dearly for their disobedience. They
+fell into the hands of robbers, who took away all that they had, and
+beat them severely on the head. This twofold act of insubordination
+painfully affected Buddha. He summoned all the religious into his
+presence, and declared that, being old, he wished to appoint one of them
+to the permanent office of personal attendant on himself. Thariputra and
+Maukalan immediately tendered their services with a pious and loving
+earnestness. But Buddha declined to accept their offer, as well as that
+of the eighty principal disciples. The reason was, that their services
+were required for preaching to the people, and labouring with him for
+the dissemination of the true science among men. Some of the disciples
+urged Ananda to volunteer his services; but out of modesty he remained
+silent. Then he added that, should Buddha be willing to accept his
+humble services, he knew his heart's dispositions and his willingness to
+attend on him on all occasions; he had but to signify his good pleasure.
+As to him, he would be too happy to accept the office. Buddha expressed
+his readiness to confer on him the honourable employment. He was
+formally appointed and nominated Phra's attendant, and, during the
+twenty-five remaining seasons, he acted as the beloved and devoted
+attendant on Buddha's person. Through him alone visitors were ushered
+into Buddha's presence, and orders were communicated to the members of
+the assembly. Gaudama was then fifty-five years old.
+
+On a certain day he went to the village of Dzantoo for the purpose of
+collecting alms. Manh Nat, his inveterate foe, entered into the heart of
+all the villagers to prevent them from giving alms to the mendicant. He
+succeeded so well in his wicked design that no one noticed Gaudama's
+passage through the street, nor gave him alms. When he drew near to the
+gate, Manh stood by the side of the street, and asked him, with a
+sarcastic tone, how he felt under the pangs of hunger. Buddha replied to
+him, that he could, by entering into the state of perfect trance,
+remain, like the great Brahma, without using material food, feeding
+only, as it were, on the inward happiness created by the immediate sight
+of unclouded truth. Five hundred young virgins, who happened to return
+from the country into the place, prostrated themselves before Buddha,
+listened to his instructions, and reached the state of Thautapan.
+
+On leaving the place, Buddha happened to travel through a forest, which
+had become an object of terror to all the people of Kothala, as being
+the favourite haunt of Ougalimala, a notorious robber and murderer. The
+ruler of the country, Pasenadi, had heard from the windows of his palace
+the cries of his alarmed subjects. Despite the many remonstrances that
+were made concerning the dangers of such an attempt, Buddha went
+straight forward to the den of the formidable man, who, enraged at such
+presumptuous boldness, was preparing to make him pay dear for his
+intrusion. But he had to deal with an opponent that could not easily be
+frightened. To his threats and attempts to inflict harm Gaudama opposed
+the meekest composure, the mildest expressions, and an invincible
+patience. Softened by the kindness of his opponent, Ougalimala altered
+the tone of his voice, and showed signs of respect to Buddha. The
+latter, quickly perceiving the change that had taken place in the
+robber's soul, preached to him the law, and made of him a sincere
+convert. Coming out from the forest which had been the scene of so many
+crimes, he followed Buddha, with the behaviour of an humble disciple.
+The people of Kosala could scarcely give credit to the change that had
+taken place in Ougalimala. In a short time he became a Rahanda, and died
+not long after he had become perfect. The members of the assembly were,
+on a certain day, talking among themselves about the place he had
+probably migrated to. Buddha, who had overheard their conversation on
+this subject, said to them: "Beloved Bickus, the Rahan Ougalimala, who
+died a little while after his conversion, has reached the deliverance.
+His conversion was at once prompt and perfect. He was very wicked
+previous to his conversion, because he never cohabited except with
+wicked and perverse associates, the company of whom led him into all
+sorts of disorders. But he no sooner had the good fortune to meet me,
+hear my instructions, and converse with you, than he at once believed in
+my doctrine, adhered to me with all his might, and entered into the way
+leading to perfection. He laboured strenuously to destroy in himself the
+law of demerits, and thus rapidly reached the summit of perfection."
+
+
+
+
+CHAPTER XII.
+
+    _Buddha is slandered in Thawattie -- Questions put to him by
+    a pounha -- Story of Anatapein's daughter -- Conversion of a
+    pounha whose navel emitted rays of light -- Blank in a great
+    part of Buddha's life -- Story of Dewadat -- His jealousy
+    towards Buddha -- His friendship with Prince Adzatathat -- His
+    ambition -- His attempt to kill Buddha -- His miserable end._
+
+
+While the most excellent Buddha was in the Dzetawon monastery, the
+heretics of Thawattie made another attempt to lower, nay, to destroy his
+reputation. They prevailed upon Thondarie, a woman entirely devoted to
+their interests, to spread the rumour that she had spent a night in the
+apartments of Buddha. When the calumny had been noised abroad, they
+suborned a gang of drunkards, to whom they promised a large sum of
+money, if they would do away with the instrument of the slander. They
+accordingly selected a favourable opportunity, killed Thondarie, and
+threw her body into a cluster of bushes close to the monastery. When the
+crime had been perpetrated, the heretics raised a cry all over the
+country inquiring about Thondarie. She could nowhere be found. Search
+was made in every direction, until at last, by the secret directions of
+their emissaries, the body was found on the spot where it had been
+apparently concealed. The party hostile to Buddha laid the crime at his
+door. The king of the country, urged on by them, ordered a strict
+inquiry to be made. The infamous trick was at last discovered in the
+following manner. The perpetrators of the deed happened to go into a
+drinking-place. Heated by the liquor they had taken, they began to
+accuse each other of having killed Thondarie. Their conversation was
+overheard by one of the king's servants, who had them arrested and led
+to the palace. The king said to them, "Wicked men, is it true that you
+have killed the woman Thondarie?" They answered, "It is true we have
+killed her." "Who advised you to commit the murder?" "The Deitty
+teachers, who have paid us one thousand pieces of silver." Indignant at
+such a horrible deed, the king ordered the murderers and their advisers
+to be put to death. Their punishment consisted in their being buried in
+the earth up to their waist. They were subsequently covered with a heap
+of straw, which being set fire to, they were burnt to death. Buddha told
+his disciples that what had happened on this melancholy occasion was but
+a just retribution for his having in a former existence been drunk, and
+in that state abused and slandered a holy personage.
+
+In one of his preaching excursions, Gaudama converted a distinguished
+pounha, who asked him, "Illustrious Buddha, what has the great Brahma
+done to merit the extraordinary glory that encompasses his person and
+the unsurpassed felicity that he enjoys?" To whom he answered, "The
+great Brahma, during several existences, has bestowed abundant alms on
+the needy, delivered many people from great perils, and delighted in
+giving instruction to the ignorant. Such meritorious deeds have procured
+for him the transcendent rank that he occupies, and secured to him for
+an immense period of time the matchless happiness that he possesses."
+
+Two rich men, one of Thawattie, and the other a denizen of the Ougga
+city, had in their youth, when engaged in their studies, promised each
+other that he who should have a daughter would give her in marriage to
+the son of the other. When they had grown up, the rich man of Thawattie
+became a disciple of Buddha, but his friend followed the teachings of
+the heretics. In due time Anatapein, for such was the name of the
+former, had a beautiful daughter. His friend Ougga had also a fine
+grown-up son. It came to pass that Ougga on a certain day arrived from
+his place with five hundred carts of goods to Thawattie, for the
+purpose of trading. He lodged, as a matter of course, in his friend's
+house. During the conversation Ougga reminded his host of their former
+promise, and declared that he would be too happy to have it fulfilled
+without delay. Anatapein, having consulted his wife and daughter, and
+secured their consent, agreed to the proposal that was made to him. The
+pious rich man, however, was somewhat concerned respecting the dangers
+of his daughter's position in the midst of upholders of false doctrines.
+He gave her a retinue of female attendants, who could, by their advice
+and conversation, maintain intact in her the faith in Buddha. When the
+bride arrived, after a long journey, to Ougga's city, she was desired by
+her father-in-law to go in the company of his wife to pay her respects
+to his teachers, who were sitting quite naked, with dishevelled hairs,
+in the midst of the most disgusting uncleanness, under a shed prepared
+for them. Unused to such an unsightly and revolting display, the modest
+girl recoiled back with a becoming horror, refusing even to cast a look
+at them. Enraged at the contempt shown to his teachers, the unnatural
+father-in-law threatened to send her away from his house, as being an
+unsuitable match for his son. Firm in her faith, she withstood all the
+efforts that were made to induce her to alter her resolution and pay
+attention to such individuals. She went back into her apartments. Having
+somewhat recovered her spirits, and regained her usual calm and serene
+composure, the pious young lady began, in the presence of her
+mother-in-law and other ladies of the town, to praise and extol the
+glory, modesty, meekness, and all the other qualifications which adorned
+her great teacher and his disciples. The hearers were delighted at all
+that they heard, and expressed an eager desire to see them and hear
+their instructions.
+
+On that very day the compassionate Buddha was at an early hour, as
+usual, reviewing the beings dwelling on the island of Dzampoudipa,
+endeavouring to discover those that were well disposed to hear the
+truth. His searching glance soon discovered what was going on in the
+house of the rich man Ougga, and the good dispositions of many of its
+inmates. "Thither," said he, "I shall hasten to preach the law, for many
+shall be converted." Hereupon he summoned five hundred disciples to
+attend him. They all took their pattas and other articles. With his
+company he flew through the air, and soon alighted in the courtyard of
+the rich man's house. All were rejoiced to see Buddha and his disciples.
+They lent a most attentive ear to his instructions. The rich man, his
+household, and a great number of the people of the town were converted.
+Anouroudha was left at Ougga to complete, perfect, and extend the good
+work so happily begun. Buddha in all haste returned to Thawattie.
+
+At that time a great noise was made throughout the country on account of
+a certain pounha whose navel emitted a sort of light in the shape of a
+moon. He belonged to the party of unbelievers. He was led by them into
+every village and town, as a living proof of the power they possessed.
+At last his friends introduced him into the Dzetawon monastery. He was
+no sooner introduced into Buddha's presence, when the prodigy suddenly
+ceased. He went away somewhat annoyed at his misfortune; but he had
+scarcely crossed the threshold of the monastery when the light
+reappeared. Three times he came before the great preacher, and three
+times the light was completely eclipsed. No doubt could be entertained
+that there was in Buddha some secret power superior to the one he
+possessed. The pounha was at once disconcerted and bewildered. In his
+ignorance he attributed the accident to some superior magical formula
+possessed by Buddha, and asked him to teach him the said formula. Buddha
+said to him, "O pounha! I possess no charm; I ignore all magical
+formulas. There is in me but one virtue; it is that which I have
+gathered at the foot of the Bodi tree during the forty-nine days that I
+have spent there in the deepest meditation. As to what attracts now the
+attention of the people in your person, you are indebted for it to the
+offering of a gold coronet, in the shape of a moon, you made to a Buddha
+during a former existence. The reward bestowed on you for such a good
+work is but a transient one. It can afford you no real, substantial, and
+lasting happiness. Hearken to my doctrine; it will confer on you a
+never-ending recompense." He went on explaining to him many points of
+the law. The pounha believed in Buddha; nay, he applied for the dignity
+of Rahan, and finally became a Rahanda.
+
+_N.B_.--The history of Buddha offers an almost complete blank as to what
+regards his doings and preachings during a period of nearly twenty-three
+years,[1] beginning with the twenty-first season, when he was fifty-six
+years old, and ending with the forty-fourth season, having reached the
+patriarchal age of seventy-nine years. So entirely are we kept in
+ignorance of the important transactions that took place during so long a
+portion of Buddha's life, that the writer, after having vainly
+consulted several manuscripts, is reluctantly obliged to come to the
+same conclusion as that which the Burmese authors have arrived at, viz.,
+that there is a complete disagreement as to even the names of the places
+where Buddha spent the twenty-three remaining seasons. Out of regard for
+the rich man Anatapein, who for so many years had been one of his most
+liberal supporters, Buddha spent the greatest part of the remaining
+seasons in the Dzetawon monastery. During the few others he seems to
+have stayed at or near Radzagio, chiefly in the Weloowon monastery. The
+amount of seasons spent by our Phra from the time he obtained the
+Buddhaship till his death is forty-five.
+
+I find related, as a fact worthy of notice, the donation by a rich widow
+of Wethalie, named Wisaka, of the celebrated Pouppayon monastery. It was
+situated not far from the Dzetawon, in an eastern direction from that
+famous place. It is mentioned that when Phra sallied from the Dzetawon
+monastery by the eastern gate, the people of the country knew that he
+was going to dwell for awhile in the Pouppayon monastery; when, on the
+other hand, he was observed to leave it by the northern gate, all the
+people understood that he was undertaking a journey through the country
+for the purpose of preaching. The epoch of this donation is not certain.
+It appears from some particulars indirectly alluded to that it must have
+taken place when Buddha was sixty years old.
+
+In following our manuscript, we find inserted in this place the detailed
+accounts respecting Dewadat, related by Buddha himself in the Dzetawon
+monastery, in the presence of a large party of his disciples. The fact
+of Buddha mentioning the name of Adzatathat as king of Radzagio, leaves
+no doubt respecting the time when the awful punishment is supposed to
+have been meted out to Dewadat, on account of the many heinous sins laid
+to his charge. Adzatathat, having murdered his father Pimpathara, by
+starving him to death in a prison, became king of Radzagio, and
+succeeded him when Buddha was nearly seventy-two years old. He was
+already king, as the sequel will show, when Dewadat was as yet his
+spiritual adviser. It is probable that the following narrative was made
+not more than two years after the above date.
+
+When the most excellent Buddha was in the Dzetawon monastery, alluding
+to the sad fate that had fallen Dewadat, he related the causes that had
+brought on this dreadful occurrence.
+
+At a certain time, when Buddha was spending a season in the Kosamby
+country, the people came in great numbers every day to the monastery to
+bring abundant alms, and pay their respects to him and the assembly. On
+certain occasions they made inquiries about the most distinguished
+members of the assembly, such as Thariputra, Maukalan, Anouroudda,
+Ananda, Bagoo, Kimila, and others, giving utterance to the feelings of
+admiration and love they entertained towards them. But they never took
+the least notice of Dewadat. The latter keenly resented the studied
+slight; the more so, because he thought that in his capacity of member
+of the assembly and of his royal descent, he was entitled to as much
+consideration as many others, who in this twofold respect were greatly
+his inferiors. He resolved to leave the company of Buddha and go to some
+other place. He went to Radzagio and ingratiated himself in the favours
+of the young Prince Adzatathat, son of King Pimpathara, The young
+prince, taken up with the grave manners of the new-comer, acknowledged
+him as his teacher, and built for him a monastery on the Yauthitha hill,
+close to the city.
+
+Some years afterwards Buddha came to Radzagio to spend a season in the
+Weloowon monastery. Dewadat went to his monastery. Having paid his
+respects in the usual manner and occupied a becoming place, he three
+times requested the permission of having an assembly or thinga of his
+own, quite distinct from the other, which was under the immediate
+management of Buddha. On this point he three times received a direct
+refusal to his demand. From that day the jealousy he entertained towards
+Buddha waxed to a base envy, which soon generated in his soul a deadly
+hatred against him. He made up his mind to break with Buddha all ties of
+spiritual relationship, and to become the chief of a new religious body.
+To succeed in his impious design he required the support of the secular
+arm. The king of Magatha was in favour of Buddha, but his son had warmly
+espoused the cause of Dewadat. In such a position, the evil-disposed
+Dewadat advised Prince Adzatathat to compass the destruction of his
+father, in order to become king. The ambitious son followed the
+detestable advice, and put an end to his father's life by starving him
+to death in a prison, in spite of his own mother's exertions to save her
+royal husband's life.
+
+It was in the thirty-seventh season of Buddha's public mission that
+Adzatathat ascended the throne of Magatha. Under the new king's
+auspices, Dewadat carried everything before him with a high hand.
+Assured of the new king's support, he hired thirty bowmen and promised
+them an ample reward if they killed Buddha. The ruffians gladly agreed
+to the proposal. But when they were on the point of committing the
+crime, they felt themselves overawed by the presence of Buddha. Instead
+of executing the order they had received, they fell at his feet, craved
+his pardon, listened to his preaching, and were converted one after the
+other. Disappointed on this point, Dewadat designed another plan to rid
+himself of the great preacher. He watched the moment when Buddha was
+walking at the foot of a hill, named Weitsa-gout. From the summit he
+rolled a large stone that was to crush his enemy. Fortunately on its way
+down the hill's side it met with a small obstacle, on which it split
+into several parts. One splinter alone hurt the toe of one of Buddha's
+feet, and severely bruised it. On hearing of such a nefarious and
+cowardly attempt, the disciples hastened to the spot and conveyed their
+beloved master to his monastery. They offered to keep guard round his
+person, to prevent the repetition of other attempts on his life. But
+Buddha said to them that no mortal had the power to hurt him so far as
+to cause his death. He thanked them for this new token of their
+affectionate regard towards him, and bade them return to their
+respective places. The celebrated physician Dzewaka, having been sent
+for, applied a bandage, which, being removed on the following morning,
+it was found, to the surprise and joy of all present, that the injured
+toe was perfectly cured. On another occasion Dewadat made a last attempt
+on Buddha's life, in the suburbs of Radzagio, by the means of an
+elephant, infuriated and maddened by strong liquor forced into his
+throat. The animal was let loose in one of the streets which Gaudama was
+perambulating gathering alms in his mendicant's pot. But far from doing
+any injury to Buddha, the elephant, having come into his presence, stood
+for awhile, and then knelt before him in token of respect. In this
+manner Dewadat signally failed in this last wicked attempt.
+
+Dewadat differed from his cousin on some points of discipline; and this
+difference occasioned the schism that he meditated to establish.[2] He
+had proposed to Buddha to make it obligatory on all Rahans to live in
+forests at the foot of certain trees; not to receive food from the
+people in their own places, but to use only as articles of food such
+things as they could procure by their exertions; to use robes made up of
+rags collected in the dust of public thoroughfares, and not such as
+might be offered by pious laymen; to abstain from fish and meat; and to
+dwell in unroofed places. Gaudama positively refused to accede to his
+demands. Meanwhile he meekly warned him against the sin of schism,
+telling him that the commission of such an offence would throw the
+perpetrator into the hell Awidzi for a whole revolution of nature. Deaf
+to such a salutary warning, Dewadat precipitated himself into schism. He
+gained over to his party five hundred inexperienced Rahans of the Witzi
+country, and with them dwelt in the monastery of Gayathitha. He signally
+failed in his attempt to draw Ananda to his side. Thariputra, by the
+advice of Buddha, went to Dewadat's place. Profiting from the time he
+was asleep at a distance, he prevailed upon the five hundred Rahans to
+abandon schism and return to Buddha, the centre of unity, who was then
+in the Dzetawon monastery in Wethalie. Rising from his sleep, Dewadat
+fell into a paroxysm of rage at the trick played on him. He instantly
+resolved to start for the Dzetawon monastery, to have his revenge on
+Buddha for the injury done unto him. He was carried in a litter.
+Messenger after messenger informed Buddha of the approach of his
+antagonist. But he calmly said to his disciples: "Beloved sons, do not
+trouble yourselves. Dewadat shall not see my face nor enter the
+precincts of this place." Information was, in haste, conveyed that
+Dewadat had actually reached the tank close to the monastery, and was
+resting a while under the shade of a tree. Gaudama calmly gave the same
+assurance to his trembling disciples. But the moment of a terrible
+punishment was at hand. Dewadat, quitting his couch, stood up for a
+while, to refresh his wearied limbs. But he was seen by his astonished
+and bewildered companions gradually sinking into the earth, first up to
+his knees, then to his navel, and finally to his shoulders. At that
+moment he humbled himself, confessed his fault, acknowledged and
+proclaimed the glory of Buddha. He then disappeared, wrapt in flame, and
+fell to the bottom of the hell Awidzi. His punishment consists in having
+his feet sunk ankle-deep in a burning ground; his head is covered with a
+red-hot pan, that caps his head down to the lobe of the ears; two huge
+red-hot iron bars transfixt him horizontally from right to left, two
+from back to front, and one impales him from top to bottom. He shall
+have to suffer in that frightful position during a revolution of nature.
+But, for his tardy and sincere repentance, he shall be delivered, and,
+by his exertions in practising virtue, he shall become a Pitzegabuddha,
+under the name of Atisara.
+
+Adzatathat ruled over the two countries of Enga and Magatha. His mother
+was Waydahi, the sister of King Pathenadi, who ruled over the two
+countries of Kaci and Kosala. Adzatathat, who was of a bellicose temper,
+quarrelled with his uncle on account of some districts in Kaci, which he
+seized by force of arms. Unable to resist the army of his nephew,
+Pathenadi offered to the invader the hand of his daughter Watzera-komma.
+The offer was accepted, and a reconciliation followed. Three years
+afterwards, Pathenadi lost his throne, which was seized by Meittadoubba,
+a son he had had by a concubine. Pathenadi went to Radzagio to ask
+assistance against the usurper from his son-in-law. But he died on his
+way to that place.
+
+It was under the rule of Meittadoubba, in the forty-fourth season, that
+occurred the total destruction of the Thagiwi princes of Kosala and
+Kapilawot by the ambitious Adzatathat.
+
+Buddha spent the forty-fourth season in the Dzetawon monastery. When the
+season was over, he went to dwell in the Weitzagout monastery, near
+Radzagio. While he was in that place, there was spread a rumour that
+Adzatathat entertained hostile feelings towards Wethalie. Buddha then
+foretold that as long as the princes of Wethalie would be united and
+avoid internal strife and contention, they would be more than a match
+for their enemy; but should quarrel take place among them, they and
+their country would fall an easy prey to the invader. These words, which
+fell from Buddha's mouth, were not forgotten by a pounha who was one of
+Adzatathat's ministers. He planned, with his royal mother's consent and
+secret encouragement, the destruction of the rulers of Wethalie, and the
+conquest of that country, by contriving to sow the seed of dissension
+among the Letziwi princes. His plan met with complete success some years
+later, about three years after Gaudama's Neibban, as we shall have the
+opportunity of relating.
+
+
+FOOTNOTES
+
+    [1] This short summary of Buddha's life, indicating but little
+    more than the names of the places where he had spent twenty
+    seasons, and leaving us in the dark as to all the particulars
+    regarding the twenty-three other seasons, is another
+    illustration of the assertion, made in some foregoing passages,
+    that the present compilation is very concise and imperfect,
+    supplying us with but an outline of Buddha's proceedings during
+    the course of his preachings. He reached the age of eighty.
+    According to the authority of this legend, Buddha lived
+    forty-five years after he had obtained the Buddhaship. He was
+    therefore thirty-five when he began his public life and entered
+    the career of preaching the law. It is not in my power to say
+    anything positive respecting the antiquity of this work, but the
+    statement of the main facts is borne out by the united testimony
+    of the Buddhistic works existing in various parts and in
+    different languages of Eastern Asia. If it be true that our
+    Buddha lived so long, we must believe that his time during the
+    last twenty-five years was employed in the same benevolent
+    undertaking, viz., to preach the sacred law and point out to
+    beings the way that shall lead them to the deliverance. Many
+    volumes are full of the disputes on religious subjects between
+    Buddha and the heretics, that is to say, his opponents. We may
+    conclude that those controversies took place during the latter
+    part of Buddha's life, as it cannot be doubted that they
+    increased in proportion to the progress the new doctrines made
+    among the people. If, however, we are in great part kept in the
+    dark respecting the doings of the great reformer during a long
+    period of his public life, we are amply compensated by the
+    account of many interesting circumstances that occurred chiefly
+    during the last year of his earthly career.
+
+    [2] Dewadat, in insisting upon the adoption of regulations of a
+    more rigid character, intended to imitate, to a certain extent,
+    the conduct of the mendicants of the opposite party. He aimed at
+    rivalling them in the practice of austere observances. It does
+    not appear that he innovated in the dogmas that he had learned
+    at the school of his great teacher. As his royal pupil,
+    Adzatathat, had hitherto supported the party of the pounhas, it
+    is not improbable that Dewadat wished to lessen the differences
+    between the practices and observances of the two parties, to
+    render them less perceptible, and by doing so, to prepare the
+    way, by gradual approximation, for a complete fusion. He
+    exhibited himself in the character of a rigid reformer, who was
+    displeased with the too lenient tenor of the disciplinary
+    regulations instituted by Buddha. Be that as it may, it is
+    certain that jealousy in the beginning inspired him with the
+    idea of separating from the assembly. This first step led him
+    farther than he at first contemplated. He wished to set up an
+    assembly, or thinga of his own, and thereby to place himself on
+    a footing of equality and rivalry with his cousin. Meeting with
+    greater resistance than he expected, and being convinced that he
+    could not succeed so long as Buddha should be alive, he did not
+    shrink from making several attempts on his life. It is a fact
+    worthy of notice that the disturbances which took place
+    subsequently in the Buddhist society had their origin, in most
+    instances, in points of discipline of a trivial importance,
+    which were altered or rejected by a fraction of the assembly,
+    whilst they were upheld with the utmost tenacity by the greater
+    portion of the Rahans, as having been established by Gaudama.
+    This observation will be fully corroborated by the particulars
+    that we shall relate on the subject of the councils or meetings
+    held after Gaudama's death.
+
+
+                             END OF VOL. I.
+
+
+                  Printed by BALLANTYNE, HANSON & CO.
+                           Edinburgh & London
+
+
+
+
+                       Trübner's Oriental Series.
+
+                             [Illustration]
+
+                KEGAN PAUL, TRENCH, TRÜBNER & CO. LTD
+                DRYDEN HOUSE, GERRARD STREET, LONDON, W.
+
+
+"A knowledge of the commonplace, at least, of Oriental literature,
+philosophy, and religion is as necessary to the general reader of the
+present day as an acquaintance with the Latin and Greek classics was a
+generation or so ago. Immense strides have been made within the present
+century in these branches of learning; Sanskrit has been brought within
+the range of accurate philology, and its invaluable ancient literature
+thoroughly investigated; the language and sacred books of the
+Zoroastrians have been laid bare; Egyptian, Assyrian, and other records
+of the remote past have been deciphered, and a group of scholars speak
+of still more recondite Accadian and Hittite monuments; but the results
+of all the scholarship that has been devoted to these subjects have been
+almost inaccessible to the public because they were contained for the
+most part in learned or expensive works, or scattered throughout the
+numbers of scientific periodicals. Messrs. Trübner & Co., in a spirit of
+enterprise which does them infinite credit, have determined to supply
+the constantly-increasing want, and to give in a popular, or, at least,
+a comprehensive form, all this mass of knowledge to the
+world."--_Times._
+
+    The late Oriental scholar, Mr. Romesh C. Dutt, C.I.E., says:--
+
+"I wish to say a word about this series, because I am in a special
+degree indebted to it. Professor Max Müller, who has, by his lifelong
+labours, done more than any living scholar to elucidate ancient Hindu
+literature and history, has now conceived the noble idea of enabling
+English readers to go to the fountain source, and consult Oriental works
+in a series of faithful translations. More than thirty volumes,
+translated from the Sanscrit, Chinese, Zend, Pahlair, Pàli, Arabic, &c.,
+have already been published, and more volumes are expected. I take this
+opportunity to own my great indebtedness to the volumes of this series
+which relate to Indian History. I have freely quoted from them--allowing
+myself the liberty of a verbal alteration here and there; and I have
+seldom thought it necessary to consult these original Sanscrit works
+which have been translated in this faithful and valuable series."
+
+       *       *       *       *       *
+
+    In Two Volumes, post 8vo, cloth, pp. 426 and 460, price 25s.
+    net.
+
+    ALBÊRÛNÎ'S INDIA.
+
+    AN ACCOUNT OF THE RELIGION, PHILOSOPHY, LITERATURE, GEOGRAPHY,
+    CHRONOLOGY, ASTRONOMY, CUSTOMS, LAWS, AND ASTROLOGY OF INDIA
+    ABOUT A.D. 1030.
+
+    An English Edition, with Notes and Indices.
+
+    By DR. EDWARD C. SACHAU,
+    Professor in the Royal University of Berlin, and Principal of
+    the Seminary for Oriental Languages; Member of the Royal Academy
+    of Berlin, and Corresponding Member of the Imperial Academy of
+    Vienna Honorary Member of the Asiatic Society of Great Britain
+    and Ireland, London, and of the American Oriental Society,
+    Cambridge, U.S.A.
+
+EXTRACT FROM PREFACE.
+
+Albêrûnî, or, as his compatriots called him, Abû Raihân, was born A.D.
+973, in the territory of modern Khiva, then called Khwârizm, or
+Chorasmia in antiquity. Early distinguishing himself in science and
+literature, he played a political part as councillor of the ruling
+prince of his native country of the Ma'mûni family.
+
+In the opening of his book Albêrûnî gives an account of the
+circumstances which suggested to him the idea of writing the [Greek:
+Indiká]. Once the conversation with a friend of his, else unknown, ran
+on the then existing literature on the history of religion and
+philosophy, its merits and demerits. When, in particular, the literature
+on the belief of the Hindus came to be criticised, Albêrûnî maintained
+that all of it was second-hand and thoroughly uncritical. To verify the
+matter, his friend once more examines the books in question, which
+results in his agreeing with our author, and his asking him to fill up
+this gap in the Arabic literature of the time. The book he has produced
+is not a polemical one. He will not convert the Hindus, nor lend a
+direct help to missionary zealots. He will simply describe Hinduism,
+without identifying himself with it. He takes care to inform the reader
+that he is not responsible for whatsoever repugnant detail he has to
+relate, but the Hindus themselves. He gives a repertory of information
+on Indian subjects, destined for the use of those who lived in peaceable
+intercourse with them, and wished to have an insight into their mode and
+world of thought.
+
+The author has nothing in common with the Muhammadan Ghâzî who wanted
+to convert the Hindus or to kill them, and his book scarcely reminds the
+reader of the incessant war between Islam and India, during which it had
+been prepared, and by which the possibility of writing such a book had
+first been given. It is like a magic island of quiet, impartial research
+in the midst of a world of clashing swords, burning towns, and plundered
+temples. The object which the author had in view, and never for a moment
+lost sight of, was to afford the necessary information and training to
+"_any one_ (in Islam) _who wants to converse with the Hindus, and to
+discuss with them questions of religion, science, or literature, on the
+very basis of their own civilisation_."
+
+In general, it is the method of our author not to speak himself, but to
+let the Hindus speak, giving extensive quotations from their classical
+authors. He presents a picture of Indian civilisation as painted by the
+Hindus themselves. Many chapters, not all, open with a short
+characteristic introduction of a general nature. The body of most
+chapters consists of three parts. The first is a _précis_ of the
+question, as the author understands it.
+
+The second part brings forward the doctrines of the Hindus, quotations
+from Sanskrit books in the chapters on religion, philosophy, astronomy,
+and astrology, and other kinds of information which had been
+communicated to him by word of mouth, or things which he had himself
+observed in the chapters on literature, historic chronology, geography,
+law, manners, and customs. In the third part he does the same as
+Megasthenes had already done; he tries to bring the sometimes very
+exotic subject nearer to the understanding of his readers by comparing
+it with the theories of ancient Greece, and by other comparisons. In the
+disposition of every single chapter, as well as in the sequence of the
+chapters, a perspicuous, well-considered plan is apparent. There is no
+patchwork nor anything superfluous, and the words fit to the subject as
+close as possible.
+
+He does not blindly accept the traditions of former ages; he wants to
+understand and to criticise them. He wants to sift the wheat from the
+chaff, and he will discard everything that militates against the laws of
+nature and of reason.
+
+He criticises manuscript tradition like a modern philologist. He
+sometimes supposes the text to be corrupt, and inquires into the cause
+of the corruption; he discusses various readings, and proposes
+emendations. He guesses at _lacunĉ_, criticises different translations,
+and complains of the carelessness and ignorance of the copyists.
+
+    This valuable and interesting work has been out of print for
+    many years, and second-hand copies have been very difficult to
+    obtain even at a high premium. At the urgent request of many
+    scholars and students both in England and India, the publishers
+    have decided to issue the present reprint at a cheaper price
+    than the original edition.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. viii. and 270, cloth, price 6s.
+
+    INDIAN POETRY:
+
+    CONTAINING "THE INDIAN SONG OF SONGS."
+
+    From the Sanskrit of the "Gita Govinda" of Jayadeva; Two Books
+    from "The Iliad of India" (Mah[.a]bhârata), "Proverbial Wisdom"
+    from the Shlokas of the Hitopadesa, and other Oriental Poems.
+
+    By SIR EDWIN ARNOLD, M.A., K.C.I.E., C.S.I., &c., &c.
+
+    CONTENTS.
+
+    The Indian Song of Songs--
+      Introduction.
+      Hymn to Vishnu.
+      Sarga the First--The Sports of Krishna.
+      Sarga the Second--The Penitence of Krishna.
+      Sarga the Third--Krishna Troubled.
+      Sarga the Fourth--Krishna Cheered.
+      Sarga the Fifth--The Longings of Krishna.
+      Sarga the Sixth--Krishna made Bolder.
+      Sarga the Seventh--Krishna supposed False.
+      Sarga the Eighth--The Rebuking of Krishna.
+      Sarga the Ninth--The End of Krishna's Trial.
+      Sarga the Tenth--Krishna in Paradise.
+      Sarga the Eleventh--The Union of Radha and Krishna.
+
+    Miscellaneous Oriental Poems--
+      The Rajpoot Wife.
+      King Saladin.
+      The Caliph's Draught.
+      Hindoo Funeral Song.
+      Song of the Serpent Charmers.
+      Song of the Flour-Mill.
+      Taza ba Taza.
+      The Mussulman Paradise.
+      Dedication of a Poem from the Sanskrit.
+      The Rajah's Ride.
+
+    Two Books from "The Iliad of India."
+      The Great Journey.
+      The Entry into Heaven.
+
+    The Night of Slaughter.
+
+    The Morning Prayer.
+
+    Proverbial Wisdom from the Shlokas of the Hitopadesa.
+
+OPINIONS OF THE PRESS.
+
+"In this new volume Sir Edwin Arnold does good service by illustrating,
+through the medium of his musical English melodies, the power of Indian
+poetry to stir European emotions. 'The Indian Song of Songs' is not
+unknown to scholars. Sir Edwin Arnold will have introduced it among
+popular English poems."--_Times._
+
+"Complete mastery of the English language, combined with genuine poetic
+fervour, has enabled the translator of 'The Indian Song of Songs' to
+spread before his readers a feast of dulcet sounds and lyrical language.
+Music seems to flow from his pen as naturally as rain from the cloud or
+song from the throat of the thrush."--_Morning Post._
+
+"The poem abounds with imagery of Eastern luxuriousness and
+sensuousness; the air seems laden with the spicy odours of the tropics,
+and the verse has a richness and a melody sufficient to captivate the
+senses of the dullest."--_Standard._
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, pp. viii.-464, cloth, price 16s.
+
+    THE S[=A]NKHYA APHORISMS OF KAPILA,
+    With Illustrative Extracts from the Commentaries.
+
+    Translated by J. R. BALLANTYNE, LL.D., late Principal of the
+    Benares College.
+
+    Edited by FITZEDWARD HALL.
+
+"The work displays a vast expenditure of labour and scholarship, for
+which students of Hindoo philosophy have every reason to be grateful to
+Dr. Hall and the publishers."--_Calcutta Review._
+
+       *       *       *       *       *
+
+    Fourth Edition. Post 8vo, cloth, pp. xxiv.-310, price 16s.
+
+    THE RELIGIONS OF INDIA.
+
+    BY A. BARTH,
+    Member of the Société Asiatique of Paris.
+
+    Authorised translation by Rev. J. Wood, Edin.
+
+India has not only preserved for us in her Vedas the most ancient and
+complete documents for the study of the old religious beliefs founded on
+nature-worship, which, in an extremely remote past, were common to all
+the branches of the Indo-European family; she is also the only country
+where these beliefs, in spite of many changes both in form and fortune,
+continue to subsist up to the present time. Whilst everywhere else they
+have been either as good as extinguished by monotheistic religions of
+foreign origin, in some instances without leaving behind them a single
+direct and authentic trace of their presence, or abruptly cut short in
+their evolution and forced to survive within the barriers, henceforth
+immovable, of a petty Church, as in the case of Parseeism,--in India
+alone they present up to this time, as a rich and varied literature
+attests, a continuous, self-determined development, in the course of
+which, instead of contracting, they have continued to enlarge their
+borders. It is owing in a great measure to this extraordinary longevity
+that such an interest attaches to the separate and independent study of
+the Hindu religions, irrespective altogether of the estimate we may form
+of their dogmatic or practical worth. Nowhere else do we meet with
+circumstances, on the whole, so favourable for the study of the
+successive transformations and destiny, so to speak, of a polytheistic
+idea of the universe.
+
+       *       *       *       *       *
+
+    Post 8vo, cloth. pp. cviii.-242 and viii.-370. Two volumes,
+    price 24s.
+
+    SI-YU-KI.
+
+    BUDDHIST RECORDS OF THE WESTERN WORLD.
+
+    Translated from the Chinese of HUIEN TSIANG (A.D. 629). By
+    SAMUEL BEAL, B.A. (Trin. Col., Camb.), R.N. (Retired Chaplain
+    and N.I.), Professor of Chinese, University College, London;
+    Rector of Wark, Northumberland, &c.
+
+The progress which has been made in our knowledge of Northern Buddhism
+during the last few years is due very considerably to the discovery of
+the Buddhist literature of China. This literature (now well known to us
+through the catalogues already published) contains, amongst other
+valuable works, the records of the travels of various Chinese Buddhist
+pilgrims who visited India during the early centuries of our era. These
+records embody the testimony of independent eyewitnesses as to the facts
+related in them, and having been faithfully preserved and allotted a
+place in the collection of the sacred book of the country, their
+evidence is entirely trustworthy.
+
+It would be impossible to mention _seriatim_ the various points of
+interest in these works, as they refer to the geography, history,
+manners, and religion of the people of India. The reader who looks into
+the pages of this book will find ample material for study on all these
+questions. But there is one particular that gives a more than usual
+interest to the records under notice, and that is the evident sincerity
+and enthusiasm of the travellers themselves. Never did more devoted
+pilgrims leave their native country to encounter the perils of travel in
+foreign and distant lands; never did disciples more ardently desire to
+gaze on the sacred vestiges of their religion; never did men endure
+greater sufferings by desert, mountain, and sea than these
+simple-minded, earnest Buddhist priests. And that such courage,
+religious devotion, and power of endurance should be exhibited by men so
+sluggish, as we think, in their very nature as the Chinese, this is very
+surprising, and may perhaps arouse some consideration.
+
+       *       *       *       *       *
+
+    In Two Volumes, post 8vo, pp. xii.-336 and x.-352, cloth, price
+    21s.
+
+    MEDIĈVAL RESEARCHES FROM EASTERN ASIATIC SOURCES.
+
+    FRAGMENTS TOWARDS THE KNOWLEDGE OF THE GEOGRAPHY AND HISTORY OF
+    CENTRAL AND WESTERN ASIA FROM THE THIRTEENTH TO THE SEVENTEENTH
+    CENTURY.
+
+    BY E. BRETSCHNEIDER, M.D.,
+    Formerly Physician of the Russian Legation at Pekin.
+
+EXTRACT FROM PREFACE
+
+The subjects dealt with in the two volumes form a carefully revised and
+improved edition of three essays gathered into one collection, viz.:--
+  1. Notes on Chinese Mediĉval Travellers to the West, 1875.
+  2. Notices of the Mediĉval Geography and History of Central and
+     Western Asia, 1876.
+  3. Chinese Intercourse with the Countries of Central and Western
+     Asia during the Fifteenth Century, 1877.
+
+Since the first publication of these papers, large additions have been
+made to the stock of our knowledge regarding the regions of Central
+Asia which, previously to the Russian occupation of these tracts, had
+been inaccessible to scientific exploration. Thus new light has been
+thrown upon many interesting geographical questions suggested by
+the narratives of mediĉval travellers, or hitherto based only upon
+more modern but vague and dubious Chinese accounts.
+
+To bring the new edition of those former researches up to the
+present advanced state of knowledge on the subject, I had to study
+a vast amount of literature, written for the greater part in Russian,
+which has come to light, on Central Asia, and was obliged to read
+through a great number of works and papers, some of them published
+in Russian Turkestan, and, therefore, difficult to obtain. In general,
+all reading accessible to me bearing on the subject has been made use
+of for the elucidation of mediĉval geographical questions arising out
+of my researches.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xii.-164, cloth, price 10s. 6d.
+
+    THE HISTORY OF ESARHADDON
+    (Son of Sennacherib),
+
+    KING OF ASSYRIA, B.C. 681-668.
+
+    Translated from the Cuneiform Inscriptions upon Cylinders and
+    Tablets in the British Museum Collection; together with a
+    Grammatical Analysis of each Word, Explanations of the
+    Ideographs by Extracts from the Bi-Lingual Syllabaries, and List
+    of Eponyms, &c.
+
+    BY E. A. WALLIS BUDGE, M.A., Litt.D., D.Lit.,
+    Keeper of the Egyptian and Assyrian Antiquities in the British
+    Museum.
+
+"Students of scriptural archĉology will also appreciate the 'History of
+Esarhaddon.'"--_Times._
+
+"There is much to attract the scholar in this volume. It does not
+pretend to popularise studies which are yet in their infancy. Its
+primary object is to translate, but it does not assume to be more than
+tentative, and it offers both to the professed Assyriologist and to the
+ordinary non-Assyriological Semitic scholar the means of controlling its
+results."--_Academy._
+
+"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars
+and students. They are not, it is to be feared, a very numerous class.
+But the more thanks are due to him on that account for the way in which
+he has acquitted himself in his laborious task."--_Tablet._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xlviii.-398, cloth, price 12s.
+
+    THE ORDINANCES OF MANU.
+
+    Translated from the Sanskrit, with an Introduction.
+
+    By the late A. C. BURNELL, Ph.D., C.I.E.
+
+    Completed and Edited by E. W. HOPKINS, Ph.D., of Columbia
+    College, N.Y.
+
+"This work is full of interest; while for the student of sociology and
+the science of religion it is full of importance. It is a great boon to
+get so notable a work in so accessible a form, admirably edited, and
+completely translated."--_Scotsman._
+
+"Few men were more competent than Burnell to give us a really good
+translation of this well-known law book, first rendered into English by
+Sir William Jones. Burnell was not only an independent Sanskrit scholar,
+but an experienced lawyer, and he joined to these two important
+qualifications the rare faculty of being able to express his thoughts in
+clear and trenchant English.... We ought to feel very grateful to Dr.
+Hopkins for having given us all that could be published of the
+translation left by Burnell."--F. MAX MÜLLER in the _Academy_.
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. vi.-216, price 6s.
+
+    THE BHAGAVAD G[=I]T[=A]; or, THE SACRED LAY.
+    A SANSKRIT PHILOSOPHICAL POEM.
+
+    Translated, with Notes,
+
+    BY JOHN DAVIES, M.A. (Cantab.)
+    Member of the Royal Asiatic Society, of the Cambridge
+    Philological Society, &c., and (sometime) Rector of Walsoken,
+    Norfolk.
+
+   I. Introduction.
+  II. Translation.
+ III. Appendix.
+    (i) On the date at which the Bhagavad G[=i]t[=a] was probably
+        written, and on the theory that it was written under an
+        influence derived from a knowledge of Christian doctrines.
+   (ii) The traditional line of descent of the Lunar Dynasty.
+  (iii) Collation of two MSS. with the Bonn edition of the
+        Bhagavad G[=i]t[=a], and the readings of other editions
+        and MSS.
+
+In preparing this translation of the Bhagavad G[=i]t[=a], the author had
+before him the Greek translation of Galanos, and the Italian version of
+Stanislao Gatti, both supplied by Dr. Reinhold Rost. The author also
+consulted the French version of Burnouf, the Latin version of Lassen,
+and the English versions of Mr. Thomson and K. T. Telang. The notes of
+Lassen have given valuable aid, as well as a paper on the Bhagavad
+G[=i]t[=a], read before the "Akademie der Weissenschaften" of Berlin in
+1826 by W. van Humboldt, which contained a scholarly review of the
+doctrines contained in the poem. The author has also consulted a MS.
+copy of the Commentary on the Bhagavad G[=i]t[=a], written by
+['S]r[=i]dhara, and, by the kindness of Dr. Rost, another commentary,
+attributed to ['S]ankara, but written by ['S]ankara Ananda Saraswati
+(quot. at Ananda), and called T[=a]tparya Bodhin[=i].
+
+       *       *       *       *       *
+
+    Second Edition. Post 8vo, cloth, pp. viii.-152, price 6s.
+
+    HINDU PHILOSOPHY.
+
+    THE S[=A]NKHYA K[=A]RIK[=A] OF [=I]['S]WARA KRISHNA.
+
+    An Exposition of the System of Kapila, with an Appendix on the
+    Ny[=a]ya and Vai['s]eshika Systems.
+
+    BY JOHN DAVIES, M.A. (Cantab.)
+    Member of the Royal Asiatic Society, of the Cambridge
+    Philological Society, &c., and (sometime) Rector of Walsoken,
+    Norfolk.
+
+EXTRACT FROM PREFACE.
+
+I wish to present to my readers the philosophy of Kapila as it has been
+set forth by his Indian exponent, [=I]['s]wara Krishna. The system of
+Kapila, called the S[=a]nkhya or Rationalistic, in its original form,
+and in its theistic development by Patarijali, contains nearly all that
+India has produced in the department of pure philosophy. Other systems,
+though classed as philosophic, are mainly devoted to logic and physical
+science, or to an exposition of the Vedas.
+
+The system of Kapila may be said to have only an historical value, but
+on this account alone it is interesting as a chapter in the history of
+the human mind. It is the earliest attempt on record to give an answer,
+from reason alone, to the mysterious questions which arise in every
+thoughtful mind about the origin of the world, the nature and relations
+of man, and his future destiny. It is interesting also and instructive
+to note how often the human mind moves in a circle. The latest German
+philosophy, the system of Schopenhauer and Von Hartmann, is mainly a
+reproduction of the philosophic system of Kapila in its materialistic
+part, presented in a more elaborate form, but on the same fundamental
+lines. In this respect the human intellect has gone over the same ground
+that it occupied more than two thousand years ago, but on a more
+important question it has taken a step in retreat. Kapila recognised
+fully the existence of a soul in man, forming indeed his proper
+nature--the absolute ego of Fichte--distinct from matter and immortal;
+but our latest philosophy, both here and in Germany, can see in man only
+a highly developed physical organisation. "All external things," says
+Kapila, "were formed that the soul might know itself and be free." "The
+study of psychology is vain," says Schopenhauer, "for there is no
+Psyche."
+
+       *       *       *       *       *
+
+    Post 8vo, pp. 432, cloth, price 16s.
+
+    A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION,
+    GEOGRAPHY, HISTORY, AND LITERATURE.
+
+    BY JOHN DOWSON, M.R.A.S.,
+    Late Professor of Hindustani, Staff College.
+
+"This not only forms an indispensable book of reference to students of
+Indian literature, but is also of great general interest, as it gives in
+a concise and easily accessible form all that need be known about the
+personages of Hindu mythology whose names are so familiar, but of whom
+so little is known outside the limited circle of _savants_."--_Times._
+
+"It is no slight gain when such subjects are treated fairly and fully in
+a moderate space; and we need only add that the few wants which we may
+hope to see supplied in new editions detract but little from the general
+excellence of Mr. Dowson's work."--_Saturday Review._
+
+       *       *       *       *       *
+
+    Revised Edition in Two Volumes, post 8vo, pp. xxx.-390;
+    xiv.-364, cloth, price 21s.
+
+    A HISTORY OF CIVILISATION IN ANCIENT INDIA.
+    BASED ON SANSKRIT LITERATURE,
+
+    BY ROMESH CHUNDER DUTT, C.I.E.
+
+    Of the Indian Civil Service, and of the Middle Temple,
+    Barrister-at-Law, Member of the Royal Asiatic Society of Great
+    Britain and Ireland, and of the Asiatic Society of Bengal.
+
+    VOL. I.--B.C. 2000 TO 320; VOL. II.--B.C. 320--A.D. 1000.
+
+EXTRACT FROM PREFACE.
+
+The method on which this work has been written is very simple. My
+principal object has been to furnish the general reader with a practical
+and handy work on the Ancient History of India--not to compose an
+elaborate work of discussions on Indian Antiquities. To study clearness
+and conciseness on a subject like this was not, however, an easy task.
+Every chapter in the present work deals with matters about which long
+researches have been made, and various opinions have been recorded. It
+would have afforded some satisfaction to me to have given the reader the
+history of every controversy, the account of every antiquarian
+discovery, and the pros and cons of every opinion advanced. But I could
+not yield to this temptation without increasing the work to three or
+four times its present humble size, and thus sacrificing the very object
+with which it is written. To carry out my primary object I have avoided
+every needless discussion, and I have tried to explain as clearly,
+concisely, and distinctly as I was able each succeeding phase of Hindu
+civilisation and Hindu life in ancient times.
+
+But, while conciseness has been the main object of the present work, I
+have also endeavoured to tell my story so that it may leave some
+distinct memories on my readers after they have closed the work. For
+this reason, I have avoided details as far as possible, and tried to
+develop, fully and clearly, the leading facts and features of each
+succeeding age. Repetition has not been avoided where such repetition
+seemed necessary to impress on my readers the cardinal facts--the
+salient features of the story of Hindu civilisation.
+
+    "Mr. Dutt has attempted to popularise learned researches, and
+    has undertaken a patriotic work, and in many respects none could
+    he better prepared for the task than he.... As far as possible
+    he allows the original texts to speak for themselves; his book
+    is thus filled with extracts selected and translated with care;
+    and the extracts are connected together by analyses and résumés
+    in which we always find what is necessary, and seldom what is
+    superfluous. He has written with enthusiasm, in a language clear
+    and correct, and without that needless display of erudition
+    which tires more than it instructs. On the whole I know of
+    no work which enables one better to enter into the spirit
+    of ancient Indian thought, or which is more fascinating
+    reading."--M. BARTH, _in Revue Critique, Paris_. (Translated.)
+
+       *       *       *       *       *
+
+    In One Volume, post 8vo, cloth, pp. xvi.-224, price 7s. 6d.
+
+    LAYS OF ANCIENT INDIA.
+    Selections from Indian Poetry rendered into English Verse.
+
+    BY ROMESH CHUNDER DUTT, C.I.E.
+
+    Barrister-at-Law, and of the Indian Civil Service; Member of the
+    Royal Asiatic Society, and of the Asiatic Society of Bengal.
+
+    Author of "A History of Civilisation in Ancient India," &c.
+
+EXTRACT FROM PREFACE.
+
+The time has come for placing before English readers a carefully
+prepared book of selections from the entire range of Ancient Indian
+Poetry. Such a book of selections should convey something not only of
+the beauty of Indian poetry in general, but also of the distinctive
+features of the poetry of each special period--something of the
+freshness and simplicity of the Vedic Hymns, the sublime and lofty
+thought of the Upanishads, the unsurpassed beauty of Buddhist precepts,
+and the incomparable richness and imagery of the later or classical
+Sanscrit poetry. And it seems to me that such a book, comprising
+specimens from the literature of successive periods, is likely to give
+the English reader a general bird's-eye view of Indian poetry, Indian
+thought, and Indian religion.
+
+       *       *       *       *       *
+
+    Revised Edition. Post 8vo, pp. 276, cloth, price 7s. 6d.
+
+    RELIGION IN CHINA.
+
+    BY JOSEPH EDKINS, D.D., PEKING.
+
+    Containing a Brief Account of the Three Religions of the
+    Chinese, with Observations on the Prospects of Christian
+    Conversion amongst that People.
+
+"Dr. Edkins has been most careful in noting the varied and often complex
+phases of opinion, so as to give an account of considerable value of the
+subject."--_Scotsman._
+
+"As a missionary, it has been part of Dr. Edkins' duty to study the
+existing religions in China, and his long residence in the country has
+enabled him to acquire an intimate knowledge of them as they at present
+exist."--_Saturday Review._
+
+"Dr. Edkins' valuable work, of which this is a second and revised
+edition, has, from the time that it was published, been the standard
+authority upon the subject of which it treats."--_Nonconformist._
+
+"Dr. Edkins ... may now be fairly regarded as among the first
+authorities on Chinese religion and language."--_British Quarterly
+Review._
+
+       *       *       *       *       *
+
+    New and Revised Edition. Post 8vo, pp. xxiv.-420, cloth, price
+    18s.
+
+    CHINESE BUDDHISM.
+    A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.
+
+    BY J. EDKINS, D.D.
+    Author of "China's Place in Philology," "Religion in China,"
+    &c., &c.
+
+"It contains a vast deal of important information on the subject,
+such as is only to be gained by long-continued study on the
+spot."--_Athenĉum._
+
+"Upon the whole, we know of no work comparable to it for the extent of
+its original research, and the simplicity with which this complicated
+system of philosophy, religion, literature, and ritual is set
+forth."--_British Quarterly Review._
+
+"The whole volume is replete with learning.... It deserves most careful
+study from all interested in the history of the religions of the world,
+and expressly of those who are concerned in the propagation of
+Christianity. Dr. Edkins notices in terms of just condemnation the
+exaggerated praise bestowed upon Buddhism by recent English
+writers."--_Record._
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. xxiv.-268, price 9s.
+
+    THE PHILOSOPHY OF THE UPANISHADS AND ANCIENT INDIAN METAPHYSICS.
+
+    As exhibited in a series of Articles contributed to the
+    _Calcutta Review_.
+
+    BY ARCHIBALD EDWARD GOUGH, M.A., Lincoln College, Oxford;
+    Principal of the Calcutta Madrasa.
+
+EXTRACT FROM PREFACE.
+
+Those interested in the general history of philosophy will find in it an
+account of a very early attempt, on the part of thinkers of a rude age
+and race, to form a cosmological theory. The real movement of
+philosophic thought begins, it is true, not in India, but in Ionia; but
+some degree of interest may still be expected to attach to the procedure
+of the ancient Indian cosmologists. The Upanishads are so many 'songs
+before sunrise'--spontaneous effusions of awakening reflection, half
+poetical, half metaphysical--that precede the conscious and methodical
+labour of the long succession of thinkers to construct a thoroughly
+intelligible conception of the sum of things. For the general reader,
+then, these pages may supply in detail, and in the terms of the Sanskrit
+texts themselves, a treatment of the topics slightly sketched in the
+third chapter of Archer Butler's first series of 'Lectures on the
+History of Ancient Philosophy.' The Upanishads exhibit the prehistoric
+view of things in a na[=i]vely poetical expression, and, at the same
+time, in its coarsest form. Any translations will be found to include
+the whole of the Mu[n.][d.]aka, Ka[t.]ha, ['S]vet[=a]['s]vatara, and
+M[=a][n.][d.][=u]kya Upanishads, the greater part of the Taittir[=i]ya
+and B[r.]ihad[=a]ro[n.]yaka, and portions of the Chh[=a]ndogya and Kena,
+together with extracts from the works of the Indian schoolmen.
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. xvi.-428, price 16s.
+
+    ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE
+    PARSIS.
+
+    By MARTIN HAUG, Ph.D.,
+    Late of the Universities of Tübingen, Göttingen, and Bonn;
+    Superintendent of Sanskrit Studies, and Professor of Sanskrit
+    in the Poona College.
+
+    EDITED AND ENLARGED BY DR. E. W. WEST.
+
+    To which is added a Biographical Memoir of the late Dr. HAUG by
+    Prof. E. P. EVANS.
+
+   I. History of the Researches into the Sacred Writings and Religion
+      of the Parsis, from the Earliest Times down to the Present.
+  II. Languages of the Parsi Scriptures.
+ III. The Zend-Avesta, or the Scripture of the Parsis.
+  IV. The Zoroastrian Religion, as to its Origin and Development.
+
+"'Essays on the Sacred Language, Writings, and Religion of the Parsis,'
+by the late Dr. Martin Haug, edited by Dr. E. W. West. The author
+intended, on his return from India, to expand the materials contained in
+this work into a comprehensive account of the Zoroastrian religion, but
+the design was frustrated by his untimely death. We have, however, in a
+concise and readable form, a history of the researches into the sacred
+writings and religion of the Parsis from the earliest times down to the
+present--a dissertation on the languages of the Parsi Scriptures, a
+translation of the Zend-Avesta, or the Scripture of the Parsis, and a
+dissertation on the Zoroastrian religion, with especial reference to its
+origin and development."--_Times._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. viii. and 346, cloth, price 10s. 6d.
+
+    MANAVA-DHARMA-CASTRA:
+    THE CODE OF MANU.
+
+    ORIGINAL SANSKRIT TEXT, WITH CRITICAL NOTES.
+
+    BY J. JOLLY, PH.D.,
+    Professor of Sanskrit in the University of Wurzburg; late Tagore
+    Professor of Law in the University of Calcutta.
+
+The date assigned by Sir William Jones to this Code--the well-known
+Great Law Book of the Hindus--is 1250-500 B.C., although the rules and
+precepts contained in it had probably existed as tradition for countless
+ages before. There has been no reliable edition of the Text for Students
+for many years past, and it is believed, therefore, that Prof. Jolly's
+work will supply a want long felt.
+
+       *       *       *       *       *
+
+    Second Edition. Post 8vo, pp. xii.-512, cloth, price 16s.
+
+    FOLK-TALES OF KASHMIR.
+
+    BY THE REV. J. HINTON KNOWLES, F.R.G.S., M.R.A.S., &c.
+    (C.M.S.) Missionary to the Kashmirs.
+
+EXTRACT FROM PREFACE.
+
+Kashmir as a field of folk-lore literature is, perhaps, not surpassed in
+fertility by any other country in the world; and yet, while every year
+witnesses the publication of books on the subject from Bengal, Bombay,
+Madras, Porjáb, and other parts, this field, ripe for the harvest, has
+remained almost ungleaned. No doubt its isolated position and the
+difficulty of its language have had something to do with this apparent
+neglect.
+
+No apology will be needed for the presentation of this book to the
+public. The great interest and importance attaching to the folk-tales of
+any people is manifest from the great attention devoted to them by many
+learned writers and others. Concerning the style and manner of the book,
+however, I would ask my readers to be lenient with me. I have sought not
+so much to present these tales in a purely literary form as to give them
+in a fair translation, and most of the work was done by lamp-light after
+an ordinary amount of missionary work during the day. However, such as
+it is, I sincerely hope it will prove a real contribution towards that
+increasing stock of folk-lore which is doing so much to clear away the
+clouds that envelop much of the practices, ideas, and beliefs which make
+up the daily life of the natives of our great dependencies, control
+their feelings, and underlie many of their actions.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. ix.-281, cloth, price 10s. 6d.
+
+    THE SARVA-DARSANA-SAMGRAHA;
+    OR, REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY.
+
+    BY MADHAVA ACHARYA.
+
+    Translated by E. B. COWELL, M.A., Professor of Sanskrit in the
+    University of Cambridge, and A. E. GOUGH, M.A., Professor of
+    Philosophy in the Presidency College, Calcutta.
+
+    This work is an interesting specimen of Hindu critical ability.
+    The author successively passes in review the sixteen
+    philosophical systems current in the fourteenth century in the
+    South of India; and he gives what appears to him to be their
+    most important tenets.
+
+"The translation is trustworthy throughout. A protracted sojourn in
+India, where there is a living tradition, has familiarised the
+translators with Indian thought."--_Athenĉum._
+
+       *       *       *       *       *
+
+    Five Volumes, post 8vo, cloth, price 21s. each.
+
+    ORIGINAL SANSKRIT TEXTS
+
+    _On the Origin and History of the People of India: Their
+    Religion and Institutions._
+
+    Collected, Translated, and Illustrated.
+    BY J. MUIR, C.I.E., D.C.L., LL.D., PH.D.
+
+    Third Edition, Re-written, and greatly Enlarged.
+
+Vol. I.--Mythical and Legendary Accounts of the Origin of Caste, with
+an Inquiry into its Existence in the Vedic Age.
+
+Vol. II.--Inquiry whether the Hindus are of Trans-Himalayan Origin,
+and akin to the Western Branches of the Indo-European Race.
+
+Vol. III.--The Vedas: Opinions of their Authors and of later Indian
+Writers on their Origin, Inspiration, and Authority. (Out of print.)
+
+Vol. IV.--Comparison of the Vedic with the later representations of the
+principal Indian Deities.
+
+Vol. V.--Contributions to a knowledge of the Cosmogony, Mythology,
+Religious Ideas, Life, and Manners of the Indians in the Vedic Age.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xliv.-376, cloth, price 14s.
+
+    METRICAL TRANSLATIONS FROM SANSKRIT WRITERS.
+
+    With an Introduction, many Prose Versions, and Parallel Passages
+    from Classical Authors.
+
+    BY J. MUIR, C.I.E., D.C.L., LL.D., PH.D.
+
+"... An agreeable introduction to Hindu poetry."--_Times._
+
+"... A volume which maybe taken as a fair illustration alike of the
+religious and moral sentiments and of the legendary lore of the best
+Sanskrit writers."--_Edinburgh Daily Review._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. lxv.-368, cloth, price 14s.
+
+    TIBETAN TALES DERIVED FROM INDIAN SOURCES.
+
+    Translated from the Tibetan of the KAH-GYUR.
+    BY F. ANTON VON SCHIEFNER.
+
+    Done into English from the German, with an Introduction,
+    BY W. R. S. RALSTON, M.A.
+
+"Mr. Ralston, whose name is so familiar to all lovers of Russian
+folk-lore, has supplied some interesting Western analogies and
+parallels, drawn, for the most part, from Slavonic sources, to the
+Eastern folk-tales, culled from the Kahgyur, one of the divisions
+of the Tibetan sacred books."--_Academy._
+
+"The translation ... could scarcely have fallen into better hands. An
+Introduction ... gives the leading facts in the lives of those scholars
+who have given their attention to gaining a knowledge of the Tibetan
+literature and language."--_Calcutta Review._
+
+"Ought to interest all who care for the East, for amusing stories, or
+for comparative folk-lore."--_Pall Mall Gazette._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xvi.-224, cloth, price 9s.
+
+    UDÂNAVARGA.
+
+    A COLLECTION OF VERSES FROM THE BUDDHIST CANON.
+    Compiled by DHARMATRÂTA.
+
+    BEING THE NORTHERN BUDDHIST VERSION OF DHAMMAPADA.
+
+    Translated from the Tibetan of Bkah-hgyur, with Notes, and
+    Extracts from the Commentary of Pradjnavarman,
+
+    BY W. WOODVILLE ROCKHILL.
+
+"Mr. Rockhill's present work is the first from which assistance will be
+gained for a more accurate understanding of the Pali text; it is, in
+fact, as yet the only term of comparison available to us. The
+'Udauavarga,' the Thibetan version, was originally discovered by the
+late M. Schiefner, who published the Tibetan text, and had intended
+adding a translation, an intention frustrated by his death, but which
+has been carried out by Mr. Rockhill.... Mr. Rockhill may be
+congratulated for having well accomplished a difficult task."--_Saturday
+Review._
+
+
+       *       *       *       *       *
+
+    Fifth Edition. Post 8vo, pp. xv.-250, cloth, price 7s. 6d.
+
+    OUTLINES OF THE HISTORY OF RELIGION TO THE SPREAD OF THE
+    UNIVERSAL RELIGIONS.
+
+    BY C. P. TIELE,
+
+    Doctor of Theology, Professor of the History of Religions in the
+    University of Leyden.
+
+    Translated from the Dutch by J. ESTLIN CARPENTER, M.A.
+
+"Few books of its size contain the result of so much wide thinking, able
+and laborious study, or enable the reader to gain a better bird's-eye
+view of the latest results of investigations into the religious history
+of nations. As Professor Tiele modestly says, 'In this little book are
+outlines--pencil sketches, I might say--nothing more.' But there are
+some men whose sketches from a thumb-nail are of far more worth than an
+enormous canvas covered with the crude painting of others, and it is
+easy to see that these pages, full of information, these sentences, cut
+and perhaps also dry, short and clear, condense the fruits of long and
+thorough research."--_Scotsman._
+
+       *       *       *       *       *
+
+    Four Volumes Ready. Volume V. in the Press. Post 8vo, cloth,
+    price 10s. 6d. each.
+
+    THE SHÁHNÁMA OF FIRDAUSÍ.
+
+    Done into English by
+    ARTHUR GEORGE WARNER, M.A., AND EDMOND WARNER, B.A.
+
+February 25th of the present year (1910) is the nine hundredth
+anniversary of the completion of the Sháhnamá. Its author, the Persian
+poet Firdausí, spent over thirty laborious years in its composition,
+only to experience, when the task had been achieved, a heart-breaking
+disappointment well worthy of inclusion in any record of the calamities
+of authors. His work has survived the test of time, and by general
+consent is accounted to be one of the few great epics of the world.
+Geographically and in some other respects it may be said to stand
+half-way between the Epics of Europe and those of India. In its own land
+it has no peer, while in construction and subject-matter it is unique.
+Other Epics centre round some heroic character or incident to which all
+else is subservient. In the Sháhnamá there is no lack either of heroes
+or of incidents, but its real hero is the ancient Persian people, and
+its theme their whole surviving legendary history from the days of the
+First Man to the death of the last Sháh in the middle of the seventeenth
+century of our Era. It is the glory of the Persian race that they alone
+among all nations possess such a record, based as it is on their own
+traditions and set forth in the words of their greatest poet. In another
+sense, too, the Sháhnamá is unique. The author of the other great Epics
+tell us little or nothing of their own personalities or of their sources
+of information. Their works are fairy palaces suspended in mid air; we
+see the result, but know not how it was achieved. The author of the
+Sháhnamá takes us into his confidence from the first, so that in reading
+it we are let into the secret of epic-making, and can apply the
+knowledge thus gained to solve the problem of the construction of its
+great congeners. To the student of comparative mythology and folk-lore,
+to the lover of historic romance or romantic history, and to all that
+are fond of tales of high achievements and the gests of heroes, the
+Sháhnamá is a storehouse of rich and abundant material. To set forth a
+complete presentment of it with the needful notes and elucidations is
+the object of the present translation, made from two of the best printed
+texts of the original--that of Vullers and Landauer, and that of Turner
+Macan.
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. xxiv.-360, price 10s. 6d.
+
+    THE HISTORY OF INDIAN LITERATURE.
+
+    BY ALBRECHT WEBER.
+
+    Translated from the Second German Edition by JOHN MANN, M.A.,
+    and THÉODOR ZACHARIAE, Ph.D., with the sanction of the Author.
+
+Dr. BUHLER, Inspector of Schools in India, writes:--"When I was
+Professor of Oriental Languages in Elphinstone College, I frequently
+felt the want of such a work to which I could refer the students."
+
+Professor COWELL, of Cambridge, writes:--"It will be especially useful
+to the students in our Indian colleges and universities. I used to long
+for such a book when I was teaching in Calcutta. Hindu students are
+intensely interested in the history of Sanskrit literature, and this
+volume will supply them with all they want on the subject."
+
+Professor WHITNEY, Yale College, Newhaven, Conn., U.S.A., writes:--"I
+was one of the class to whom the work was originally given in the form
+of academic lectures. At their first appearance they were by far the
+most learned and able treatment of their subject; and with their recent
+additions they still maintain decidedly the same rank."
+
+"Is perhaps the most comprehensive and lucid survey of Sanskrit
+literature extant. The essays contained in the volume were originally
+delivered as academic lectures, and at the time of their first
+publication were acknowledged to be by far the most learned and
+able treatment of the subject. They have now been brought up to
+date by the addition of all the most important results of recent
+research."--_Times._
+
+       *       *       *       *       *
+
+    Second Edition. Post 8vo, pp. xxxii. and 330, cloth, price 7s.
+    6d.
+
+    MASNAVI I MA'NAVI:
+
+    THE SPIRITUAL COUPLETS OF MAULÁNA JALÁLU-'D-DIN MUHAMMAD I
+    RU'MI.
+
+    Translated and Abridged by E. H. WHINFIELD, M.A.,
+    Late of H.M. Bengal Civil Service.
+
+EXTRACT FROM AUTHOR'S PREFACE.
+
+This is the book of the Masnavi. It contains the roots of the roots of
+the roots of the Faith, and treats of the mysteries of "Union" and
+"Certitude." Thus saith the feeble slave, in need of the mercy of God,
+whose name be praised, Muhammad, son of Muhammad, son of Husain, of
+Balkh, of whom may God accept it,--"I have exerted myself to enlarge
+this book of poetry in rhymed couplets, which contains strange and rare
+narratives, beautiful sayings and recondite indications; a path for the
+devout, and a garden for the pious; short in its expressions, but having
+numerous applications." The author goes on to state that he wrote his
+book at the instance of Shaikh Hasan, son of Muhammad, "a Chief of the
+Gnostics (_'Arif[=i]n_) and a leader of right direction and of sure
+knowledge;" and concludes with a prayer that it may prove "a blessing to
+those who are possessed of insight, the godly, the spiritual, and the
+heavenly-minded, the men of light who keep silence and observe, who are
+absent in spirit though present in the body, very kings though clothed
+in rags, true nobles among the people, endued with virtues, the lights
+of guidance."
+
+       *       *       *       *       *
+
+    Post 8vo, cloth, pp. xxxii.-336, price 10s. 6d.
+
+    THE QUATRAINS OF OMAR KHAYYÁM.
+
+    The Persian Text with an English Verse Translation.
+
+    BY E. H. WHINFIELD, M.A.,
+    Late of the Bengal Civil Service.
+
+EXTRACT FROM THE INTRODUCTION.
+
+Ghiás uddin Abul Fath Omar bin Ibrahim al Khayyám was a native of
+Nishapúr, one of the principal cities of Khorásan. According to the
+Preface of the Calcutta MS., he died in 517 A.D., during the reign of
+Sultan Sarjar. The date of his birth is nowhere mentioned, but he was
+contemporary with Nizám ul Mulk, the celebrated Wazir of the Seljuk
+kings, Alp Arslan and Malik Shah.
+
+    This edition contains the Persian test of 500 quatrains based on
+    a collation of eight authorities, together with English verse
+    translations.
+
+       *       *       *       *       *
+
+    Second Edition, Revised. Post 8vo, cloth, pp. viii.-124, price
+    5s.
+
+    THE QUATRAINS OF OMAR KHAYYÁM.
+
+    Translated into English verse,
+
+    BY E. H. WHINFIELD, M.A.,
+    Late of the Bengal Civil Service.
+
+    This edition contains 267 of the best quatrains in the larger
+    edition, carefully revised.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. vi.-368, cloth, price 14s.
+
+    MODERN INDIA AND THE INDIANS.
+
+    BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.
+
+    BY SIR MONIER WILLIAMS, D.C.L.,
+
+    Hon. LL.D. of the University of Calcutta, Hon. Member of the
+    Bombay Asiatic Society, Boden Professor of Sanskrit in the
+    University of Oxford.
+
+    Fifth Edition, revised and augmented by considerable Additions,
+    with Illustrations and a Map.
+
+"In this volume we have the thoughtful impressions of a thoughtful man
+on some of the most important questions connected with our Indian
+Empire.... An enlightened observant man, travelling among an enlightened
+observant people, Professor Monier Williams has brought before the
+public in a pleasant form more of the manners and customs of the Queen's
+Indian subjects than we ever remember to have seen in any one work. He
+not only deserves the thanks of every Englishman for this able
+contribution to the study of Modern India--a subject with which we
+should be specially familiar--but he deserves the thanks of every
+Indian, Parsee or Hindu, Buddhist and Moslem, for his clear exposition
+of their manners, their creeds, and their necessities."--_Times._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xii.-72, cloth, price 5s.
+
+    THE SATAKAS OF BHARTRIHARI.
+
+    Translated from the Sanskrit
+
+    BY THE REV. B. HALE WORTHAM, M.R.A.S.,
+    Rector of Eggesford, North Devon.
+
+"A very interesting addition to Trübner's Oriental Series."--_Saturday
+Review._
+
+"Many of the Maxims in the book have a Biblical ring and beauty of
+expression."--_St. James' Gazette._
+
+       *       *       *       *       *
+
+
+
+
+TRANSCRIBER'S NOTES
+
+
+1. Passages in italics are surrounded by _underscores_.
+
+2. Footnotes have been moved from the middle of a paragraph to the
+end of the chapter.
+
+3. Obvious punctuation errors have been silently corrected.
+
+4. The original text includes Greek characters. For this text version
+these letters have been replaced with transliterations.
+
+5. The words coup-d'oeil and Oedipus use an oe ligature in the original.
+
+6. The letters with diacritical marks are enclosed within square braces.
+
+7. Numbers of the form "9-1/2" represent fractional numbers where whole
+number 9 is followed by hyphen and the fraction 1/2.
+
+8. The following misprints have been corrected:
+    "similiar" corrected to "similar" (page x)
+    "savans" corrected to "savants" (page xiv)
+    "Rasula" corrected to "Raoula" (page xx)
+    "ntellectual" corrected to "intellectual" (Ch. I, ftn. 1)
+    "siting" corrected to "sitting" (page 69)
+    "amuesment" corrected to "amusement" (page 69)
+    "Guadama" corrected to "Gaudama" (page 75)
+    "ocurrence" corrected to "occurrence" (Ch. V, ftn. 1)
+    "substantinl" corrected to "substantial" (page 81)
+    "undescribable" corrected to "indescribable" (page 100)
+    "Pathanadi" corrected to "Pathenadi" (page 107)
+    "Ooodaka" corrected to "Oodaka" (page 113)
+    "Rathans" corrected to "Rahans" (Ch. VI, ftn. 2)
+    "succesively" corrected to "successively" (page 121)
+    "possesssed" corrected to "possessed" (page 132)
+    "drunkennness" corrected to "drunkenness" (page 136)
+    "Tsadoumaritz" corrected to "Tsadoomarit" (page 139)
+    "Rathan" corrected to "Rahan" (page 142)
+    "Adzatatha" corrected to "Adzatathat" (Ch. VI, ftn. 13)
+    "perfect on" corrected to "perfection" (Ch. VII, ftn. 3)
+    "morever" corrected to "moreover" (page 157)
+    "eft" corrected to "left" (page 162)
+    "Buddah" corrected to "Buddha" (Ch. VIII, ftn. 9)
+    "pracittioners" corrected to "practitioners" (Ch. IX, ftn. 1)
+    "stockof" corrected to "stock of" (Ch. IX, ftn. 1)
+    "Patzati" corrected to "Patzapati" (page 208)
+
+9. Other than the corrections listed above, printer's inconsistencies
+in spelling, punctuation, hyphenation, and ligature usage have been
+retained.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Life or Legend of Gaudama, by 
+Right Reverend Paul Ambroise Bigandet
+
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+<pre>
+
+The Project Gutenberg EBook of The Life or Legend of Gaudama, by 
+Right Reverend Paul Ambroise Bigandet
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Life or Legend of Gaudama
+       The Buddha of the Burmese (Volume I)
+
+Author: Right Reverend Paul Ambroise Bigandet
+
+Release Date: December 5, 2010 [EBook #34578]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA ***
+
+
+
+
+Produced by Louise Davies, The Universal Digital Library
+(http://www.ulib.org) and the Online Distributed
+Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+</pre>
+
+
+
+
+
+<h3>TR&Uuml;BNER'S</h3>
+<h4>ORIENTAL SERIES.</h4>
+
+
+<hr style="width: 45%;" />
+<h3>THE LIFE OR LEGEND</h3>
+<h5>OF</h5>
+<h1>GAUDAMA</h1>
+
+<h3><i>THE BUDDHA OF THE BURMES</i><br />
+<br />
+With Annotations.<br />
+<br />
+THE WAYS TO NEIBBAN, AND NOTICE ON THE PHONGYIES OR BURMESE MONKS.</h3>
+
+<h4><small>BY THE</small><br />
+<big>RIGHT REVEREND P. BIGANDET,</big><br />
+<small>BISHOP OF RAMATHA,<br />
+VICAR APOSTOLIC OF AVA AND PEGU</small></h4>
+
+<h3><i>IN TWO VOLUMES.</i><br />
+VOL. I.</h3>
+
+<h4>Fourth Edition.</h4>
+
+<h3>LONDON:<br />
+KEGAN PAUL, TRENCH, TR&Uuml;BNER &amp; CO. L<sup>TD.</sup><br />
+<small>DRYDEN HOUSE, GERRARD STREET, W.<br />
+1911.</small></h3>
+
+
+<hr style="width: 45%;" />
+<h5>
+<i>The rights of translation and of reproduction are reserved.</i><br />
+<br /><br />
+Printed by <span class="smcap">Ballantyne, Hanson &amp; Co.</span><br />
+At the Ballantyne Press, Edinburgh</h5>
+
+
+
+<hr style="width: 100%;" />
+<p><span class='pagenum'>[Pg v]</span></p>
+<h2>ADVERTISEMENT TO THIRD EDITION.</h2>
+
+
+<p>The origin of the present work dates back to the years
+1852, 1853, 1854, and 1855, when portions of it appeared
+in the "Journal of the Indian Archipelago and Eastern
+Asia," edited by J. R. Logan of Penang (vols. vi., vii.,
+viii., and ix.). The first complete edition was printed
+at Rangoon in Burmah in 1858, and a second, much
+enlarged, at the same place in 1866.</p>
+
+<p>Very few copies of either of these editions reached
+Europe, and both are entirely out of print. The present
+third edition&mdash;a faithful reprint of the second&mdash;issued,
+with Bishop Bigandet's sanction, for the benefit of
+European and American scholars and readers, will, therefore,
+it is hoped, be gladly received.</p>
+
+<p>Buddhism and Gautama, the faith and its founder,
+whose followers are between four and five hundred millions
+of the human race, were comparatively unknown in
+Europe but a generation ago, and yet this great faith had
+continued for four and twenty centuries to spread over
+the vast lands of the East, taking deep and enduring root
+in all, from Bhotan, Nepaul, and Ceylon, over Further
+<span class='pagenum'>[Pg vi]</span>
+India to China Proper, Mongolia, Mantchooria, Tibet, and
+Japan.</p>
+
+<p>Buddhism, as it is found in Burmah, has a particular
+claim to the attention of a diligent and attentive observer.
+We there have that religious creed or system as pure
+from adulteration as it can be after a lapse of so many
+centuries. Philosophy never flourished in Burmah, and,
+therefore, never modified the religious systems of the
+country. Hinduism never exercised any influence on
+the banks of the Irrawaddy. Chinese and Burmese have
+often met on battlefields, but the influence of the Middle
+Kingdom has never established itself in Burmah. In
+other words, Chinese Buddhism has never been able
+to penetrate into the customs and manners of the people,
+and has not attempted to communicate its own religion
+to its southern neighbours. It would seem that the true
+form of Buddhism is to be found in Burmah, and that a
+knowledge of that system can only be arrived at by the
+study of the religious books of Burmah, and by attentively
+observing the religious practices and ceremonies of the
+people. This is what Bishop Bigandet has endeavoured to
+do throughout his work.</p>
+
+<p>Mr. Alabaster, the author of a very popular work
+on Siamese Buddhism, testifies to the great value of
+the Bishop's work, which, he remarks, is in one sense
+complete, for whereas the Siamese manuscript concludes
+with the attainment of omniscience, the Bishop had
+materials which enabled him to continue the story to
+the death of Nirwana (Neibban in the Burmese Pali
+form). He might have added that the work modestly
+<span class='pagenum'>[Pg vii]</span>
+entitled "Life of Gaudama" is a complete exposition
+of the great system of Eastern Asia. The metaphysical
+part, which is the very essence of the system, has received
+a due consideration, and the body of religious has been
+fully described. Moreover, the foot-notes help the ordinary
+reader in understanding clearly the text of the
+Legend.</p>
+
+<p>Professor Albrecht Weber speaks also of the Bishop's
+work in terms of high commendation (see "Literarisches
+Centralblatt," 1870, No. 29, reprinted in "Indische
+Streifen," vol. iii.), whilst a still further testimony is
+accorded to its importance in the recent appearance of
+a French translation by Lieutenant Victor Gauvain.</p>
+
+<p>&nbsp; &nbsp; <span class="smcap">London</span>, <i>December</i> 1879.</p>
+
+<p><span class='pagenum'>[Pg viii]</span></p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'>[Pg ix]</span></p>
+<h2>PREFACE TO THE FIRST EDITION.</h2>
+
+
+<p>Whether Buddhism be viewed in its extent and diffusion,
+or in the complex nature of its doctrines, it claims
+the serious attention of every inquiring mind.</p>
+
+<p>In our own days it is, under different forms, the creed
+prevailing in Nepaul, Thibet, Mongolia, Corea, China, the
+Japanese Archipelago, Anam, Cambodia, Siam, the Shan
+States, Burmah, Arracan, and Ceylon. Its sway extends
+over nearly one-fourth of the human race.</p>
+
+<p>Though based upon capital and revolting errors, Buddhism
+teaches a surprising number of the finest precepts
+and purest moral truths. From the abyss of its almost
+unfathomable darkness it sends forth rays of the brightest
+hue.</p>
+
+<p>To the reflecting mind, the study of this religious
+system becomes the study of the history of one of the
+greatest religious enterprises that has ever been undertaken
+to elevate our nature above its low level, by uprooting
+the passions of the heart and dispelling the errors
+of the mind. A serious observer sees at a glance the
+dark and humiliating picture of the sad and barren
+results of the greatest and mightiest efforts of human
+wisdom, in its endeavours to find out the real cause of
+all human miseries, and to provide the remedies to cure
+the moral distempers to which our nature is subject.
+The fact of man's wretched and fallen condition was
+clearly perceived by the Buddhist philosopher, but he
+<span class='pagenum'>[Pg x]</span>
+failed in his attempts to help man out of the difficulties
+which encompass him in all directions, and to bring him
+back to the path of truth and salvation. The efforts
+begun on the banks of the Ganges at an early period,
+and carried on with the greatest ardour and perseverance,
+have proved as abortive as those made at a later period
+throughout Greece and Italy by the greatest and brightest
+geniuses of antiquity. What a grand and irresistible
+demonstration both of the absolute inability of man to
+rescue from evil and attain good, and of the indispensable
+necessity of divine interference to help him in accomplishing
+that twofold achievement!</p>
+
+<p>It may be said in favour of Buddhism, that no philosophico-religious
+system has ever upheld, to an equal
+degree, the notions of a saviour and deliverer, and of
+the necessity of his mission for procuring the salvation,
+in a Buddhist sense, of man. The <i>r&ocirc;le</i> of Buddha, from
+beginning to end, is that of a deliverer, who preaches a
+law designed to secure to man deliverance from all the
+miseries under which he is labouring. But by an inexplicable
+and deplorable eccentricity, the pretended saviour,
+after having taught man the way to deliver himself from
+the tyranny of his passions, only leads him, after all, into
+the bottomless gulf of total annihilation.</p>
+
+<p>Buddhism, such as we find it in Burmah, appears to
+have retained, to a great extent, its original character and
+primitive genuineness, exhibiting, as it does, the most
+correct forms and features of that Protean creed. At
+the epoch the Burmans left the northern valleys and
+settled in the country they now inhabit, they were a
+half-civilised Mongolian tribe, with no kind of worship,
+except a sort of geniolatry, much similar to what we
+see now existing among the various tribes bordering on
+Burmah. They were in the same condition when the
+first Buddhist missionaries arrived among them. Deposited
+in this almost virginal soil, the seed of Buddhism
+<span class='pagenum'>[Pg xi]</span>
+grew up freely without encountering any obstacle to
+check its growth.</p>
+
+<p>Philosophy, which, in its too often erratic rambles in
+search of truth, changes, corrects, improves, destroys, and,
+in numberless ways, modifies all that it meets, never
+flourished in these parts; and, therefore, did not work
+on the religious institutions, which accordingly have remained
+up to this day nearly the same as they were
+when first imported into Burmah. The free discussion of
+religious and moral subjects, which constituted the very
+life of the Indian schools, and begat so many various,
+incoherent, and contradictory opinions on the most essential
+points of religion and philosophy, is the sign of an
+advanced state of civilisation, such as does not appear to
+have ever existed on the banks of the Irrawaddy.</p>
+
+<p>Owing to its geographical position, and perhaps, also,
+to political causes, Burmah has ever remained out of the
+reach of Hindu influence, which in Nepaul has coloured
+Buddhism with Hindu myths, and habited it in gross
+forms of idolatry. In China, where there already subsisted
+at the time of the arrival of the preachers of the new
+doctrine the worship of heroes and ancestors, Buddhism,
+like an immense parasitic plant, extended itself all over
+the institutions which it covered rather than destroyed,
+allowing the ancient forms to subsist under the disguise
+it afforded them. But such was not the state of Burmah
+when visited by the first heralds of Buddhism.</p>
+
+<p>The epoch of the introduction of Buddhism in Burmah
+has hitherto been a matter of conjecture. According to
+Burmese annals, Boudha-gautha, at the end of the fourth
+century of our era, brought from Ceylon a copy of the
+scriptures, and did for Burmah what Fa-Hian, the Chinese
+pilgrim, accomplished a few years afterwards in India
+and Ceylon for the benefit of his country. But Burmans
+maintain that they were followers of Buddha long before
+that epoch. If an inference may be drawn from analogy,
+<span class='pagenum'>[Pg xii]</span>
+it is probable that they are right in their assertion.
+China is fully as far from the ancient seat of Buddhism as
+Burmah. Yet it appears from the Chinese annals that
+the doctrines of the Indian philosopher were already propagated
+in some parts of that empire in the middle of the
+first century of our era, and probably at an earlier date.
+There is no improbability in concluding that, at least at
+the same time, Buddhist missionaries had penetrated into
+this country to propagate their tenets. According to
+Buddhistic annals, it was after the holding of the 3d
+Council, 236 after Gaudama's death, 207 <span class="smcap">B.C.</span>, that two
+missionaries carried religion to Thaton, the ruins of which
+are still to be seen between the mouths of the Tsitang
+and Salween rivers, and established Buddhism in Pegu.
+Be that as it may, we know, from the magnificent Buddhist
+monuments of Pagan, that that religion had reached, in the
+eleventh and twelfth centuries, a degree of splendour that
+has never since been equalled.</p>
+
+<p>The Buddhist scriptures are divided into three great
+parts, the Thoots or instructions, the Wini or discipline,
+and the Abidama or metaphysics. Agreeably to this
+division, the matter of the following pages is arranged
+under three heads. The Life of Buddha, with some portions
+of his preaching, will convey notions of his principal
+teachings and doctrines. It is accompanied with copious
+annotations intended to explain the text, and to convey
+detailed notices of the system of Buddhism in general,
+and particularly as it is found existing in Burmah. We
+have added a few small dzats, or accounts of some of the
+former existences of Gaudama, and the summary of two
+large ones.</p>
+
+<p>In the Notice on the Phongyies will be found the
+chief points of discipline fully explained and developed.
+We have endeavoured to render as complete as possible
+the account of the Buddhist Religious, or Phongyies. It is
+an exposition and practical illustration of the highest
+<span class='pagenum'>[Pg xiii]</span>
+results that can be obtained under the influence of the
+doctrines of the Indian philosopher.</p>
+
+<p>In the Ways to Neibban an attempt has been made to
+set forth and unfold the chief points of metaphysics upon
+which hinges the whole religious system. We confess
+that the summary of metaphysics is rather concise. We
+were reluctant to proceed too far in this subject, which,
+to the generality of readers, is an uninviting one.</p>
+
+<p>A suggestion from Captain H. Hopkinson, Commissioner
+of the Martaban and Tenasserim Provinces, has induced
+us to add a few remarks on the names and situations of
+the principal towns and countries mentioned in the
+Legend, with the view of identifying them with modern
+sites and places.</p>
+
+<p>It is hardly necessary to state here that the writer,
+when he undertook this work, had no other object in view
+than that of merely expounding the religious system of
+Buddhism as it is, explaining its doctrines and practices as
+correctly as it was in his power to do, regardless of their
+merits and demerits. His information has been derived
+from the perusal of the religious books of the Burmans,
+and from frequent conversations on religion, during several
+years, with the best informed among the laity and the
+religious whom he has had the chance of meeting.</p>
+
+<p>The surest way perhaps of coming to at least an exact
+and accurate knowledge of the history and doctrines of
+Buddhism would be to give a translation of the Legends
+of Buddha, such as they are to be met with in all countries
+where Buddhism has established its sway, and to accompany
+these translations with an exposition of the various
+doctrinal points, such as they are held, understood, and
+believed by these various nations. This has already been
+done by eminent Orientalists, on Thibetan, Sanscrit, Cingalese,
+and Chinese originals. A similar work, executed
+by competent persons among the Shans, Siamese, Cambodians,
+and Cochin Chinese, would considerably help the
+<span class='pagenum'>[Pg xiv]</span>
+savants in Europe, who have assumed the difficult task of
+expounding the Buddhist system in its complex and multifarious
+forms, to give a full, general, and comprehensive
+view of that great religious creed with all its variations.</p>
+
+<p>The best way to undermine the foundations of a false
+creed and successfully attack it, is to lay it open to the
+eyes of all and exhibit it as it really is. Error never
+retains its hold over the mind except under the mask of
+truth which it contrives to assume. When deprived of the
+mask that has covered its emptiness and unreality, it
+vanishes away as a phantom and an illusion.</p>
+
+<p>We are happy in having an opportunity of returning
+publicly our thanks to the worthy Commissioner of Pegu,
+Major A. P. Phayre, for his kind exertions in furthering
+the publication of this work. Not only is he an eminent
+Oriental scholar, and profoundly versed in all that has
+reference to Buddhism, but his great delight is to encourage
+every effort that tends to unfold and explain a creed
+which, despite all that has been written about it in the
+several countries where it flourishes, still contains many
+mysteries in the parts relating to its history and doctrines
+that require clearing up.</p>
+
+<p>We have, with a deeply-felt distrust of our poor
+abilities, taken the best portion out of our limited stock
+of information concerning the Buddhist system as it exists
+in these parts, and, with a willing heart, presented it to
+the public. We hope that our example may induce
+others, whose stores of knowledge on this subject are
+fuller and richer than ours, to act in a similar spirit in
+aid of the prosecution of a great object, viz., the acquisition
+of a correct knowledge of the religion of nearly
+300,000,000 of our fellow-men.</p>
+
+<p>&nbsp; &nbsp; <span class="smcap">Rangoon</span>, <i>October</i> 1858.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'>[Pg xv]</span></p>
+<h2>PREFACE TO THE SECOND EDITION.</h2>
+
+
+<p>The First Edition of the Life of Gaudama being out of
+print for the last five or six years, we have, at the request
+of several highly esteemed persons, come to the determination
+of publishing a second and much-enlarged edition of
+the same Work. In carrying on the plan of improvement
+which we had in contemplation, we have been favoured by
+a happy circumstance. We have, after much labour, found
+and procured, in the Burmese capital, a very rare palm-leaf
+manuscript, the contents of which have supplied us
+with copies and interesting details respecting the sayings
+and doings of Gaudama.</p>
+
+<p>The book is known under the Pali name of Tatha-gatha-oudana,
+the meaning of which is Joyful Utterance, or
+Praises, of the Tatha-gatha. The latter expression is one
+of the many titles given to Gaudama: it means, he who
+has come like all his predecessors. In the opinion of
+Buddhists, the Buddhas who appear throughout the duration
+of a world, or in the various series of succeeding
+worlds, have all the same mission to accomplish; they are
+gifted with the same perfect science, and are filled with
+similar feelings of compassion for and benevolence towards
+all beings. Hence the denomination which is fitly
+given to Gaudama, the last of them.</p>
+
+<p>In the course of the Work will be found some particulars
+<span class='pagenum'>[Pg xvi]</span>
+concerning the author of the manuscript referred to,
+and the place where it was composed. We have only to
+state here that we have gathered therefrom much information
+on the condition of Gaudama, previous to his last
+existence, on the origin of the Kapilawot country, where
+he was born, and on the kings he has descended from.
+We have also met with many new details on the great intellectual
+working of Gaudama's mind, during the forty-nine
+days he spent in meditation around the Bodi-tree,
+particularly on the important theory of the twelve Nidanas,
+or causes and effects, which, with the four sublime truths,
+constitutes the very essence of the system. We have also
+found many important particulars concerning the whereabouts
+of Gaudama during the first twenty years of his
+public life, and the conversions he effected whilst engaged
+in the work of an itinerant preacher. Here, too, we have
+gleaned and selected a few of the instructions he delivered
+to the people that crowded about him. The story of
+Dewadat is narrated at great length. We have carefully
+written down what is said of the three Assemblies, or
+Councils, held at Radzagio, Wethalie, and Pataliputra, and
+what is mentioned of the kings who reigned in Magatha,
+from Adzatathat to Dammathoka. We have mentioned
+the great fact of the spread of Buddhism beyond the
+boundaries of Magatha after the holding of the third
+Council, taking care to relate what we have found stated
+concerning its diffusion in Pegu and Burmah.</p>
+
+<p>Numerous notes have been added to those of the First
+Edition, for the purpose of elucidating and explaining, as
+far as we are able, the principles of Buddhism and whatever
+is connected with that religious system.</p>
+
+<p>&nbsp; &nbsp; <span class="smcap">Rangoon</span>, <i>May</i> 1866.</p>
+
+
+
+<hr style="width: 100%;" />
+<p><span class='pagenum'>[Pg xvii]</span></p>
+<h2>CONTENTS.</h2>
+
+<h3>LEGEND OR LIFE OF THE BURMESE BUDDHA,<br />
+CALLED GAUDAMA.</h3>
+
+
+<table border="0" cellpadding="5" cellspacing="0" summary="Table of Contents">
+<tr>
+  <td>&nbsp;</td>
+  <td align="right"><small>PAGE</small></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_I"><b>CHAPTER I.</b></a></td>
+</tr>
+<tr>
+<td>Invocation of the Burmese translator&mdash;Slow but steady progress
+of Phralaong towards the Buddhaship&mdash;Promise
+made to him by the Buddha Deipinkara&mdash;Origin and
+beginning of the Kapilawot country and of its rulers&mdash;Birth
+of Thoodaudana&mdash;His marriage with the Princess
+Maia&mdash;Rumour of the coming birth of a Buddha&mdash;Phralaong
+in the seats of Nats&mdash;Dream of Maia&mdash;Conception
+of Phralaong&mdash;Wonders attending that event.</td>
+<td align="right" valign="bottom"><a href="#Page_1">1</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_II"><b>CHAPTER II.</b></a></td>
+</tr>
+<tr>
+<td>Birth of Buddha in a forest&mdash;Rejoicings on that occasion&mdash;Kaladewila&mdash;Prediction
+of the Pounhas&mdash;Vain efforts of Thoodaudana to thwart the effect of the Prediction.</td>
+<td align="right" valign="bottom"><a href="#Page_34">34</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_III"><b>CHAPTER III.</b></a></td>
+</tr>
+<tr>
+<td>A name is given to the child&mdash;Prediction of the Pounhas
+respecting the child&mdash;Death of Maia&mdash;Miraculous occurrence
+at the child's cradle&mdash;Adolescence of the Phralaong&mdash;He
+sees the four signs&mdash;Return from the garden to the royal city.</td>
+<td align="right" valign="bottom"><a href="#Page_45">45</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_IV"><b>CHAPTER IV.</b></a><span class='pagenum'>[Pg xviii]</span></td>
+</tr>
+<tr>
+<td>Phralaong leaves his palace, the royal city, and retires into
+solitude amidst the plaudits of the Nats&mdash;He cuts his
+fine hair with a stroke of his sword, and puts on the
+habit of Rahan&mdash;He begs his food at Radzagio&mdash;His
+interview with the ruler of that place&mdash;His studies under
+two Rathees&mdash;His fast and penances in the solitude of Oorouwela during six years.</td>
+<td align="right" valign="bottom"><a href="#Page_60">60</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_V"><b>CHAPTER V.</b></a></td>
+</tr>
+<tr>
+<td>Thoodzata's offering to Phralaong&mdash;His five dreams&mdash;He
+shapes his course towards the Gniaong tree&mdash;Miraculous
+appearance of a throne&mdash;Victory of Phralaong over Manh
+Nat&mdash;His meditations during forty-nine days near the
+Bodi tree&mdash;He at last obtains the perfect science&mdash;He
+overcomes the temptations directed against him by the
+daughters of Manh&mdash;Buddha preaches the law to a
+Pounha and to two merchants.</td>
+<td align="right" valign="bottom"><a href="#Page_77">77</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_VI"><b>CHAPTER VI.</b></a></td>
+</tr>
+<tr>
+<td>Buddha hesitates to undertake the task of preaching the law&mdash;The
+great Brahma entreats him to preach the law to all beings&mdash;His assent
+to the entreaties&mdash;Journey towards Migadawon&mdash;He meets Ouppaka&mdash;His
+first preachings&mdash;Conversion of a young nobleman named Ratha, followed
+by that of his father and other relatives&mdash;Conversion of several other
+noblemen&mdash;Instructions to the Rahans&mdash;Conversion of the three Kathabas.</td>
+<td align="right" valign="bottom"><a href="#Page_111">111</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_VII"><b>CHAPTER VII.</b></a></td>
+</tr>
+<tr>
+<td>Buddha's sermon on the mountain&mdash;Interview of Buddha and
+King Pimpathara in the vicinity of the city of Radzagio&mdash;Answer
+of Kathaba to Buddha's interrogation&mdash;Instructions
+delivered to the king and his attendants&mdash;Solemn
+<span class='pagenum'>[Pg xix]</span>
+entry of Buddha into Radzagio&mdash;Donation of the
+Weloowon monastery to Buddha&mdash;Conversion of Thariputra
+and Maukalan&mdash;The Rahans are keenly taunted
+by the people of Radzagio.</td>
+<td align="right" valign="bottom"><a href="#Page_146">146</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_VIII"><b>CHAPTER VIII.</b></a></td>
+</tr>
+<tr>
+<td>Thoodaudana, desirous to see his son, sends messengers to
+him&mdash;They become converts&mdash;Kaludari, a last messenger,
+prevails on Buddha to go to Kapilawot&mdash;His reception&mdash;Conversion
+of the king and of Yathaudara&mdash;Nanda and
+Raoula put on the religious habit&mdash;Conversion of Ananda
+and of several of his relatives&mdash;Temptation of Ananda&mdash;Conversion
+of Eggidatta&mdash;Story of Tsampooka.</td>
+<td align="right" valign="bottom"><a href="#Page_165">165</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_IX"><b>CHAPTER IX.</b></a></td>
+</tr>
+<tr>
+<td>A rich man of Thawattie, named Anatapein, becomes a convert&mdash;Story
+of Dzewaka&mdash;He cures Buddha of a painful
+distemper&mdash;The people of Wethalie send a deputation to
+Buddha&mdash;Digression on the manner Buddha daily spent
+his time&mdash;Settling of a quarrel between the inhabitants
+of Kaulia and those of Kapilawot&mdash;New converts are
+strengthened in their faith&mdash;Thoodaudana's death in the
+arms of his son&mdash;Queen Patzapati and many noble ladies
+are elevated to the rank of Rahaness&mdash;Conversion of
+Kema, the first queen of King Pimpathara&mdash;Heretics
+near Thawattie are confounded by the display of miraculous
+powers&mdash;Buddha goes to the seat of Tawadeintha, to preach the law to his mother.</td>
+<td align="right" valign="bottom"><a href="#Page_194">194</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_X"><b>CHAPTER X.</b></a></td>
+</tr>
+<tr>
+<td>Buddha's proceedings in the seat of Tawadeintha&mdash;His triumphant
+return to the seat of men, in the city of Thin-ka-tha&mdash;He
+is calumniated by the heretics of Thawattie&mdash;Eighth
+season spent in the forest of Tesakala&mdash;Subsequent
+<span class='pagenum'>[Pg xx]</span>
+preachings&mdash;He meets with a bad reception in the
+Kothambi country&mdash;Dissension among the disciples&mdash;Reconciliation&mdash;Travels
+of Buddha&mdash;Preaching to a Pounha who tilled a field.</td>
+<td align="right" valign="bottom"><a href="#Page_223">223</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_XI"><b>CHAPTER XI.</b></a></td>
+</tr>
+<tr>
+<td>Voyage to Tsalia&mdash;Instructions to Meggia&mdash;Raoula is made a
+professed religious&mdash;Manahan's questions to Buddha&mdash;Misbehaviour
+of Thouppabuda&mdash;Questions proposed by Nats in the Dzetawon
+monastery&mdash;Conversion of a Biloo&mdash;Episode of Thirima at
+Radzagio&mdash;Attention paid to a poor pounha and to a weaver's
+daughter, on account of their faith&mdash;In the twentieth season,
+appointment of Ananda to the stewardship&mdash;Conversion of a famous robber.</td>
+<td align="right" valign="bottom"><a href="#Page_241">241</a></td>
+</tr>
+<tr>
+<td align="center" colspan="2"><a href="#CHAPTER_XII"><b>CHAPTER XII.</b></a></td>
+</tr>
+<tr>
+<td>Buddha is slandered in Thawattie&mdash;Questions put to him by
+a pounha&mdash;Story of Anatapein's daughter&mdash;Conversion of
+a pounha whose navel emitted rays of light&mdash;Blank in a
+great part of Buddha's life&mdash;Story of Dewadat&mdash;His
+jealousy towards Buddha&mdash;His friendship with Prince
+Adzatathat&mdash;His ambition&mdash;His attempt to kill Buddha&mdash;His
+miserable end.</td>
+<td align="right" valign="bottom"><a href="#Page_256">256</a></td>
+</tr>
+</table>
+
+
+
+
+<hr style="width: 100%;" />
+<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p>
+
+<h2>LEGEND OF THE BURMESE BUDDHA<br />
+<small>CALLED</small><br />
+<big>GAUDAMA.</big></h2>
+
+
+
+<h2><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I.</h2>
+
+<div class="blockquot"><p><i><b>Invocation of the Burmese translator&mdash;Slow but steady progress of Phralaong
+towards the Buddhaship&mdash;Promise made to him by the Buddha
+Deipinkara&mdash;Origin and beginning of the Kapilawot country and of its
+Rulers&mdash;Birth of Thoodaudana&mdash;His marriage with the Princess
+Maia&mdash;Rumour of the coming birth of a Buddha&mdash;Phralaong in the
+seat of Nats&mdash;Dream of Maia&mdash;Conception of Phralaong&mdash;Wonders
+attending that event.</b></i></p></div>
+
+
+<p>I adore<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> Buddha who has gloriously emerged from the
+bottomless whirlpool of endless existences, who has extinguished
+the burning fire of anger and other passions, who
+<span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span>
+has opened and illuminated the fathomless abyss of dark
+ignorance, and who is the greatest and most excellent of
+all beings.</p>
+
+<p><span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span>I
+adore the Law which the most excellent Buddha has
+published, which is infinitely high and incomparably profound,
+exceedingly acceptable, and most earnestly wished-for
+by Nats and men, capable to wipe off the stains of
+concupiscence, and is immutable.</p>
+
+<p><span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span></p>
+
+<p>I adore the Assembly of the Perfect, of the pure and
+illustrious Ariahs in their eight sublime states, who have
+overcome all the passions that torment other mortals, by
+eradicating the very root of concupiscence, and who are
+famous above all other beings.</p>
+
+<p>I undertake to translate from the Pali<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> text the history
+<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span>
+of our most excellent Phra, from the period he left Toocita,<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a>
+the fourth abode of Nats, to the time he entered
+into the state of Neibban.</p>
+
+<p><span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span>Previous,
+however, to commencing the work, I will relate
+succinctly what is found in our books respecting the
+great Being who, by a slow but sure process, was qualifying
+himself for his great and high destiny. It is
+stated that all the following particulars were narrated by
+Gaudama himself to the great disciple Thariputra.</p>
+
+<p>For seven thingies of worlds, he who was to become a
+Buddha felt, during that immense number of revolutions
+of nature, a thought for the Buddhaship awakening in his
+soul. This thought was succeeded by a wish, a desire, and
+a longing for that extraordinary calling. He began to
+understand that the practice of the virtues of the highest
+order was requisite to enable him to attain the glorious
+object of his ardent wishes, and no less than 125,000
+Buddhas appeared during that space of time.</p>
+
+<p>When the above period had at last come to an end, the
+inward workings of his soul prompted him to ask openly
+for the Buddhaship. The period of asking lasted nine
+thingies of worlds. It was brightened and illustrated by
+the successive manifestation of 987,000 Buddhas. In the
+beginning of this latter period, the future Gaudama was
+a prince of the name of Laukatara, ruler of the Nanda
+country. At that time there appeared in the country
+of Kapilawot a Buddha called Thakiamuni Paurana
+Gaudama. As he happened to travel through the Nanda
+country, with the twofold object of preaching the law and
+begging for his food, the ruler Laukatara made great offerings
+to him. Meanwhile, with a marked earnestness, he
+solicited at the feet of Thakiamuni the favour of becoming,
+at some future time, a Buddha like himself. He
+expressed the wish to be born in the same country, from
+the same father and mother, to have for his wife the very
+same queen, to ride the same horse, to be attended by the
+<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span>
+same companions and the same two great disciples on
+the right and on the left. To this request Thakiamuni
+replied in the affirmative, but he added that an immense
+length of time had still to elapse ere the objects of his
+petition could be fully granted. A similar application
+was repeatedly made to all the other succeeding Buddhas,
+and a like promise was held out to him.</p>
+
+<p>The third period of four thingies of worlds was remarkable
+for the complete absence of all that could enlighten
+or illustrate the various states of existence. A complete
+moral and intellectual darkness was spread over all
+beings, and kept them wrapped up in utter darkness. No
+Buddhas, no Pitzekabuddhas appeared to illuminate by
+their doctrine and science the minds of men. No Tsekiawade,
+or king of the world, made his appearance to infuse
+life and energy in the midst of the universal slumbering.</p>
+
+<p>But the hundred thousand revolutions of nature that
+followed were more fortunate. There flourished no less
+than twenty-seven Buddhas, from Tahingara, the first in
+the series, to Kathaba, the last one immediately preceding
+Gaudama.</p>
+
+<p>During the period when the Buddha named Deipinkara
+was the teacher of all beings, our future Gaudama was
+born in the country of Amarawatti, from illustrious and
+rich parents belonging to the caste of Pounhas.</p>
+
+<p>While still a youth, he lost both his parents and inherited
+their property.</p>
+
+<p>In the midst of pleasure and plenty he one day made
+this reflection:&mdash;The riches that I now possess were my
+parents' property, but they have not been able to save
+them from the miseries attending death. They will not,
+alas! afford to me a better and more secure fate. When
+I go into the grave, they will not come along with me.
+This bodily frame I am clad in is not worthy to be pitied.
+Why should I bestow signs of compassion upon it?
+Filled with impurities, burdened by rottenness, it has all
+the elements of destruction in the compounded parts of
+<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span>
+its existence. Towards Neibban I will turn my regards;
+upon it my eyes shall be riveted. There is the tank in
+which all the impurities of passion may be washed away.
+Now I will forsake everything, and go forthwith in search
+of a teacher that will point out to me the way that leads
+to the state Neibban.</p>
+
+<p>Full of these thoughts, the young man gave away to the
+needy all that he possessed, reserving nothing to himself.
+Freed from the trammels of riches, he withdrew into a
+lonely place, where the Nats had prepared beforehand
+all that was necessary to minister to his wants. He embraced
+the profession or mode of life of a Rahan, or perfect.
+Attired in the dress of his new profession, he lived for
+some time on this spot under the name of Thoomeda.
+Displeased, however, with the too easy mode of life he
+was leading, he left that spot, and contented himself with
+dwelling under the shade of trees. He, however, went
+forth from time to time in quest of his food.</p>
+
+<p>A few years previous to the retirement of Thoomeda
+into solitude, he who was to be the Buddha Deipinkara
+migrated from one of the Nats' seats, and was incarnated
+in the womb of the Princess Thoomeda, wife of Thoodewa,
+king of the Ramawatti country. Subsequently he was
+married to the Princess Padouma, who bore unto him a
+son, named Oothabakanda. On the same year in which the
+child was born, the king left his palace on an elephant's
+back, withdrew into some lonely place, practised during
+ten months all sorts of self-inflicted penances, and, under
+the shade of the tree Gniaong Kiat, became a Buddha.
+On that occasion the earth quivered with great violence,
+but the hermit Thoomeda, being in ecstasy at that moment,
+knew nothing of the extraordinary occurrence.</p>
+
+<p>On a certain day, Deipinkara was travelling through the
+country for the twofold purpose of preaching the law and
+collecting his food. Arrived near a place where the road
+was very bad, he stopped for a while until the road should
+be made passable. The people hastened from all parts to
+<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span>
+come and prepare the road for Deipinkara and his followers.
+Thoomeda, gifted with the privilege of travelling
+through the air, happened to pass over the spot where
+crowds of people were busily engaged in preparing and
+levelling a road. The hermit alighted on that spot, and
+inquired of the people what was the reason of their busy
+exertions. They told him that the most excellent Deipinkara
+was expected with a large retinue of disciples, and
+that they strained every nerve to have the road ready
+for them. Thoomeda begged to be permitted to bear a
+part in the good work, and asked that a certain extent
+of the road be assigned to him as his task. His request
+was granted, and he forthwith set to work with the
+greatest diligence. It was all but finished when Buddha
+Deipinkara, followed by forty thousand disciples, made his
+appearance. Thoomeda, actuated by an ardent desire of
+testifying his respect to the holy personage, without a
+moment's hesitation flung himself into the hollow that
+was as yet not filled, and lying on his belly, with his back
+upwards, bridged the place, and entreated the Buddha and
+his followers to cross the hollow by trampling over his
+body. Great and abundant shall be the merits that I,
+said he within himself, shall gain by this good work. No
+doubt I will receive from the mouth of Deipinkara the
+assurance that I shall, hereafter, obtain the Buddhaship.
+The Buddha, standing over him, admired the humble and
+fervent devotedness of Thoomeda. With one glance he
+perceived all that was going on in the hermit's mind, and
+with a loud voice, that could be heard by all his disciples,
+he assured him that four thingies and one hundred thousand
+worlds hence he would become a Buddha, the fourth
+that would appear during the world, called Badda. He
+went on to describe minutely the principal events that
+were to illustrate his future career. No sooner was this
+revelation made to him than Thoomeda hastened back to
+his forest. Sitting at the foot of a tree, he encouraged
+himself by fine comparisons to the practice of those
+<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span>
+virtues that were best suited to weaken in him the influence
+of the passions.</p>
+
+<p>In the different existences that followed, Thoomeda, at
+all the periods of the appearance of some Buddhas, received
+a confirmation of the promise he had had from the
+lips of Deipinkara.</p>
+
+<p>This present world we live in has been favoured above all
+others. Already three Buddhas have appeared, viz., Kaukkasan,
+Gaunagong, and Kathaba. These all belonged to
+the caste of Pounhas, and he who was to be hereafter our
+Gaudama, during the many existences he passed through,
+at the time of the manifestations of those three Buddhas,
+was always born of the same caste. Kathaba is said to
+have lived and preached during the ninth andrakap. It
+was he who, for the last time, assured the future Gaudama
+that he would obtain the Buddhaship during the tenth
+andrakap.</p>
+
+<p>We will only mention his last existence in the seat of
+man, previous to the one in which he was to obtain the
+great prize he had laboured for with so much earnestness
+during innumerable existences. He became prince under
+the name of Wethandra, and practised to an eminent, nay
+heroic, degree the virtues of liberality and charity. To
+such an extent did he obey the dictates of his liberal heart,
+that, after having given away all the royal treasures, his
+white elephant, &amp;c., he did not shrink from parting with
+his own wife, the Princess Madi, and his two children,
+Dzali and Gahna. He then died and migrated to the
+Toocita seat, and enjoyed the blissfulness and felicity of
+Nats, under the name of Saytakaytoo, during fifty-seven
+koudes of years.</p>
+
+<p>The origin and beginning of the Kapilawot country, as
+well as of its rulers, are to be alluded to as briefly as
+possible. In the country of the middle, Mitzimadesa, the
+kings that ruled from the time of Mahathamadat to that of
+Ookakaritz, king of Benares, were 252,556 in number. The
+last-named monarch was married to five wives, and had
+<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span>
+children by them all. The first queen happening to die,
+the king became passionately enamoured of a young woman,
+whom he married. She soon presented him with a son,
+whom the king, pressed by his young wife's solicitations,
+declared heir-apparent, to the prejudice of his elder sons.
+As might have been expected, the four elder sons loudly
+complained of the preference given to their younger brother.
+To put an end to these domestic disputes, the king called
+his four sons and their five sisters, gave them a large
+retinue, and bade them go in a northerly direction, in search
+of a spot favourable for building a new city. They followed
+their father's advice. After long wandering through the
+forests, they came to a place where lived the Rathee Kapila,
+who, becoming acquainted with the object of their errand,
+desired them to stay with him and found a city. He also
+wished that on the very spot where his hut stood the
+king's palace should be erected. He predicted that this
+city would become great, powerful, and illustrious; that it
+would be a city of peace, since the animals in the forests
+lived peaceably, without ever attempting to inflict harm on
+each other. The proposal was cheerfully accepted. All
+the people set to work with great earnestness. When the
+work was completed, they offered the new city to Kapila,
+who was made their teacher. Hence the name of Kapilawottoo,
+or Kapilawot.</p>
+
+<p>The four princes, finding that among their followers
+there were no daughters of the royal race whom they could
+marry, resolved, in order to keep pure the blood-royal, to
+marry their four youngest sisters. The eldest one was
+raised to the dignity of queen-mother. Ookamukka, the
+eldest of the brothers, was the first king of Kapilawot.
+Whilst these things were taking place, the king of Benares,
+having been attacked with leprosy, had left his throne and
+retired to a forest north of his capital. There he found
+his cure under the shade of the kalau tree. At the same
+time the eldest sister, named Peya, who had become queen-mother,
+was seized with the same distemper, and went into
+<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span>
+the same forest. She met with the king, whom she knew
+not. By his advice she sat under the kalau tree, and the
+beneficent smell of the leaves soon worked a perfect cure.
+They were subsequently married, and had a numerous
+progeny. They settled on this spot, and built the city of
+Kaulya. The small river Rohani flowed between Kaulya
+and Kapilawot.<a name="FNanchor_A_4" id="FNanchor_A_4"></a><a href="#Footnote_A_4" class="fnanchor">[A]</a></p>
+
+<div class="footnote"><p><a name="Footnote_A_4" id="Footnote_A_4"></a><a href="#FNanchor_A_4"><span class="label">[A]</span></a>
+When laying before the reader a
+short and concise account of the being
+who was to become the Buddha
+called Gaudama, the writer deems it
+necessary to make a general observation,
+which, he hopes, will greatly
+help the reader to understand correctly
+several passages of the following
+pages. Gaudama was a Hindu,
+brought up by Hindu masters, and
+initiated in all the knowledge possessed
+by the society he lived in. He
+accepted the fabulous genealogies of
+kings such as they were found in the
+writings of his days. The same may
+be said of the erroneous notions respecting
+our globe, the size and motions
+of the sun and the moon and
+other heavenly bodies, the explanations
+of many natural phenomena,
+the description of hell, of the seats
+of reward, &amp;c. Teacher as he was of
+moral precepts, based upon metaphysical
+principles, Gaudama concerned
+himself very little about these things,
+which, in his eyes, were not worth
+the consideration of a sage. But he,
+or more probably his disciples, availed
+themselves of these notions for resting
+upon them some portions of their
+system, and giving them such developments
+as best suited their views.
+These notions, though wedded to the
+religious system originated by Gaudama,
+do not, strictly speaking, belong
+to it. They existed before his
+appearance in the schools of philosophy;
+they formed a part of the
+stock of knowledge possessed by the
+society in which he was reared. To
+account properly for these particulars
+and many others belonging to
+the disciplinary regulations, recourse
+must be had to the study of the
+ancient religion of the Hindus, Brahminism.
+</p><p>
+In the account of the foundation
+of the Kapilawot city, we find that
+the practice of leaving the eldest
+sister unmarried, and of the princes
+marrying their own sisters, is up to
+this day observed by the royal family
+of Burmah. The eldest daughter of
+the reigning monarch is to remain
+unmarried during her parents' life,
+and the first queen is often, if not
+always, the sister or half-sister of the
+king. The same unnatural practice
+prevailed in the royal family of the
+ancient Persians.</p></div>
+
+<p>From Ookamukka, the first king of Kapilawot, to Prince
+Wethandra, there are but seven successive kings. From
+Dzali, the son of Wethandra, to Dzeyathana, the great-grandfather
+of Gaudama, there were 82,002 kings. Let it
+be borne in mind, that, during that period of time, our
+Phralaong, or future of Gaudama, was in one of the Nats'
+seats. The princes of Kapilawot were wont to go and
+sport on the water of a lake somewhat distant from the
+<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span>
+city. They at first erected a temporary place of residence
+in the vicinity of that sheet of water, and finally built a
+city which received the name of Dewaha. It had likewise
+its kings of the same Thagiwi race. Dzeyathana, the king
+of Kapilawot, had a son named Thiahanoo, and a daughter
+named Yathaudara. Aukaka, king of Dewaha, his contemporary,
+had also a son and a daughter, Eetzana and
+Kitzana. Thiahanoo was married to Kitzana, who bore
+unto him five sons, Thoodaudana, Kanwaudana, Thoukkaudana,
+Thekkaudana, and Amittaudana; and two daughters,
+Amita and Pilita. Eetzana, the son of the king of
+Dewa, married Yathaudara, daughter of Dzeyathana, king
+of Kapilawot. From this marriage were born two sons,
+Thoopabuddha and Dantapani, and two daughters, Maia
+and Patzapati.</p>
+
+<p>When Eetzana became king of Dewaha, a considerable
+error had crept into the calendar. A correction was deemed
+necessary. There lived a celebrated hermit, or Rathee,
+named Deweela, well versed in the science of calculation.
+After several consultations held on this important subject
+in the presence of the king, it was agreed that the Kaudza
+era of 8640 years should be done away with on a Saturday,
+the first of the moon of Tabaong, and that the new
+era should be made to begin on a Sunday, on the first day
+of the waxing moon of the month Tagoo. This was called
+the Eetzana era.</p>
+
+<p>On the 10th of the new era, Thoodaudana was born in
+the city of Kapilawot; and on the twelfth year, Maia was
+born at Dewaha. In the days of the Buddha Wipathi, the
+future Maia was then the daughter of a Pounha. Her
+father, who tenderly loved her, gave her one day a fine
+nosegay with a great quantity of the choicest perfumes and
+essences. The young girl, delighted with these articles,
+hastened to the place where lived Wipathi, and with pious
+and fervent earnestness laid at his feet all that she had
+received from her father. Wipathi, admiring the fervent
+liberality of the damsel, assured her that she would
+<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span>
+hereafter become the mother of a Buddha, who was to be called
+Gaudama.</p>
+
+<p>When Thoodaudana was eighteen years of age, his father,
+King Thiahanoo, called eight Pounhas skilled in the science
+of astrology, and directed them to go with a large retinue
+and splendid presents in search of a royal princess to be
+married to his son. The eight Pounhas departed. They
+visited several countries, but all in vain; they could not
+find one princess worthy of their master's son. At last
+they came to the city of Dewaha. They had no sooner
+arrived in sight of it than they saw many signs which
+prognosticated that in the city would be found an accomplished
+princess, in every respect qualified to become the
+wife of the heir to the throne of Kapilawot. At that time
+the young Maia had gone to enjoy herself in a garden outside
+the city. It was situated on a gently sloping ground,
+covered with all sorts of the finest and rarest trees. A
+small brook, winding its course in various directions, shed
+on every hand, from its gently murmuring waters, a delicious
+freshness. Thither the royal messengers resorted.
+They found the princess in the midst of her companions,
+outshining them all in beauty, like the moon among the
+stars. Admitted into her presence, the head of the deputation
+attempted to speak and explain the object of his visit;
+but he was so much overwhelmed by the beauty and the
+graceful and dignified appearance of the princess, that his
+voice failed him, and he fainted three times in succession.
+As each fit came on him several damsels ran to his assistance
+with pitchers of fresh water, and brought him back
+to his senses. Having recovered his spirits, the chief
+Pounha felt encouraged by some graceful and kind words
+from the lips of the princess. He explained to her, in the
+choicest expressions, the object of his mission; and with a
+faltering and timid tone of voice stated to her that he had
+come to entreat her to accept presents from, and the hand
+of, Prince Thoodaudana. Meanwhile he poured at her
+feet the brightest jewels and rarest articles. The princess,
+<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span>
+with a sweet voice, modestly replied that she was under
+the protection and care of her beloved parents, whose will
+she never resisted; that it was to them that this affair
+should be referred. For her own part, she had but one
+thing to do&mdash;to abide by her parents' wishes.</p>
+
+<p>Satisfied with the answer, the Pounhas retired, and hastened
+to the palace of King Eetzana, to whom they related
+all that had just happened. The king graciously agreed to
+the proposal, and, in proof of his perfect satisfaction, sent
+in return a deputation with many presents to Prince Thoodaudana
+and his father. As might be expected, the royal
+messengers were well received at Kapilawot. Thiahanoo
+and his son set out with a countless retinue for the city of
+Dewaha. In a grove of mango-trees an immense building
+was erected, out of the city, for their reception and
+accommodation; and in the middle of that building a
+spacious hall was arranged with infinite art for the marriage
+ceremony. When all the preparations were completed,
+the bridegroom, attended by his father, King
+Thiahanoo and the chief of Brahmas, went out to meet
+the bride, who was coming from the garden, accompanied
+by her mother and the wife of the great Thagia.
+Both advanced towards the centre of the hall, near a stand
+raised for the occasion. Thoodaudana first stretched forth
+his hand and laid it over that place. Maia gracefully did
+the same. They then took each other's hands, in token of
+the mutual consent. At that auspicious moment all the
+musical instruments resounded, and proclaimed in gladdening
+airs the happy event. The Pounhas, holding the sacred
+shell in their hands, poured the blessed water over their
+heads, uttering all sorts of blessings. The parents and
+relatives joined in invoking upon the young couple the
+choicest benedictions. The king, princes, Pounhas, and
+nobles vied with each other in making presents, and
+wishing them all sorts of happiness.</p>
+
+<p>When the festival was over, Thiahanoo desired to go
+back to his country with his son and daughter-in-law.
+<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span>
+This was done with the utmost pomp and solemnity. On
+his return, he continued to govern his people with great
+prudence and wisdom, and at last died and migrated to
+one of the Nats' seats. He was succeeded by his son
+Thoodaudana, who, with his amiable wife, religiously observed
+the five precepts and the ten rules of kings. By
+his beneficence and liberality to all, he won the sincere
+affection of his people. It was on the twenty-eighth year
+of the new era that he was married. Soon after, he took
+for his second wife, Patzapati, the youngest sister of Maia.
+Thoodaudana's sister, Amitau, was married to Thouppabuddha,
+the son of king Eetzana.</p>
+
+<p>About four thingies,<a name="FNanchor_4_5" id="FNanchor_4_5"></a><a href="#Footnote_4_5" class="fnanchor">[4]</a> an hundred thousand worlds
+ago,<a name="FNanchor_5_6" id="FNanchor_5_6"></a><a href="#Footnote_5_6" class="fnanchor">[5]</a> the most excellent Buddha, who is infinitely wise
+<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span>
+and far superior to the three orders of beings, the Brahmas,
+the Nats,<a name="FNanchor_6_7" id="FNanchor_6_7"></a><a href="#Footnote_6_7" class="fnanchor">[6]</a> and men, received at the feet of the Phra
+Deipinkara the assurance that he would afterwards become
+<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span>
+himself a Buddha. At this time he was a Rathee,<a name="FNanchor_7_8" id="FNanchor_7_8"></a><a href="#Footnote_7_8" class="fnanchor">[7]</a> under
+the name of Thoomeda. During that immense space of
+time, he practised in the highest degree the ten great
+<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span>
+virtues, the five renouncings, and the three mighty works
+of perfection.<a name="FNanchor_8_9" id="FNanchor_8_9"></a><a href="#Footnote_8_9" class="fnanchor">[8]</a> Having become a great prince<a name="FNanchor_9_10" id="FNanchor_9_10"></a><a href="#Footnote_9_10" class="fnanchor">[9]</a> under the
+name of Wethandra, he reached the acme of self-abnegation
+and renouncement to all the things of this world.
+After his death, he migrated to Toocita, the fourth abode
+of Nats. During his sojourn in that happy place, enjoying
+the fulness of pleasure allotted to the fortunate inhabitants
+of those blissful regions, a sudden and uncommon
+rumour, accompanied with an extraordinary commotion
+proclaimed the gladdening tidings that a Phra was soon to
+make his appearance in this world.<a name="FNanchor_A_11" id="FNanchor_A_11"></a><a href="#Footnote_A_11" class="fnanchor">[B]</a></p>
+
+<div class="footnote"><p><a name="Footnote_A_11" id="Footnote_A_11"></a><a href="#FNanchor_A_11"><span class="label">[B]</span></a>
+<i>Remark of the Burmese translator.</i>&mdash;There
+are three solemn occasions
+on which this great rumour is
+noised abroad. The first, when the
+Nats, guardians of this world, knowing
+that 100,000 years hence the end
+of this world is to come, show themselves
+amongst men with their heads
+hanging down, a sorrowful countenance,
+and tears streaming down
+their faces. They are clad in a red
+dress, and proclaim aloud to all mortals
+the destruction of this planet
+100,000 years hence. They earnestly
+call upon men to devote themselves
+to the observance of the law, to the
+practice of virtue, the support of
+parents, and the respect due to virtuous
+personages. The second occasion
+is, when the same Nats proclaim
+to men that a thousand years hence a
+Buddha or Phra will appear amongst
+them; and the third is, when they
+come and announce to men that
+within a hundred years there will be
+in this world a mighty prince, whose
+unlimited sway shall extend over the
+four great islands.</p></div>
+
+<p>On hearing that a Phra was soon to make his appearance
+<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span>
+amongst men, all the Nats, the peaceful inhabitants
+of the fortunate abode of Toocita, assembled in all haste
+and crowded around Phralaong,<a name="FNanchor_10_12" id="FNanchor_10_12"></a><a href="#Footnote_10_12" class="fnanchor">[10]</a> eagerly inquiring of him,
+who was the fortunate Nat to whom was reserved the
+signal honour of attaining the incomparable dignity of
+Buddha. The reason which directed their steps towards
+Phralaong, and suggested their inquiry, was, that in him
+were already to be observed unmistakable signs, foreshadowing
+his future greatness.</p>
+
+<p>No sooner did it become known that this incomparable
+destination was to be his happy lot, than Nats from all parts
+of the world resorted to the abode of Toocita, to meet
+Phralaong and to congratulate him upon this happy occasion.
+"Most glorious Nat," did they say to him, "you have
+practised most perfectly the ten great virtues;<a name="FNanchor_11_13" id="FNanchor_11_13"></a><a href="#Footnote_11_13" class="fnanchor">[11]</a> the time is
+<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span>
+now come for you to obtain the sublime nature of Buddha.
+During former existences, you most rigidly attended to the
+observance of the greatest precepts, and walked steadily in
+the path of the highest virtues; you then sighed after and
+longed for the happiness of Nats and Brahmas; but now
+you have most gloriously achieved the mightiest work, and
+reached the acme of perfection. It remains with you only
+to aspire at the full possession of the supreme intelligence,
+which will enable you to open to all Brahmas, Nats, and
+men the way to the deliverance from those endless series
+of countless existences<a name="FNanchor_12_14" id="FNanchor_12_14"></a><a href="#Footnote_12_14" class="fnanchor">[12]</a> through which they are doomed
+<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span>
+to pass. Now the light of the law is extinguished, a universal
+darkness has overspread all minds. Men are more
+than ever slaves to their passions; there is a total lack of
+love among them; they hate each other, keep up quarrels,
+strifes and contentions, and mercilessly destroy each other.
+You alone can free them from the vicissitudes and miseries
+essentially connected with the present state of all beings.
+The time is at last come, when you are to become a
+Buddha."</p>
+
+<p>Unwilling to return at once a positive answer, Phralaong
+modestly replied that he wanted some time to inquire
+particularly into the great circumstances always attending
+the coming of a Buddha in this world, viz., the epoch or
+time when a Buddha appears, the place which he chooses
+for his apparition or manifestation, the race or caste he is
+to be born from, and the age and quality of her who is to be
+his mother. As regards the first circumstance, Phralaong
+observed that the apparition of a Buddha could not have
+taken place during the previous period<a name="FNanchor_13_15" id="FNanchor_13_15"></a><a href="#Footnote_13_15" class="fnanchor">[13]</a> of 100,000 years
+<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span>
+and more that had just elapsed, because during that period
+the life of men was on the increase. The instructions on
+birth and death, as well as on the miseries of life, which
+<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span>
+form the true characteristics of Buddha's law, would not
+then be received with sufficient interest and attention.
+Had any attempt been made at that time to preach on
+<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span>
+these three great topics, the men of those days, to whom
+those great events would have appeared so distant, could
+not have been induced to look upon them with sufficient
+attention; the four great truths would have made no impression
+on their minds; vain and fruitless would have
+been the efforts to disentangle them from the ties of passions,
+then encompassing all beings, and to make them sigh after
+the deliverance from the miseries entailed upon mankind
+by birth, life, and death. The period when human life is
+under a hundred years' duration cannot at all be the proper
+period for such an important event, as the passions of men
+are then so many and so deeply rooted that Buddha would
+in vain attempt to preach his law. As the characters
+which a man traces over the smooth surface of unruffled
+water instantly disappear without leaving any mark
+behind, so the law and instructions that one should attempt
+to spread on the hardened hearts of men would make no
+lasting impression upon them. Hence he concluded that
+the present period, when the life of men was of about a
+hundred years' duration, was the proper one for the apparition
+of a Buddha. This first point having been disposed
+<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span>
+of, Phralaong examined in what part of the globe a Buddha
+was to appear.</p>
+
+<p>His regards glanced over the four great islands<a name="FNanchor_14_16" id="FNanchor_14_16"></a><a href="#Footnote_14_16" class="fnanchor">[14]</a>
+and the 2000 small ones. He saw that the island of Dzapoudiba,
+the southern one, had always been the favourite place
+selected by all former Buddhas; he fixed upon it, too, for
+himself. That island, however, is a most extensive one,
+measuring in length 300 youdzanas, in breadth 252, and
+in circumference 900. He knew that on that island
+former Buddhas and semi-Buddhas, the two great Rahandas,<a name="FNanchor_15_17" id="FNanchor_15_17"></a><a href="#Footnote_15_17" class="fnanchor">[15]</a>
+or disciples of the right and left, the prince whose
+sway is universal, &amp;c., had all of them invariably fixed
+upon and selected that island, and, amidst the various
+countries on the island, that of Mitzima, the central one,
+where is to be found the district of Kapilawot. "Thither,"
+said he, "shall I resort, and become a Buddha."</p>
+
+<p>Having determined the place which he was to select for
+his terrestrial seat, Phralaong examined the race or caste
+from which he was to be born. The caste of the people
+<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span>
+and that of merchants appeared too low, and much wanting
+in respectability, and, moreover, no Buddha had ever come
+out therefrom. That of the Pounhas was in former times
+the most illustrious and respected, but that of princes, in
+those days, far surpassed it in power and consideration.
+He therefore fixed his choice upon the caste of princes, as
+most becoming his future high calling. "I choose," said
+he, "prince Thoodaudana for my father. As to the princess
+who is to become my mother, she must be distinguished by
+a modest deportment and chaste manners, and must never
+have tasted any intoxicating drink. During the duration
+of 100,000 worlds she must have lived in the practice of
+virtue, performing with a scrupulous exactitude all the
+rules and observances prescribed by the law. The great
+and glorious Princess Maia is the only person in whom all
+these conditions are to be found. Moreover, the period of
+her life shall be at an end ten months and seven days
+hence;<a name="FNanchor_16_18" id="FNanchor_16_18"></a><a href="#Footnote_16_18" class="fnanchor">[16]</a> she shall be my mother."</p>
+
+<p>Having thus maturely pondered over these four circumstances,
+Phralaong, turning to the Nats that surrounded
+him, anxiously expecting his answer, plainly and unreservedly
+told them that the time for his becoming Buddha had
+arrived, and bade them forthwith communicate this great
+news to all the Brahmas and Nats. He rose up, and,
+accompanied by all the Nats of Toocita, withdrew into the
+delightful garden of Nandawon. After a short sojourn in
+that place, he left the abode of Nats, descended into the
+seat of men, and incarnated in the womb of the glorious
+<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span>
+Maia, who at once understood that she was pregnant with
+a boy who would obtain the Buddhaship. At the same
+moment also the Princess Yathaudara, who was to be the
+wife of the son of Maia, descended from the seats of Nats,
+and was conceived in the womb of Amitau, the wife of
+Prince Thouppabuddha.</p>
+
+<p>At that time the inhabitants of Kapilawot were busily
+engaged in celebrating, in the midst of extraordinary
+rejoicings, the festival of the constellation of Outarathan
+(July-August). But the virtuous Maia, without mixing
+amidst the crowds of those devoted to amusements, during
+the seven days that preceded the full moon of July, spent
+her time among her attendants, making offerings of flowers
+and perfumes. The day before the full moon she rose up
+at an early hour, bathed in perfumed water, and distributed
+to the needy four hundred thousand pieces of silver.
+Attired in her richest dress, she took her meal, and religiously
+performed all the pious observances usual on such
+occasions. This being done, she entered into her private
+apartment, and, lying on her couch, fell asleep and had the
+following dream:&mdash;</p>
+
+<hr style='width: 45%;' />
+
+<p>Four princes of Nats, of the abode of Tsadoomarit, took
+the princess with her couch, carried it to the Mount Himawonta,<a name="FNanchor_17_19" id="FNanchor_17_19"></a><a href="#Footnote_17_19" class="fnanchor">[17]</a>
+and deposited it on an immense and magnificent
+rock, sixty youdzanas long, adorned with various colours,
+at the spot where a splendid tree, seven youdzanas high,
+extends its green and rich foliage. The four queens, wives
+of the four princes of Tsadoomarit, approaching the couch
+where Maia was reclining, took her to the banks of the
+lake Anawadat, washed her with the water of the lake, and
+spread over the couch flowers brought from the abode of
+Nats. Near the lake is a beautiful mountain of a silvery
+appearance, the summit whereof is crowned with a
+<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span>
+magnificent and lofty palace. On the east of the palace, in the
+side of the mount, is a splendid cave. Within the cave, a
+bed similar to that of the Nats was prepared. The princess
+was led to that place and sat on the bed, enjoying a
+delicious and refreshing rest. Opposite this mount, and
+facing the cave where Maia sat surrounded by her attendants,
+rose another mount, where Phralaong, under the
+shape of a young white elephant, was roaming over its
+sides in various directions. He was soon seen coming
+down that hill, and, ascending the one where the princess
+lay on her bed, directed his course towards the cave. On
+the extremity of his trunk, lifted up like a beautiful string
+of flowers, he carried a white lily. His voice, occasionally
+resounding through the air, could be heard distinctly by
+the inmates of the grotto, and indicated his approach. He
+soon entered the cave, turned three times round the couch
+whereupon sat the princess, then, standing for a while, he
+came nearer, opened her right side, and appeared to conceal
+himself in her womb.</p>
+
+<p>In the morning, having awoke from her sleep, the
+queen related her dream to her husband. King Thoodaudana
+sent without delay for sixty-four Pounhas.<a name="FNanchor_18_20" id="FNanchor_18_20"></a><a href="#Footnote_18_20" class="fnanchor">[18]</a> On a
+<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span>
+ground lined with cow-dung, where parched rice, flowers,
+and other offerings were carefully deposited and profusely
+spread, an appropriate place was reserved for the Pounhas.
+Butter, milk, and honey were served out to them in vases
+of gold and silver; moreover, several suits of apparel
+and five cows were offered to each of them as presents,
+as well as many other articles. These preliminaries being
+arranged, the prince narrated to them the dream, with a
+request for its explanation.</p>
+
+<p>"Prince," answered the Pounhas, "banish from your mind
+all anxious thoughts, and be of a cheerful heart; the child
+whom the princess bears in her womb is not a girl but a
+boy. He will, after growing up, either live amongst men,
+and then become a mighty ruler, whose sway all the human
+race will acknowledge; or, withdrawing from the tumult of
+society, he will resort to some solitary place, and there
+embrace the profession of Rahan. In that condition he
+will disentangle himself from the miseries attending
+existence, and at last attain the high dignity of Buddha."
+Such was the explanation of the dream. At the moment
+Phralaong entered into Maia's womb, a great commotion was
+felt throughout the four elements, and thirty-two wonders
+simultaneously appeared. A light of an incomparable
+brightness illuminated suddenly ten thousand worlds.
+The blind, desirous, as it were, to contemplate the glorious
+dignity of Phralaong, recovered their sight; the deaf heard
+distinctly every sound; the dumb spoke with fluency;
+those whose bodies were bent stood up in an erect position;
+the lame walked with ease and swiftness; prisoners saw
+their fetters unloosed, and found themselves restored to
+liberty; the fires of hell were extinguished; the ravenous
+cravings of the Preithas<a name="FNanchor_19_21" id="FNanchor_19_21"></a><a href="#Footnote_19_21" class="fnanchor">[19]</a> were satiated; animals were
+<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span>
+exempt from all infirmities; all rational beings uttered but
+words of peace and mutual benevolence; horses exhibited
+signs of excessive joy; elephants, with a solemn and
+deep voice, expressed their contentment; musical instruments
+resounded of themselves with the most melodious
+harmony; gold and silver ornaments, worn at the arms and
+feet, without coming in contact, emitted pleasing sounds;
+all places became suddenly filled with a resplendent light;
+refreshing breezes blew gently all over the earth; abundant
+rain poured from the skies during the hot season, and
+springs of cool water burst out in every place, carrying
+through prepared beds their gently murmuring streams;
+birds of the air stood still, forgetting their usual flight;
+rivers suspended their course, seized with a mighty astonishment;
+sea water became fresh; the five sorts of lilies were
+to be seen in every direction; every description of flowers
+burst open, displaying the richness of their brilliant colours;
+from the branches of all trees and the bosom of the hardest
+rocks, flowers shot forth, exhibiting all around the most
+glowing, dazzling, and varied hues; lilies, seemingly rooted
+in the canopy of the skies, hung down, scattering their
+embalmed fragrance; showers of flowers poured from the
+firmament on the surface of the earth; the musical tunes
+of the Nats were heard by the rejoiced inhabitants of our
+globe; hundreds of thousands of worlds<a name="FNanchor_20_22" id="FNanchor_20_22"></a><a href="#Footnote_20_22" class="fnanchor">[20]</a> suddenly approached
+each other, sometimes in the shape of an elegant
+nosegay, sometimes in that of a ball of flowers or of a
+spheroid; the choicest essences embalmed the whole
+atmosphere that encompasses this world. Such are the
+wonders that took place at the time Phralaong entered his
+mother's womb.</p>
+
+<p><span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span>When
+this great event happened, four chiefs of Nats,
+from the seat of Tsadoomarit,<a name="FNanchor_21_23" id="FNanchor_21_23"></a><a href="#Footnote_21_23" class="fnanchor">[21]</a> armed with swords, kept
+an uninterrupted watch round the palace, to avert any
+accident that might prove hurtful to the mother or her
+blessed fruit. From 10,000 worlds, four Nats from the
+same seat were actively engaged in driving away all
+Bilous<a name="FNanchor_22_24" id="FNanchor_22_24"></a><a href="#Footnote_22_24" class="fnanchor">[22]</a> and other monsters, and forcing them to flee and
+hide themselves at the extremity of the earth. Maia, free
+from every disordered propensity, spent her time with her
+handmaids in the interior of her apartments. Her soul
+enjoyed, in a perfect calm, the sweetest happiness; fatigue
+and weariness never affected her unimpaired health. In
+his mother's womb, Phralaong appeared like the white
+thread passed through the purest and finest pearls; the
+womb itself resembled an elegant Dzedi.<a name="FNanchor_23_25" id="FNanchor_23_25"></a><a href="#Footnote_23_25" class="fnanchor">[23]</a><a name="FNanchor_A_26" id="FNanchor_A_26"></a><a href="#Footnote_A_26" class="fnanchor">[C]</a></p>
+
+<div class="footnote"><p><a name="Footnote_A_26" id="Footnote_A_26"></a><a href="#FNanchor_A_26"><span class="label">[C]</span></a>
+<i>Remark of the Burmese Translator.</i>&mdash;It
+is to be borne in mind that
+mothers of Buddhas having had the
+singular privilege of giving birth to a
+child of so exalted a dignity, it would
+not be convenient or becoming that
+other mortals should receive life in
+the same womb; they therefore
+always die seven days after their
+delivery and migrate to the abode of
+Nats, called Toocita. It is usual with
+other mothers to be delivered, lying
+in an horizontal position, and sometimes
+before or after the tenth month.
+But with the mother of a Buddha the
+case is not the same; the time of her
+confinement invariably happens at
+the beginning of the tenth month,
+and she is always delivered in an
+erect and vertical position.</p></div>
+
+<p><span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span>With
+the solicitous care and vigilant attention with
+which one carries about a thabeit<a name="FNanchor_24_27" id="FNanchor_24_27"></a><a href="#Footnote_24_27" class="fnanchor">[24]</a> full of oil, the great
+Maia watched all her movements, and during ten months
+unremittingly laboured for the safe preservation of the
+precious fruit of her womb.</p>
+
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a>
+All Buddhistic compositions are
+invariably prefaced with one of the
+following formulas of worship, always
+used by writers on religious subjects.
+The one relates to Buddha alone, and
+the other to the three most excellent
+things, ever deserving the highest
+veneration. The first, always written
+in Pali, beginning with the words
+<i>Namau tassa</i>, may be translated as
+follows: I adore thee, or rather adoration
+to, the blessed, perfect, and
+most intelligent. Here are proposed
+to the faith, admiration, and veneration
+of a true Buddhist, the three
+great characteristics of the founder
+of his religion, his goodness and benevolence,
+his supreme perfection, and
+his boundless knowledge. They form
+the essential qualifications of a being
+who has assumed to himself the task
+of bringing men out of the abyss of
+darkness and ignorance, and leading
+them to deliverance. Benevolence
+prompts him to undertake that great
+work, perfection fits him for such a
+high calling, and supreme science
+enables him to follow it up with a
+complete success. They are always
+held out to Buddhists as the three
+bright attributes and transcendent
+qualities inherent in that exalted personage,
+which are ever to attract and
+concentrate upon him the respect,
+love, and admiration of all his sincere
+followers.
+</p><p>
+The second formula may be considered
+as a short act of faith often
+repeated by Buddhists. It consists
+in saying&mdash;I take refuge in Buddha,
+the Law, and the Assembly. This
+short profession of faith is often
+much enlarged by the religious zeal
+of writers and the fervent piety of
+devotees. From the instance of this
+legend we may remark how the compiler,
+with a soul warmed by fervour
+is passing high encomiums upon each
+of the three sacred objects of veneration,
+or the sacred asylums wherein
+a Buddhist delights to dwell. There
+is no doubt that this formula is a very
+ancient one, probably coeval with the
+first age of Buddhism. The text of
+this legend bears out the correctness
+of this assertion. It appears that the
+repetition of this short sentence was
+the mark that distinguished converts.
+Ordinary hearers of the preachings of
+Buddha and his disciples evinced their
+adhesion to all that was delivered to
+them by repeating the sacred formula.
+It was then, and even now it is to
+Buddhists, what the celebrated Mahomedan
+declaration of faith&mdash;there
+is but one God, and Mahomed is his
+prophet&mdash;is to the followers of the
+Arabian Prophet. It is extremely
+important to have an accurate idea of
+the three sacred abodes in which the
+believer expects to find a sure shelter
+against all errors, doubts, and fears,
+and a resting-place where his soul may
+securely enjoy the undisturbed possession
+of truth. They constitute what
+is emphatically called the three precious
+things.
+</p><p>
+Phra and Buddha are two expressions
+which, though not having the
+same meaning, are used indiscriminately
+to designate the almost divine
+being, who after having gone, during
+myriads of successive existences,
+through the practice of all sorts of
+virtues, particularly self-denial and
+complete abnegation of all things, at
+last reaches to such a height of intellectual
+attainment that his mind becomes
+gifted with a perfect and universal
+intelligence or knowledge of
+all things. He is thus enabled to see
+and fathom the misery and wants of
+all mortal beings, and to devise means
+for relieving and filling them up. The
+law that he preaches is the wholesome
+balm designed to cure all moral distempers.
+He preaches it with unremitting
+zeal during a certain number
+of years, and commissions his chosen
+disciples to carry on the same benevolent
+and useful undertaking. Having
+laid on a firm basis his religious
+institution, he arrives at the state of
+Neibban. Buddha means wise, intelligent.
+Phra is an expression conveying
+the highest sense of respect,
+which was applied originally only to
+the author of Buddhism, but now,
+through a servile adulation, it is applied
+to the king, his ministers, all
+great personages, and often by inferiors
+to the lowest menials of Government.
+The word Phra, coupled with
+that of Thaking, which means Lord,
+is used by Christians in Burmah to
+express the idea of God, the supreme
+being.
+</p><p>
+From the foregoing lines the reader
+may easily infer that the author of
+Buddhism is a mere man, superior to
+all other beings, not in nature, but in
+science and perfection. He lays no
+claim whatever to any kind of superiority
+in nature; he exhibits himself
+to the eyes of his disciples as one of
+the children of men, who has been
+born and is doomed to die. He carries
+his pretensions no farther. The
+idea of a supreme being is nowhere
+mentioned by him. In the course of
+his religious disputations with the
+Brahmins, he combats the notion of
+a god, coolly establishing the most
+crude atheism. No one, it is true,
+can deny that in certain Buddhistic
+countries the notion of an Adibudha,
+or supreme being, is to be found in
+writings as well as popular opinions,
+but we know that these writings are
+of a comparatively recent date, and
+contain many doctrines foreign to
+genuine Buddhism. This subject
+will, however, receive hereafter further
+developments.
+</p><p>
+The Law, the second object of veneration,
+is the body of doctrines delivered
+by Buddha to his disciples
+during the forty-five years of his
+public career. He came to the perfect
+knowledge of that law when he
+attained the Buddhaship under the
+shade of the Bodi tree. At that
+time his mind became indefinitely
+expanded; his science embraced all
+that exists; his penetrating and
+searching eye reached the farthest
+limits of the past, saw at a glance
+the present, and fathomed the secrets
+of the future. In that position, unclouded
+truth shone with radiant
+effulgence before him, and he knew
+the nature of all beings individually,
+their condition and situation, as well
+as all the relations subsisting between
+them. He understood at once the
+miseries and errors attending all rational
+beings, the hidden causes that
+generated them, and the springs they
+issued from. At the same time he
+perceived distinctly the means to be
+employed for putting an end to so
+many misfortunes, and the remedies
+to be used for the cure of those numberless
+and sad moral distempers.
+His omniscience pointed out to him
+the course those beings had to follow
+in order to retrace their steps back
+from the way of error, and enter the
+road that would lead to the coming
+out from the whirlpool of moral miseries
+in which they had hitherto
+wretchedly moved during countless
+existences. All that Gaudama said
+to the foregoing effect constitutes the
+law upon which so many high praises
+are lavished with such warm and fervent
+earnestness. A full and complete
+knowledge of that law, in the
+opinion of Buddhists, dispels at once
+the clouds of ignorance, which, like a
+thick mist, encompass all beings, and
+sheds bright rays of pure light which
+enlighten the understanding. Man is
+thus enabled to perceive distinctly the
+wretchedness of his position, and to
+discover the means wherewith he may
+extricate himself from the trammels
+of the passions and finally arrive at
+the state of Neibban, which is, as
+it shall be hereafter fully explained,
+exemption from all the miseries attending
+existence. The whole law is
+divided into three parts; the Abidama
+or metaphysics, Thouts or moral
+instructions, and the Wini or discipline.
+According to the opinion of the
+best informed among Buddhists, the
+law is eternal, without a beginning or
+an author that might have framed its
+precepts. No Buddha ever considered
+himself, or has ever been looked upon
+by others, as the inventor and originator
+of the law. He who becomes a
+Buddha is gifted with a boundless
+science that enables him to come to a
+perfect knowledge of all that constitutes
+the law: he is the fortunate
+discoverer of things already existing,
+but placed far beyond the reach of
+the human mind. In fact, the law is
+eternal, but has become, since the
+days of a former Buddha, obliterated
+from the minds of men, until a new
+one, by his omniscience, is enabled to
+win it back and preach it to all
+beings.
+</p><p>
+The third object of veneration is the
+Thanga, or Assembly. The meaning
+of the Pali word Thanga is nearly
+equivalent to that of church or congregation.
+In the time Gaudama
+lived the Assembly was composed of
+all individuals who, becoming converts,
+embraced the mode of living of
+their preacher, and remained with
+him, or if they occasionally parted
+from him for a while, always kept a
+close intercourse with him, and spent
+a portion of their time in his company.
+Having left the world, they subjected
+themselves to certain disciplinary
+regulations, afterwards embodied in
+the great compilation called Wini.
+The members of the Assembly were
+divided into two classes; the Ariahs
+or venerables, who by their age, great
+proficiency in the knowledge of the
+law, and remarkable fervour in the
+assiduous practice of all its ordinances,
+occupied deservedly the first rank
+amongst the disciples of Buddha, and
+ranked foremost in the Assembly.
+The second class was composed of the
+Bickus, or simple mendicant Religious.
+It is difficult to assert with
+any degree of probability whether the
+Upasakas, or ordinary hearers, have
+ever been regarded as members of the
+Thanga, and forming a portion thereof.
+The Upasakas were believers, but
+continued to live in the world, and
+formed, as it were, the laity of the
+Buddhistic church. According to the
+opinion of Buddhists in these parts,
+the laity is not considered as forming
+or constituting a part of the Thanga;
+those only who abandon a secular life,
+put on the yellow canonical dress,
+and endeavour to tread in the footsteps
+of their great teacher, are entitled
+to the dignity of members of
+the Assembly, to which a veneration
+is paid similar to that offered to
+Buddha and the law. The Ariahs,
+or venerables, are divided into four
+classes, according to their greater
+or less proficiency in knowledge and
+moral worth. They are called Thotapan,
+Thakadagan, Anagam, and
+Arahat. In the class of Thotapan
+are included the individuals who have
+entered into the current, or stream,
+leading to deliverance, or, in other
+terms, who have stepped into the way
+of perfection. The Thotapan is as yet
+to be born four times ere he can obtain
+the deliverance. Those who belong
+to the second class glide rapidly
+down the stream, following steadily
+the way leading to perfection, and
+are to be born once more in the condition
+of Nat, and once in that of
+man. Those of the third class are to
+be born once in the condition of Nats.
+Finally, those of the fourth class have
+gone over the fourth and last way
+to perfection, reached the summit of
+science and spiritual attainments, and
+are ripe for the state of Neibban,
+which they infallibly obtain after their
+death. The Ariahs are again subdivided
+into eight classes, four of
+which include those who are following
+the four ways of perfection; the four
+others comprehend those who enjoy
+the reward of the duties practised in
+following the ways of perfection.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a>
+The Burmese translator of the
+Pali text gives us to understand
+that his intention is not to give the
+history of our Buddha during the
+countless existences that have preceded
+the last one, when he obtained
+the supreme intelligence. Buddhists
+keep five hundred and ten histories
+or legends of Buddha purporting to
+give an account of as many of his
+former existences; and to enhance
+the value of such records, the contents
+are supposed to have been narrated
+by Buddha himself to his disciples
+and hearers. I have read most
+of them. Two hundred of these fabulous
+narrations are very short, and
+give few particulars regarding our
+Phra when he was as yet in the state
+of animal, man, and Nat. They are,
+except the heading and the conclusion,
+the very same fables and <i>contes</i>
+to be met with amongst all Asiatic
+nations, which have supplied with
+inexhaustible stores all ancient and
+modern fabulists. The last ten narratives
+are really very complete and
+interesting stories of ten existences
+of Buddha preceding the one we are
+about to describe, during which he is
+supposed to have practised the ten
+great virtues, the acquisition of which
+is an indispensable qualification for
+obtaining the exalted dignity of Phra.
+Some of these legends are really beautiful,
+interesting, and well-composed
+pieces of literature.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a>
+Toocita, or the joyful abode, is
+one of the seats of the Nats. But
+in order to render more intelligible
+several passages of this work, it is
+almost indispensable to have an idea
+of the system adopted by Buddhists
+in assigning to rational beings their
+respective seats or abodes. There are
+thirty-one seats assigned to all beings,
+which we may suppose to be
+disposed on an immense scale, extending
+from the bottom of the earth
+to an incommensurable height above
+it. At the foot we find the four
+states of punishment, viz., hell, the
+states of Athourikes, Preithas, and
+animals. Next comes the abode of
+man. Above it are the six seats of
+Nats. These eleven seats are called
+the seats of passion, or concupiscence,
+because the beings residing therein
+are still subject to the influence of
+that passion, though not to an equal
+degree. Above the abodes of Nats
+we meet with the sixteen seats, called
+Rupa, disposed perpendicularly one
+above the other to an incalculable
+height. The inhabitants of those
+fanciful regions are called Brahmas,
+or perfect. They have freed themselves
+from concupiscence and almost
+all other passions, but still retain
+some affection for matter and material
+things. Hence the denomination
+of Rupa, or matter, given to the
+seats. The remaining portion of the
+scale is occupied by the four seats
+called Arupa or immaterials, for the
+beings inhabiting them are entirely
+delivered from all passions. They
+have, as it were, broken asunder even
+the smallest ties that would attach
+them to this material world. They
+have reached the summit of perfection;
+one step farther, and they enter
+into the state Neibban, the consummation,
+according to Buddhists,
+of all perfection. To sum up all
+the above in a few words: there are
+four states of punishment. The seat
+of man is a place of probation and
+trial. The six abodes of Nats are
+places of sensual pleasure and enjoyments.
+In the sixteen seats of
+Rupa are to be met those beings
+whose delights are of a more refined
+and almost purely spiritual nature,
+though retaining as yet some slight
+affections for matter. In the four
+seats of Arupa are located those beings
+who are wholly disentangled from
+material affections, who delight only
+in the sublimest contemplation, soaring,
+as it were, in the boundless
+regions of pure spiritualism.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_5" id="Footnote_4_5"></a><a href="#FNanchor_4_5"><span class="label">[4]</span></a>
+Thingie is a number represented
+by a unit, followed by sixty-four
+ciphers; others say, one hundred and
+forty.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_6" id="Footnote_5_6"></a><a href="#FNanchor_5_6"><span class="label">[5]</span></a>
+Buddhists have different ways of
+classifying the series of worlds, which
+they suppose to succeed to each other,
+after the completion of a revolution
+of nature. As regards Buddhas,
+who appear at unequal intervals for
+illuminating and opening the way to
+deliverance to the then existing beings,
+worlds are divided into those
+which are favoured with the presence
+of one or several Buddhas, and those
+to which so eminent a benefit is
+denied. The present revolution of
+nature, which includes the period in
+which we live, has been privileged
+above all others. No less than five
+Buddhas, like five shining suns, are
+to shoot forth rays of incomparable
+brilliancy, and dispel the mist of
+thick darkness that encompasses all
+beings, according to their respective
+laws of demerits. Of these five,
+four, namely, Kaukassan, Gaunagong,
+Kathaba, Gaudama, have already
+performed their great task.
+The fifth, named Aremideia, is as yet
+to come. The religion of Gaudama
+is to last five thousand years, of
+which two thousand four hundred
+and eight are elapsed. The names of
+the twenty-eight last Buddhas are
+religiously preserved by Buddhists,
+together with their age, their stature,
+the names of the trees under which
+they have obtained the universal intelligence,
+their country, the names
+of their father and mother, and those
+of their two chief disciples. Deinpakara
+occupies the fourth place in
+the series. He is supposed to have
+been eighty cubits high, and to have
+lived one hundred thousand years.
+</p><p>
+It is not without interest to examine
+whether there have existed
+Buddhas previous to the time of
+Gaudama, and whether the twenty-eight
+Buddhas above alluded to are
+to be considered as mythological beings
+who have never existed. It
+cannot be denied that mention of
+former Buddhas is made in the earliest
+sacred records, but it seems difficult
+to infer therefrom that they are
+real beings. 1st. The circumstances
+respecting their extraordinary longevity,
+their immense stature, and the
+myriads of centuries that are supposed
+to have elapsed from the times
+of the first to those of Gaudama, are
+apparently conclusive proofs against
+the reality of their existence. 2d.
+The names of those personages are
+found mentioned in the preachings
+of Gaudama, together with those individuals
+with whom he is supposed
+to have lived and conversed during
+former existences. Who has ever
+thought of giving any credence to
+those fables? They were used by
+Gaudama as so many means to give
+extension and solidity to the basis
+whereupon he intended to found his
+system. 3d. There are no historical
+records or monuments that can give
+countenance to the opposite opinion.
+The historical times begin with Gaudama,
+whilst there exist historical
+proofs of the existence of the rival
+creed of Brahminism anterior to the
+days of the acknowledged author of
+Buddhism.
+</p><p>
+It cannot be doubted that there
+existed in the days of Buddha, in
+the valley of the Ganges and in the
+Punjaub, a great number of philosophers,
+who led a retired life, devoting
+their time to study and the practice
+of virtue. Some of them occasionally
+sallied out of their retreats
+to go and deliver moral instructions
+to the people. The fame that attended
+those philosophers attracted
+round their lonely abodes crowds of
+hearers, eager to listen to their lectures
+and anxious to place themselves
+under their direction for learning the
+practice of virtue. In the pages of
+this legend will be found passages
+corroborating this assertion. Thence
+arose those multifarious schools,
+where were elaborated the many
+systems, opinions, &amp;c., for which
+India has been celebrated from the
+remotest antiquity. The writer has
+had the patience to read two works
+full of disputations between Brahmins
+and Buddhists, as well as some
+books of the ethics of the latter. He
+has been astonished to find that in
+those days the art of arguing, disputing,
+defining, &amp;c., had been carried
+to such a point of nicety as
+almost to leave the disciples of Aristotle
+far behind. It has been said
+that the gymnosophists whom Alexander
+the Great met in India were
+Buddhist philosophers. But the particulars
+mentioned by Greek writers
+respecting their manners and doctrines
+contradict such a supposition.
+They are described as living in a
+state of complete nakedness, and as
+refusing to deliver instructions to
+the messenger of Alexander, unless
+he consented to strip himself of
+his clothes. On the other hand, we
+know that Buddha enjoined a strict
+modesty on his religious, and in the
+book of ordinations the candidate is
+first asked whether he comes provided
+with his canonical dress. The
+gymnosophists are represented as
+practising extraordinary austerities,
+and holding self-destruction in great
+esteem. These and other practices
+are quite at variance with all the
+prescriptions of the Wini, or book of
+discipline. It is further mentioned
+that the Macedonian hero met with
+other philosophers living in community;
+but whether these were
+Buddhists or not, it is impossible to
+decide. It can scarcely be believed
+that Buddhism in the days of Alexander
+could have already invaded the
+countries which the Grecian army
+conquered.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_7" id="Footnote_6_7"></a><a href="#FNanchor_6_7"><span class="label">[6]</span></a>
+Nat in Pali means Lord. Its signification
+is exactly equivalent to
+that of Dewa, Dewata. The Nats
+are an order of beings in the Buddhistic
+system, occupying six seats or
+abodes of happiness, placed in rising
+succession above the abode of man.
+They are spirits endowed with a body
+of so subtle and ethereal nature as
+to be able to move with the utmost
+rapidity from their seat to that of
+man, and <i>vice versa</i>. They play a
+conspicuous part in the affairs of
+this world, and are supposed to exercise
+a considerable degree of influence
+over man and other creatures. Fear,
+superstition, and ignorance have
+peopled all places with Nats. Every
+tree, forest, fountain, village, and
+town has its protecting Nat. Some
+among the Nats having lost their
+high station through misconduct,
+have been banished from their seats
+and doomed to drag a wretched existence
+in some gloomy recess. Their
+power for doing evil is supposed to
+be very great. Hence the excessive
+dread of those evil genii entertained
+by all Buddhists. A good deal of their
+commonest superstitious rites have
+been devised for propitiating those
+enemies to all happiness, and averting
+the calamitous disasters which they
+seem to keep hanging over our heads.
+</p><p>
+Though the Nats' worship is universal
+among the Buddhists of all
+nations, it is but fair to state that
+it is contrary to the principles of
+genuine Buddhism and repugnant to
+its tenets. It is probable that it
+already existed among all the nations
+of Eastern Asia at the time they were
+converted to Buddhism.
+</p><p>
+The tribes that have not as yet
+been converted to Buddhism have no
+other worship but that of the Nats.
+To mention only the principal ones,
+such as the Karens, the Khyins, and
+the Singphos, they may differ in the
+mode of performing their religious
+rites and superstitious ceremonies,
+but the object is the same, honouring
+and propitiating the Nats. This
+worship is so deeply rooted in the
+minds of the wild and half-civilised
+tribes of Eastern Asia, that it has
+been, to a great extent, retained by
+the nations that have adopted Buddhism
+as their religious creed. The
+Burmans, for instance, from the king
+down to the lowest subject, privately
+and publicly indulge in the Nats'
+worship. As to the tribes that have
+remained outside the pale of Buddhism,
+they may be styled Nats' worshippers.
+Hence it may be inferred
+that previous to the introduction or
+the preaching of the tenets of the
+comparatively new religion in these
+parts, the worship of Nats was universal
+and predominating.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_8" id="Footnote_7_8"></a><a href="#FNanchor_7_8"><span class="label">[7]</span></a>
+Raci or Rathee means an hermit,
+a personage living by himself in some
+lonely and solitary recess, far from
+the contagious atmosphere of impure
+society, devoting his time to meditation
+and contemplation. His diet is
+of the coarsest kind, supplied to him
+by the forests he lives in; the skins
+of some wild animals afford him a
+sufficient dress. Most of those Rathees
+having reached an uncommon
+degree of extraordinary attainment,
+their bodies become spiritualised to a
+degree which enables them to travel
+from place to place by following an
+a&euml;rial course. In all Buddhistic
+legends, comedies, &amp;c., they are often
+found interfering in the narrated
+stories and episodes.
+</p><p>
+There is no doubt but those devotees
+who, in the days of Buddha,
+spent their time in retreat, devoted
+to study and meditation, were Brahmins.
+In support of this assertion
+we have the highest possible native
+authority, the Institutes of Menoo,
+compiled probably during the eighth
+or ninth century before Christ. We
+find in that work, minutely described,
+the mode of life becoming a true
+Brahmin. During the third part of
+his life, a Brahmin must live as an
+anchorite in the woods. Clad in the
+bark of trees or the skins of animals,
+with his hair and nails uncut, having
+no shelter whatever but that which
+is afforded him by the trees of the
+forest, keeping sometimes a strict
+silence, living on herbs and roots, he
+must train himself up to bearing with
+entire unconcern the cold of winter
+and the heat of summer. Such is the
+course of life, according to the Vedas,
+which the true Brahmin is bound to
+follow during the third portion of his
+existence. Some Buddhistic zealots
+have sometimes endeavoured to emulate
+the ancient Rathees in their singular
+mode of life. It is not quite
+unfrequent in our days to hear of
+some fervent Phongies who, during
+the three months of Lent, withdraw
+into solitude, to be more at liberty to
+devote their time to study and meditation.
+This observance, however, is
+practised by but very few individuals,
+and that, too, with a degree of laxity
+that indicates a marked decline of the
+pristine fervour that glowed in the
+soul of primitive Buddhists.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_9" id="Footnote_8_9"></a><a href="#FNanchor_8_9"><span class="label">[8]</span></a>
+The three great works are; the
+assistance afforded to his parents and
+relatives, the great offerings he had
+made, coupled with a strict observance
+of the most difficult points of
+the law, and benevolent dispositions
+towards all beings indiscriminately.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_10" id="Footnote_9_10"></a><a href="#FNanchor_9_10"><span class="label">[9]</span></a>
+This extraordinary monarch, called
+Tsekiawade, never makes his appearance
+during the period of time
+allotted to the publication and duration
+of the religious institutions of a
+Buddha.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_12" id="Footnote_10_12"></a><a href="#FNanchor_10_12"><span class="label">[10]</span></a>
+Here I make use of the expression
+Phralaong, or more correctly
+Phraalaong, to designate Buddha before
+he obtained the supreme knowledge,
+when he was, as it were,
+slowly and gradually gravitating towards
+the centre of matchless perfection.
+In that state it is said of him
+that he is not yet ripe.
+</p><p>
+This word involves a meaning which
+ought to be well understood. No
+single expression in our language can
+convey a correct idea of its import,
+and for this reason it has been retained
+through these pages. <i>Alaong</i>
+is a derivative from the verb <i>laong</i>,
+which means to be in an incipient
+way, in a way of progression towards
+something more perfect. A Buddha
+is at first a being in a very imperfect
+state; but passing through countless
+existences, he frees himself, by a slow
+process, from some of his imperfections;
+he acquires merits which enable
+him to rise in the scale of progress,
+science, and perfection. In
+perusing the narrative of the five
+hundred and ten former existences
+of Gaudama which have come down
+to us, we find that, when he was yet
+in the state of animal, he styled himself
+Phralaong. The Burmese have
+another expression of similar import
+to express the same meaning. They
+say of a being as yet in an imperfect
+condition that he is soft, tender as
+an unripe thing; and when he passes
+to the state of perfection, they say
+that he is ripe, that he has blossomed
+and expanded. They give to understand
+that he who is progressing towards
+the Buddhaship has in himself
+all the elements constitutive of a
+Buddha lying as yet concealed in
+himself; but when he reaches that
+state, then all that had hitherto remained
+in a state of unripeness bursts
+suddenly out of the bud and comes
+to full maturity. Similar expressions
+are often better calculated to give a
+clear insight into the true and real
+opinions of Buddhists than a lengthened
+and elaborate dissertation could
+do.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_13" id="Footnote_11_13"></a><a href="#FNanchor_11_13"><span class="label">[11]</span></a>
+The ten great virtues or duties
+are, liberality, observance of the precepts
+of the law, retreat into lonely
+places, wisdom, diligence, benevolence,
+patience, veracity, fortitude,
+and indifference. The five renouncements
+are, renouncing children, wife,
+goods, life, and one's self.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_14" id="Footnote_12_14"></a><a href="#FNanchor_12_14"><span class="label">[12]</span></a>
+Metempsychosis is one of the
+fundamental dogmas of Buddhism.
+That continual transition from one
+existence to another, from a state of
+happiness to one of unhappiness, and
+<i>vice versa</i>, forms a circle encompassing
+the Buddhist in every direction.
+He is doomed to fluctuate incessantly
+on the never-settled waters of existence.
+Hence his ardent wishes to be
+delivered from that most pitiable
+position, and his earnest longings for
+the ever-tranquil state of Neibban,
+the way to which Buddha alone can
+teach him by his precepts and his
+examples.
+</p><p>
+This dogma is common both to
+Brahmins and Buddhists. The originator
+and propagator of the creed of
+the latter found it already established;
+he had but to embody it among his
+own conceptions, and make it agree
+with his new ideas. His first teachers
+were Brahmins, and under their
+tuition he learned that dogma which
+may be considered as the basis on
+which hinge both systems. In fact,
+the two rival creeds have a common
+object in view, the elevating of the
+soul from those imperfections forced
+upon her by her connection with
+matter, and the setting of her free
+from the sway of passions, which keep
+her always linked to this world.
+According to the votaries of both
+creeds, transmigration has for its
+object the effecting of those several
+purposes. There is a curious opinion
+among Buddhists respecting the mode
+of transmigrations, and there is no
+doubt it is a very ancient one, belonging
+to the genuine productions of the
+earliest Buddhism. Transmigration,
+they say, is caused and entirely controlled
+by the influence of merits and
+demerits, but in such a way that a
+being who has come to his end transmits
+nothing of his entity to the
+being to be immediately reproduced.
+The latter is a being apart, independent
+of the former, created, it is true,
+by the influence of the late being's
+good or bad deeds, but having nothing
+in common with him. They explain
+this startling doctrine by the comparison
+of a tree successively producing
+and bearing fruits, of which some
+are good and some bad. The fruits,
+though coming from the same tree,
+have nothing in common, either with
+each other or with those that were
+previously grown, or may afterwards
+grow out of the same plant; they are
+distinct and separate. So they say,
+<i>kan</i>, or the influence of merits and
+demerits, produces successively beings
+totally distinct one from the other.
+This atheistic or materialistic doctrine
+is not generally known by the
+common people, who practically hold
+that transmigration is effected in the
+manner professed and taught by Pythagoras
+and his school.
+</p><p>
+If between the adherents of the two
+creeds there is a perfect agreement
+respecting the means to be resorted
+to for reaching the point when man
+becomes free from miseries, ignorance,
+and imperfections, they are at
+variance as to the end to be arrived
+to. The Brahmin leads the perfected
+being to the supreme essence, in
+which he is merged as a drop of water
+in the ocean, losing his personality,
+to form a whole with the Divine
+substance. This is Pantheism. The
+Buddhist, ignoring a supreme being,
+conducts the individual that has
+become emancipated from the thraldom
+of passions to a state of complete
+isolation, called Neibban. This is,
+strictly speaking, Annihilation.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_15" id="Footnote_13_15"></a><a href="#FNanchor_13_15"><span class="label">[13]</span></a> The duration of a revolution of
+nature, or the time required for the
+formation of a world, its existence
+and destruction, is divided into four
+periods. The fourth period, or that
+which begins with the apparition of
+man on the earth until its destruction,
+is divided into sixty-four parts,
+called andrakaps. During one andrakap,
+the life of man increases
+gradually from ten years to an almost
+innumerable number of years; and
+having reached its maximum of duration,
+it decreases slowly to its former
+short duration of ten years. We live
+at present in that second part of an
+andrakap when the life of man is on
+the decline and decrease. If my
+memory serve me right, we have
+reached at present the ninth or tenth
+andrakap of the fourth period. Should
+the calculations of Buddhists ever
+prove correct, the deluded visionaries
+who look forward to an approaching
+Millennium, have still to wait long
+ere their darling wishes be realised.
+</p><p>
+Though it be somewhat tiresome
+and unpleasant to have to write down
+the absurd and ridiculous notions
+Burmans entertain respecting the
+organisation of matter, the origin,
+production, existence, duration, and
+end of the world, it appears quite
+necessary to give a brief account, and
+sketch an outline of their ideas on
+these subjects. The reader will then
+have the means of tracing up to their
+Hindu origin several of the many
+threads that link Buddhism to
+Brahminism, and better understand
+the various details hereafter to be
+given, and intended for establishing
+a great fact, viz., the Brahminical
+origin of the greater part of the Buddhistic
+institutions. He will, moreover,
+have the satisfaction of clearly
+discovering, buried in the rubbish of
+fabulous recitals, several important
+facts recorded in the Holy Scriptures.
+</p><p>
+Matter is eternal, but its organisation
+and all the changes attending it
+are caused and regulated by certain
+laws co-eternal with it. Both matter
+and the laws that act upon it are self-existing,
+independent of the action
+and control of any being, &amp;c. As
+soon as a system of worlds is constituted,
+Buddhists boldly assert and
+perseveringly maintain that the law
+of merit and demerit is the sole
+principle that regulates and controls
+both the physical and moral world.
+</p><p>
+But how is a world brought into
+existence? Water, or rather rain, is
+the chief agent, operating in the reproduction
+of a system of nature.
+During an immense period of time
+rain pours down with an unabating
+violence in the space left by the last
+world that has been destroyed. Meanwhile
+strong winds, blowing from
+opposite directions, accumulate the
+water within definite and certain limits
+until it has filled the whole space. At
+last appears on the surface of water,
+floating like a greasy substance, the
+sediment deposited by water. In
+proportion as the water dries up
+under the unremitting action of the
+wind, that crust increases in size,
+until, by a slow, gradual, but sure
+process, it invariably assumes the
+shape and proportion of our planet,
+in the manner we are to describe.
+The centre of the earth, indeed of a
+world or system of nature, is occupied
+by a mountain of enormous size
+and elevation, called Mienmo. This
+is surrounded by seven ranges of
+mountains, separated from each other
+by streams, equalling, in breadth
+and depth, the height of the mountain
+forming its boundaries in the
+direction of the central elevation.
+The range nearest to the Mienmo
+rises to half its height. Each successive
+range is half the height of the
+range preceding it. Beyond the last
+stream are disposed four great islands,
+in the direction of the four points
+of the compass. Each of those four
+islands is surrounded by five hundred
+smaller ones. Beyond those there is
+water, reaching to the farthest limits
+of the world. The great island we
+inhabit is the southern one, called
+Dzampoudipa, from the Jambu, or
+Eugenia tree, growing upon it.
+</p><p>
+Our planet rests on a basis of water
+double the thickness of the earth;
+the water itself is lying on a mass of
+air that has a thickness double that
+of water. Below this a&euml;rial stratum
+is <i>laha</i>, or vacuum.
+</p><p>
+Let us see now in what manner our
+planet is peopled, and whence came
+its first inhabitants. From the seats
+of Brahmas which were beyond the
+range of destruction when the former
+world perished, three celestial beings,
+or, according to another version, six,
+came on the earth, remaining on it in
+a state of perfect happiness, occasionally
+revisiting, when it pleased them,
+their former seats of glory.  This
+state of things lasts during a long
+period. At that time the two great
+luminaries of the day and the stars
+of night have not as yet made their
+appearance, but rays of incomparable
+brightness, emanating from the pure
+bodies of those new inhabitants, illuminate
+the globe. They feed at long
+intervals upon a certain gelatinous
+substance, of such a nutritious power
+that the smallest quantity is sufficient
+to support them for a long period.
+This delicious food is of the most
+perfect flavour. But it happens that
+at last it disappears, and is successively
+replaced by two other substances,
+one of which resembles the
+tender sprout of a tree. They are so
+nutritious and purified that in our
+present condition we can have no
+adequate idea of their properties.
+They too disappear, and are succeeded
+by a sort of rice called <i>Tha-le</i>. The
+inhabitants of the earth eat also of
+that rice.  But alas! the consequences
+prove as fatal to them as the
+eating of the forbidden fruit proved
+to the happy denizens of Eden. The
+brightness that had hitherto encircled
+their bodies and illuminated the
+world vanishes away, and, to their
+utmost dismay, they find themselves,
+for the first time, sunk into an abyss
+of unknown darkness. The eating of
+that coarse food creates f&aelig;ces and
+evacuations which, forcing their way
+out of the body, cause the appearance
+of what marks the distinction of the
+sexes. Passions, for the first time,
+burn and rage in the bosom of those
+hitherto passionless beings. They
+are deprived of the power to return
+to their celestial seats. Very soon
+jealousy, contentions, &amp;c., follow in
+the train of the egotistical distinction
+of <i>mine</i> and <i>thine</i>. Finding themselves
+in the gloom of darkness, the
+unhappy beings sigh for and long
+after light, when, on a sudden, the
+sun, breaking down the barrier of
+darkness, bursts out, rolling, as it
+were, in a flood of light, which illuminates
+the whole world; but soon
+disappearing in the west below the
+horizon, darkness seems to resume its
+hold. New lamentations and bewailings
+arise on the part of men, when
+in a short time appears majestically
+the moon, spreading its silvery and
+trembling rays of light. At the same
+time the planets and stars take their
+respective stations in the sky, and
+begin their regular revolutions. The
+need of settling disputes that arise
+is soon felt by the new inhabitants;
+they agree to elect a chief, whom they
+invest with a sufficient authority for
+framing regulations which are to be
+obligatory on every member of society,
+and power for enforcing obedience to
+those regulations. Hence the origin
+of society.
+</p><p>
+Men, at first practising virtue, enjoyed
+a long life, the duration of
+which reached to the almost incredible
+length of a thingie. But they having
+much relaxed in the practice of
+virtue, it lessened proportionably to
+their want of fervour in the observance
+of the law, until, by their extreme
+wickedness, it dwindled to the
+short period of ten years. The same
+ascending and descending scale of
+human life, successively brought in
+by the law of merit and demerit,
+takes place sixty-four times, and constitutes
+an andrakap, or the duration
+of a world.
+</p><p>
+It remains only to mention rapidly
+some particulars regarding the end of
+a revolution of nature. The cause of
+such an event is the influence of the
+demerits, prevailing to such an extent
+as to be all-powerful in working out
+destruction. Two solemn warnings
+of the approaching dissolution of our
+planet are given by Nats, one nearly
+100,000 and the other 100 years before
+that event. The bearers of such
+sad news make their appearance on
+earth with marks of deep mourning,
+as best suited to afford additional
+weight to their exhortations. They
+earnestly call on men to repent of
+their sins and amend their lives.
+These last summonses are generally
+heeded by all mankind, so that men,
+when the world is destroyed, generally
+migrate, together with the victims
+of hell who have atoned for
+their past iniquities, to those seats
+of Brahmas that escape destruction.
+There are three great principles of
+demerit, concupiscence, anger, and
+ignorance. The world also is destroyed
+by the action of three different
+agents, fire, water, and wind.
+Concupiscence is the most common,
+though the less heinous of the three.
+Next comes anger, less prevailing,
+though it is more heinous; but ignorance
+is by far the most fatal of all
+moral distempers. The moral disorder
+then prevailing causes destruction
+by the agency that it sets in action.
+Concupiscence has for its agency fire;
+anger, water; ignorance, wind; but
+in the following proportion. Of
+sixty-four destructions of this world,
+fifty-six are caused by conflagration,
+seven by water, and one by wind.
+Their respective limits of duration
+stand as follows: conflagration reaches
+to the five lowest seats of Brahmas;
+water extends to the eighth seat, and
+the destructive violence of the wind
+is felt as far as the ninth seat.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_16" id="Footnote_14_16"></a><a href="#FNanchor_14_16"><span class="label">[14]</span></a>
+Our planet or globe is composed,
+according to Buddhists, of the mountain
+Mienmo, being in height 82,000
+youdzanas (1 youdzana is, according
+to some authorities, equal to little
+less than 12 English miles) above the
+surface of the earth, and in depth
+equal to its height. Around this
+huge and tall elevation are disposed
+the four great islands, according to
+the four points of the compass; and
+each of these again is surrounded by
+500 small islands. The countries
+south of the great chain of the Himalaya
+are supposed to form the great
+island lying at the south.
+</p><p>
+It would be easy to give, at full
+length, the ridiculous notions entertained
+by Buddhists of these parts on
+geography and cosmography, &amp;c., &amp;c.;
+but the knowledge of such puerilities
+is scarcely worth the attention of a
+serious reader, who is anxious to
+acquire accurate information respecting
+a religious system, which was
+designed by its inventor to be the
+vehicle of moral doctrines, with but
+very few dogmas. Those speculations
+upon this material world have gradually
+found their place in the collection
+of sacred writings, but they
+are no part of the religious creed.
+They are of a Hindu origin, and convey
+Indian notions upon those various
+topics. These notions even do not
+belong to the system as expounded in
+the Vedas, but have been set forth at
+a comparatively modern epoch.</p></div>
+
+<div class="footnote"><p><a name="Footnote_15_17" id="Footnote_15_17"></a><a href="#FNanchor_15_17"><span class="label">[15]</span></a>
+A Rahanda is a being very far
+advanced in perfection, and gifted
+with high spiritual attainments, which
+impart to his mortal frame certain
+distinguished prerogatives, becoming
+almost spirits. Concupiscence is totally
+extinguished in a Rahanda; he
+may be said to be fit for the state
+Neibban. Several classes are assigned
+to Rahandas alone, according to their
+various degrees of advancement in the
+way of perfection.</p></div>
+
+<div class="footnote"><p><a name="Footnote_16_18" id="Footnote_16_18"></a><a href="#FNanchor_16_18"><span class="label">[16]</span></a>
+It is an immutable decree that
+she on whom has been conferred the
+singular honour of giving birth to a
+mortal who, during the course of his
+existence, is to become a Buddha,
+dies invariably seven days after her
+delivery, migrating to one of the delightful
+seats of Nats. The Burmese
+translator observes that a womb that
+has been, as it were, consecrated and
+sanctified by the presence of a child
+of so exalted a dignity, can never become
+afterwards the hidden abode of
+less dignified beings. It must be confessed
+that the conception of Phralaong
+in his mother's womb is wrapped
+up in a mysterious obscurity, appearing
+as it does to exclude the idea of
+conjugal intercourse. The Cochin-Chinese
+in their religious legends pretend
+that Buddha was conceived and
+born from Maia in a wonderful manner,
+not resembling at all what takes
+place according to the order of nature.</p></div>
+
+<div class="footnote"><p><a name="Footnote_17_19" id="Footnote_17_19"></a><a href="#FNanchor_17_19"><span class="label">[17]</span></a>
+The Mount Himawonta is famous
+in all Buddhistic compositions, as the
+scene where great and important
+events have happened. It is in all
+probability the Himalaya, as being
+the highest range of mountains ever
+known to Indian Buddhists.</p></div>
+
+<div class="footnote"><p><a name="Footnote_18_20" id="Footnote_18_20"></a><a href="#FNanchor_18_20"><span class="label">[18]</span></a>
+Pounhas are the Brahmins who,
+even in those days of remote antiquity,
+were considered as the wisest
+in their generation. They had already
+monopolised the lucrative trade
+of fortune-tellers, astrologers, &amp;c.,
+and it appears that they have contrived
+to retain it up to our own days.
+During my first stay in Burmah I
+became acquainted with a young
+Pounha, wearing the white dress,
+and getting his livelihood by telling
+the horoscopes of newly-born infants,
+and even grown-up people. I learned
+from him the mode of finding out by
+calculation the state of the heavens at
+any given hour whatever. This mode
+of calculation is entirely based on the
+Hindu system, and has evidently
+been borrowed from that people.
+</p><p>
+Though Brahmins in those days, as
+in our own, worked on popular ignorance
+and credulity in the manner
+abovementioned, we ought not to
+lose sight of the great fact, borne out
+by this legend in a most distinct and
+explicit way, that many among them
+devoted all their time, energies, and
+abilities to the acquirement of wisdom,
+and the observance of the most arduous
+practices. Their austere mode of
+life was to a great extent copied and
+imitated by the first religious of the
+Buddhist persuasion. Many ordinances
+and prescriptions of the Wini
+agree, in a remarkable degree, with
+those enforced by the Vedas. In the
+beginning, the resemblance must have
+been so great as to render the discrepancies
+scarcely perceptible, since
+we read in this very work of an
+injunction made to the early converts,
+to bestow alms on the Pounhas as
+well as on the Bickus or mendicant
+religious, placing them both on a
+footing of perfect equality.</p></div>
+
+<div class="footnote"><p><a name="Footnote_19_21" id="Footnote_19_21"></a><a href="#FNanchor_19_21"><span class="label">[19]</span></a>
+Preitha is a being in a state of punishment
+and sufferings on account of
+sins committed in a former existence.
+He is doomed to live in the solitary
+recesses of uninhabited mountains,
+smarting under the pangs of never-satiated
+hunger. His body, and particularly
+his stomach, are of gigantic
+dimensions, whilst his mouth is so
+small that a needle could scarcely be
+shoved into it.</p></div>
+
+<div class="footnote"><p><a name="Footnote_20_22" id="Footnote_20_22"></a><a href="#FNanchor_20_22"><span class="label">[20]</span></a>
+In the Buddhistic system of
+cosmogony, 100,000 worlds form one
+system, subject to the same immutable
+changes and revolutions as affect
+this one which we inhabit. They
+admit, indeed, that the number of
+worlds is unlimited, but they assert
+that those forming one system are
+simultaneously destroyed, reproduced
+and perfected, by virtue of certain
+eternal laws inherent in matter itself.</p></div>
+
+<div class="footnote"><p><a name="Footnote_21_23" id="Footnote_21_23"></a><a href="#FNanchor_21_23"><span class="label">[21]</span></a>
+Tsadoomarit is the first of the
+six abodes of Nats. The description
+of the pleasures enjoyed by the
+inhabitants of that seat is replete with
+accounts of the grossest licentiousness.</p></div>
+
+<div class="footnote"><p><a name="Footnote_22_24" id="Footnote_22_24"></a><a href="#FNanchor_22_24"><span class="label">[22]</span></a>
+A Palou, or rather Bilou, is a
+monster with a human face, supposed
+to feed on human flesh. His eyes are
+of a deep red hue, and his body of so
+subtle a nature as never to project
+any shadow. Wonderful tales are told
+of this monster, which plays a considerable
+part in most of the Buddhistic writings.</p></div>
+
+<div class="footnote"><p><a name="Footnote_23_25" id="Footnote_23_25"></a><a href="#FNanchor_23_25"><span class="label">[23]</span></a>
+A Dzedi is a religious edifice of a
+conical form, supported on a square
+basis, and having its top covered with
+what the Burmese call an umbrella,
+resembling in its shape the musical
+instrument vulgarly called <i>chapeau
+chinois</i> by the French. On each side
+of the quadrangular basis are opened
+four niches, in the direction of the
+four cardinal points, destined to
+receive statues of Buddha. This
+monument is of every dimension in size,
+from the smallest, a few feet high, to
+the tallest, of one or two hundred
+feet high. It is to be seen in every
+direction, and in the neighbourhood
+of towns every elevation is crowned
+with one or several Dzedis.
+</p><p>
+The word Dzedi means a sacred
+depository, that is to say, a place
+where relics of Buddha were
+enshrined. The word has been extended
+since to places which have become
+receptacles of the scriptures, or of
+the relics of distinguished religious,
+who had acquired eminence by their
+scientific and moral attainments. In
+the beginning, those Dzedis were a
+kind of <i>tumuli</i>, or mounds of earth
+or bricks, erected upon the shrine
+wherein relics were enclosed. In proportion
+as the followers of the
+Buddhistic faith increased in number,
+wealth, and influence, they erected
+Dzedis on a grander scale, bearing
+always a great resemblance in shape
+and form to the primitive ones.
+The stupas or topes discovered in the
+Punjaub, and in other parts of the
+Indian Peninsula, were real Buddhistic
+tumuli or Dzedis.
+</p><p>
+During succeeding ages, when relics
+could not be procured, the faithful
+continued to erect Dzedis, the sight
+of which was intended to remind
+them of the sacred relics, and they
+paid to those relics and monuments
+the same veneration as they would
+have offered to those enriched with
+those priceless objects. In Burmah,
+in particular, the zeal, or rather the
+rage, for building Dzedis has been
+carried to a degree scarcely to be
+credited by those who have not visited
+that country. In the following pages
+there will be found an attempt to
+describe the various forms given to
+those monuments.</p></div>
+
+<div class="footnote"><p><a name="Footnote_24_27" id="Footnote_24_27"></a><a href="#FNanchor_24_27"><span class="label">[24]</span></a>
+The thabeit is an open-mouthed
+pot, of a truncated spheroidical form,
+made of earth, iron, or brass, without
+ornaments, used by the Buddhist
+monks when going abroad, in their
+morning excursions, to receive the
+alms bestowed on them by the admirers
+of their holy mode of life.</p></div>
+</div>
+
+
+
+
+
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p>
+<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.</h2>
+
+<div class="blockquot"><p><i><b>Birth of Buddha in a forest&mdash;Rejoicings on that occasion&mdash;Kaladewila&mdash;Prediction
+of the Pounhas&mdash;Vain efforts of Thoodaudana to thwart the
+effect of the Prediction.</b></i></p></div>
+
+
+<p>The time of her approaching confinement being close at
+hand, the princess solicited from her husband, King Thoodaudana,
+leave to go to the country of Dewah,<a name="FNanchor_1_28" id="FNanchor_1_28"></a><a href="#Footnote_1_28" class="fnanchor">[1]</a> amongst
+her friends and relatives. As soon as her request was
+made known, the king ordered that the whole extent of
+the road between Kapilawot and Dewah should be
+<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span>
+perfectly levelled, and lined on both sides with plantain trees,
+and adorned with the finest ornaments. Jars, full of the
+purest water, were to be deposited all along the road at
+short intervals. A chair of gold was made ready for conveying
+the queen; and a thousand noblemen, attended by
+an innumerable retinue, were directed to accompany her
+during the journey. Between the two countries an immense
+forest of lofty Engyin trees extends to a great distance.
+As soon as the <i>cort&egrave;ge</i> reached it, five water-lilies shot
+forth spontaneously from the stem and the main branches
+of each tree, and innumerable birds of all kinds, by their
+melodious tunes, filled the air with the most ravishing
+music. Trees, similar in beauty to those growing in the
+seats of Nats, apparently sensible of the presence of the
+incarnated Buddha, seemed to share in the universal
+joy.</p>
+
+<p>On beholding this wonderful appearance of all the lofty
+trees of the forest, the queen felt a desire to approach
+nearer and enjoy the marvellous sight offered to her
+astonished regards. Her noble attendants led her forthwith
+a short distance into the forest. Maia, seated on her
+couch, along with her sister Patzapati, desired her attendants
+to have it moved closer to an Engyin tree (<i>shorea
+robusta</i>), which she pointed out. Her wishes were immediately
+complied with. She then rose gently on her couch;
+her left hand, clasped round the neck of her sister, supported
+her in a standing position. With the right hand
+she tried to reach and break a small branch, which she
+wanted to carry away. On that very instant, as the slender
+rattan, heated by fire, bends down its tender head, all the
+branches lowered their extremities, offering themselves, as
+it were, to the hand of the queen, who unhesitatingly seized
+and broke the extremity of one of the young boughs. By
+virtue of a certain power inherent in her dignity, on a sudden
+all the winds blew gently throughout the forest. The
+attendants, having desired all the people to withdraw to a
+distance, disposed curtains all round the place the queen
+<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span>
+was standing on. Whilst she was in that position, admiring
+the slender bough she held in her hands, the moment
+of her confinement happened, and she was delivered of a
+son.<a name="FNanchor_A_29" id="FNanchor_A_29"></a><a href="#Footnote_A_29" class="fnanchor">[D]</a></p>
+
+<div class="footnote"><p><a name="Footnote_A_29" id="Footnote_A_29"></a><a href="#FNanchor_A_29"><span class="label">[D]</span></a>
+On the same day a son was born
+to Amitaudana, called Ananda. The
+wife of Thouppaboudha of Dewah was
+delivered of a daughter, called Yathaudara,
+who became afterwards the
+wife of Phralaong. Anouroudha,
+the son of Thookaudana, was ushered
+into existence on the same solemn
+occasion. The above-named Ananda
+was first cousin to the Buddha, and
+subsequently became the amiable,
+faithful, and devoted disciple who,
+during twenty-five years, attended on
+the person of Buddha, and affectionately
+ministered to all his wants.
+After the death of his mother Maia,
+Phralaong was nursed and brought
+up with the greatest care by his
+aunt Patzapati, sometimes called
+Gautamee.</p></div>
+
+<p>Four chief Brahmas<a name="FNanchor_2_30" id="FNanchor_2_30"></a><a href="#Footnote_2_30" class="fnanchor">[2]</a> received the new-born infant on
+a golden net-work, and placed him in the presence of the
+happy mother, saying, "Give yourself up, O Queen, to joy
+<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span>
+and rejoicing; here is the precious and wonderful fruit of
+your womb."<a name="FNanchor_A_31" id="FNanchor_A_31"></a><a href="#Footnote_A_31" class="fnanchor">[E]</a></p>
+
+<div class="footnote"><p><a name="Footnote_A_31" id="Footnote_A_31"></a><a href="#FNanchor_A_31"><span class="label">[E]</span></a>
+<i>Remarks of the Burmese Translator.</i>&mdash;When
+children are born they
+appear in this world covered all over
+their bodies with impure and disgusting
+substances. But an exception
+was made in favour of our infant
+Phralaong. He was born without
+the least stain of offending impurity;
+he was ushered into this world, pure
+and resplendent, like a fine ruby
+placed on a piece of the richest cloth
+of Kathika. He left his mother's
+womb with his feet and hands
+stretched out, exhibiting the dignified
+countenance of a Pundit descending
+from the place where he has
+expounded the law. Though both
+mother and child were exempt from
+the humiliating miseries common to
+all other human beings, there came
+down from the skies upon both, by
+way of a respectful offering, gentle
+showers of cold and warm water,
+succeeding each other alternately in
+a regular order.</p></div>
+
+<p>From the hands of the four chiefs of Brahmas, four
+chiefs of Nats received the blessed child, whom they
+handed over to men, who placed him on a beautiful white
+cloth. But to the astonishment of all, he freed himself
+from the hands of those attending upon him, and stood in
+a firm and erect position on the ground, when casting a
+glance towards the east, more than one thousand worlds
+appeared like a perfectly levelled plain. All the Nats
+inhabiting those worlds made offerings of flowers and perfumes,
+exclaiming with exultation, "An exalted personage
+has made his appearance;&mdash;who can ever be compared to
+him? who has ever equalled him? He is indeed the most
+excellent of all beings." Phralaong looked again towards
+the three other directions. Raising his eyes upwards, and
+then lowering them down, he saw that there was no being
+equal to him. Conscious of his superiority, he jumped
+over a distance of seven lengths of a foot, in a northern
+direction, exclaiming,&mdash;"This is my last birth; there shall
+be to me no other state of existence; I am the greatest of
+all beings."<a name="FNanchor_3_32" id="FNanchor_3_32"></a><a href="#Footnote_3_32" class="fnanchor">[3]</a> He then began to walk steadily in the same
+<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span>
+direction. A chief of Brahmas held over his head the
+white umbrella.<a name="FNanchor_4_33" id="FNanchor_4_33"></a><a href="#Footnote_4_33" class="fnanchor">[4]</a> A Nat carried the golden fan. Other
+Nats held in their hands the golden sword, the golden
+slippers, the cope set with the rarest precious stones, and
+other royal insignia.<a name="FNanchor_A_34" id="FNanchor_A_34"></a><a href="#Footnote_A_34" class="fnanchor">[F]</a></p>
+
+<div class="footnote"><p><a name="Footnote_A_34" id="Footnote_A_34"></a><a href="#FNanchor_A_34"><span class="label">[F]</span></a>
+<i>Remarks of the Burmese Translator.</i>&mdash;In
+former existences, our Phralaong
+is said to have spoken a few
+words immediately after his birth,
+viz., when he was Mahauthata and
+Wethandra. In the first, he came
+into this world holding in his hands a
+small plant, which a Nat had brought
+and placed in his tender hands at
+that very moment. He showed it to
+his mother, who asked him what it
+was. "This is a medicinal plant,"
+replied he, to his astonished mother.
+The plant was cast into a large jar
+full of water, and the virtualised
+liquid ever retained the power of
+curing every kind of bodily distemper.
+When he was born, or rather began
+the existence in which he was called
+Wethandra, he stretched out his
+hands asking something from his
+mother which he might bestow on the
+needy. The mother put at his disposal
+one thousand pieces of silver.</p></div>
+
+<p><span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span>Thirty-two
+mighty wonders had proclaimed the incarnation
+of Phralaong in his mother's womb, and the same
+number of wonders announced his birth to the earth.
+Moreover, in that same moment were born the beautiful
+Yathaudara, Ananda, the son of Amitaudana, the noblemen
+Tsanda and Kaludari, and the horse Kantika. The great
+tree Bodi also sprung from the ground, in the forest of
+Oorouwela, about two youdzanas distant from the city of
+Radzagio, and in a north-easterly direction from that place,
+and the four golden vases suddenly reappeared.</p>
+
+<p>The inhabitants of Dewah, joining those of Kapilawot,
+set out for the latter country with the newly-born infant,
+to whom they rendered the greatest honours. The Nats of
+the seat of Tawadeintha, on hearing that a son was born
+to King Thoodaudana, and that under the shade of the
+tree Bodi<a name="FNanchor_5_35" id="FNanchor_5_35"></a><a href="#Footnote_5_35" class="fnanchor">[5]</a> he would become a true Buddha with a
+<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span>
+perfect knowledge of the four great truths, gave full vent to
+their boundless joy, hoisting unfurled flags and banners
+in every direction, in token of their indescribable rejoicings.</p>
+
+<p>There was a celebrated Rathee, named Kaladewila, who
+had passed through the eight degrees of contemplation,
+and who was in the habit of resorting daily to the prince's
+palace for his food. On that very day, having taken his
+meal as usual, he ascended to the seat of Tawadeintha,<a name="FNanchor_6_36" id="FNanchor_6_36"></a><a href="#Footnote_6_36" class="fnanchor">[6]</a>
+and found the fortunate inhabitants of that seat giving
+themselves up to uncommon rejoicings. He asked them
+the reason of such an unusual display of enrapturing transports
+of exultation. "It is," replied they to the inquiring
+Rathee, "because a son is born to King Thoodaudana, who
+will soon become a true Buddha. Like all former Buddhas,
+he will preach the law and exhibit in his person and
+throughout his life the greatest wonders and a most accomplished
+pattern of the highest virtues. We will hear the
+law from his very mouth."</p>
+
+<p>On hearing the answer of the Nats, Kaladewila immediately
+left the seat of Tawadeintha, and directed his
+<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span>
+a&euml;rial course towards the palace of Thoodaudana. Having
+entered into the palace and occupied the place prepared
+for him, he conveyed to the king the good tidings of a son
+having been born unto him.</p>
+
+<p>A few days after this message, the royal child was
+brought into the presence of his rejoicing father. Kaladewila
+was present on the occasion. Thoodaudana ordered
+that the child should be attired with the finest dress,
+and placed in the presence of the Rathee, in order to pay
+him his respects. But the child rose up and set his two
+feet on the curled hair of the venerable personage. The
+persons present on the occasion, not knowing that a Buddha
+in his last existence never bows down to any being,
+thought that the head of the imprudent child would be
+split into seven parts as a punishment for his unbecoming
+behaviour. But Kaladewila, rising up from his seat,
+and lifting up his hands to his forehead, bowed respectfully
+to the infant Phralaong. The king, astonished at
+such an unusual condescension from so eminent a personage,
+followed his example, and out of respect prostrated
+himself before his son.</p>
+
+<p>By virtue of his great spiritual attainments, Kaladewila
+could recollect at once all that had taken place during the
+forty preceding worlds, and foresee all that would happen
+during the same number of future revolutions of nature.
+On seeing the high perfections shining forth in our Phralaong,
+he considered attentively whether he would become
+a Buddha or not. Having ascertained that such a dignity
+was reserved for him, he wished to know if the remaining
+period of his own existence would permit him to witness
+the happy moment when he would be a Buddha. To his
+deep regret, he foresaw that the end of his life would come
+before the occurrence of that great event, and that he would
+have then migrated to one of the seats of Arupa, and be,
+therefore, deprived of the favour of hearing the law from
+his mouth. This foresight caused a profound sadness in
+his heart, and abundant tears flowed from his eyes. But
+<span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span>
+when he reflected on the future destiny of the blessed
+child, he could not contain within himself the pure joy
+that overflowed his soul. The people present on the occasion
+soon observed the opposite emotions which alternately
+affected the soul of Kaladewila. They asked him the
+reason of such an unusual occurrence. "I rejoice," said
+he, "at the glorious destiny of that child; but I feel sad
+and disconsolate when I think that it will not be given to
+me to see and contemplate him clothed with the dignity of
+Buddha. I bewail with tears my great misfortune."</p>
+
+<p>With a view of assuaging his sorrow, Kaladewila, casting
+another glance towards future events, eagerly sought to
+discover if, among his relatives, there would not be at least
+one who would be so fortunate as to see Phralaong in the
+nature of Buddha. He saw with inexpressible delight that
+his nephew Nalaka would enjoy the blessing denied to
+himself. Thereupon he went in all haste to his sister's
+house, inquiring about her son. At his request the lad
+was brought into his presence. "Beloved nephew," said
+the venerable Rathee, "thirty-five years hence,<a name="FNanchor_7_37" id="FNanchor_7_37"></a><a href="#Footnote_7_37" class="fnanchor">[7]</a> the son
+<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span>
+of King Thoodaudana will become a Buddha; you will
+contemplate him in that sublime and exalted nature. From
+this day, therefore, you shall embrace the profession of
+Rahan." The young man, who descended from a long
+succession of wealthy noblemen, said within himself,
+"My uncle, indeed, never says anything but under the
+impulse of irresistible and cogent motives. I will follow
+his advice and will become a recluse."  He immediately
+ordered the purchase of the insignia of his new profession,
+a patta, a thingan,<a name="FNanchor_8_38" id="FNanchor_8_38"></a><a href="#Footnote_8_38" class="fnanchor">[8]</a> and other articles. His head
+was shaved, and he put on the yellow garb. Attired in
+his new dress, he looked all round, and saw that, amongst
+<span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span>
+all beings, the Rahans are by far the most excellent.
+Then turning towards the place which Phralaong occupied,
+he prostrated himself five successive times in that direction,
+rose up, placed the patta in its bag, threw it over his
+shoulder, and directed his steps towards the solitude of
+Himawonta, where he devoted himself to all the exercises
+of his profession. At the time Phralaong became a
+Buddha, our hermit went to that great master, learnt
+from him the works that lead to the state of perfect
+stability of mind, returned back to his solitude, and attained
+to the perfection of Rahanda by the practice of the
+eminent works. Seven months after his return, the end
+of his existence arrived, when, disentangled from all the
+ties that had hitherto kept him in the world of passions,
+he reached the happy state of Neibban.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_28" id="Footnote_1_28"></a><a href="#FNanchor_1_28"><span class="label">[1]</span></a> This country of Dewah is one of
+the sixteen countries, so much celebrated
+in the Buddhistic annals,
+where the greatest religious events
+have taken place. They are placed
+in the centre, north, and north-west
+portions of Hindustan. In this place
+was born the celebrated Dewadat,
+who became brother-in-law to Buddha
+himself. But notwithstanding the
+close ties of relationship that united
+him to so saintly a personage, Dewadat
+is represented as the incarnation
+of evil, ever opposed to Buddha in
+his benevolent designs in favour of
+human kind. At last, in an attempt
+against his brother-in-law's life, he
+met with a condign punishment.
+The earth burst open under his feet,
+and, surrounded by devouring flames,
+he rolled down to the bottom of the
+lowest hell, acknowledging, however,
+in the accents of a true but tardy
+repentance, his errors and the unconquerable
+power of Buddha. Three
+red-hot iron bars transfix him perpendicularly,
+hanging him in an erect
+position, whilst three other bars
+pierce him through the shoulders and
+the side. For his repentance he is
+to be delivered hereafter from those
+torments, and restored to earth, in
+order to acquire merits that may
+entitle him to a better place in future
+existences. Some accounts mention
+that he is to become a Pietzega
+Buddha. This story respecting Dewadat
+has given rise in Burmah to
+a very strange misconception. The
+Burmese, with their usual thoughtlessness,
+on hearing of the particulars
+respecting the sufferings and mode
+of death of our Saviour, concluded
+that he must have been no other but
+Dewadat himself, and that, for holding
+opinions opposite to those of
+Buddha, he suffered such a punishment.
+The writer was not a little
+surprised to find in the writings of
+the old Barnabite missionaries a
+lengthened confutation of this erroneous
+supposition.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_30" id="Footnote_2_30"></a><a href="#FNanchor_2_30"><span class="label">[2]</span></a> According to Buddhistic notions,
+Buddha labours during his mortal
+career for the benefit of all living
+beings. His benevolent and compassionate
+heart, free from all partiality,
+feels an ardent desire of opening
+before them the way that leads to
+deliverance from the miseries of
+every succeeding existence, and of
+bringing them finally to the never
+troubled state of Neibban. Such a
+generous and benevolent disposition
+constitutes the genuine characteristic
+of Buddha. The Brahmas, inhabiting
+the sixteen seats of Rupa, are all
+but ripe for obtaining the crowning
+point of Buddhistic perfection. They
+only wait for the presence of a Buddha
+to unloose, by his preachings, the
+slender ties that keep them still
+connected with this material world.
+The Nats, though far less advanced
+in merits and perfection, eagerly look
+forward for the apparition of that
+great personage, who is to point out
+to them the means of freeing themselves
+from the influence of passions,
+and thereby destroying in them the
+principle of demerits. Men, also, in
+their state of probation and trial,
+want the mighty aid of a Buddha,
+who will enable them by his transcendent
+doctrine to advance in merits,
+so as either to arrive at once at the
+ever-quiescent state of Neibban, or
+progress gradually on the way.
+Hence, on his birth, Buddha is ministered
+to by those three sorts of
+intelligent beings, who are particularly
+destined to share in the blessings
+his coming is designed to shower
+on them.
+</p><p>
+The mission of a Buddha is that of
+a saviour. His great object, to make
+use of a Buddhistic expression, is,
+during his existence, to procure the
+deliverance of all the beings that will
+listen to his instructions and observe
+the precepts of the law. He is distinguished
+by feelings of compassion
+and an ardent love for all beings, as
+well as by an earnest desire of labouring
+for their welfare. These are the
+true characteristics of his heart. In
+this religious system mention is often
+made of Pitzegabuddhas, who have all
+the science and merits of a Buddha,
+but they are deficient in the above-mentioned
+qualities, which form, as
+it were, the essence of a true and
+genuine Buddha. They are never
+therefore honoured with the noble
+appellation of Buddha.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_32" id="Footnote_3_32"></a><a href="#FNanchor_3_32"><span class="label">[3]</span></a> The Chinese, Cochin-Chinese,
+Cingalese, and Nepaulese Legends all
+agree in attributing to Phralaong the
+use of reason from the moment he was
+born, as well as the power of uttering
+with a proud accent the following
+words: "I am the greatest of all
+beings; this is my last existence."
+To his own eyes he must have appeared
+in this world without any
+competitor, since he knew already
+that he was destined to release countless
+beings from the trammels of existence,
+and lead them to a state of
+perfect rest, screened for ever from
+the incessant action of merits and
+demerits. He alone whose mind is
+deeply imbued with Buddhistic notions
+can boast exultingly that he has
+at length arrived at his last existence,
+and that, within a few years, he will
+escape out of the whirlpool of endless
+existences, wherein he has been turning
+and fluctuating from a state of
+happiness to one of wretchedness.
+This perpetual vicissitude is to him
+the greatest evil, the opposite of
+which is, therefore, the greatest good.
+No wonder, then, to hear our Phralaong,
+who was better acquainted
+with the miseries attending existence
+than any one else, exclaiming with
+the accents of a complete joy&mdash;"This
+is my last existence."
+</p><p>
+The Burmese translator seems delighted
+to remark that on two former
+occasions Phralaong, then an infant,
+had spoken distinct words, which he
+addressed to his mother. This happened
+in the beginning of the two
+existences during which he practised
+two of the ten great virtues. It took
+place first on the day he was born to
+that existence, when, under the name
+of Mahauthata, he displayed consummate
+skill and wisdom. The legend
+of Mahauthata is a very amusing performance,
+written in a very pure language,
+and relating stories about as
+credible as those we read in the Arabian
+Tales of a Thousand and One
+Nights. What surprised the writer
+not a little, was to find, in perusing
+that composition, a decision given by
+our Mahauthata, in a case perfectly
+similar to that which showed forth,
+in the presence of all Israel, the
+incomparable wisdom of Solomon.
+When Phralaong practised the last
+and most perfect of virtues, liberality,
+carried to its farthest limits, ending
+in perfect abnegation of self, and renouncing
+all that he possessed, he
+entered, too, into this world with the
+faculty of speech, and became a prince
+under the name of Wethandra. The
+legend of Wethandra is by far the
+best of all. Taking it as a mere romance,
+it is replete with circumstantial
+details well calculated to excite
+the finest emotions of the heart. The
+latter part, in particular, can scarcely
+be read without heart-moving feelings
+of pity and commiseration, on beholding
+our Phralaong parting willingly
+with all his property, with his wife
+and his lovely children, and finally
+offering his own person, to satisfy the
+ever-renewed calls on his unbounded
+generosity.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_33" id="Footnote_4_33"></a><a href="#FNanchor_4_33"><span class="label">[4]</span></a> In Burmah the use of the white
+umbrella is limited to the king and
+idols. The former can never move
+without having some one to hold over
+his head this distinguishing mark of
+royalty. Any one who has been introduced
+into the palace of Amerapoora
+will not have forgotten how
+great was his satisfaction on beholding
+the white umbrella towering above
+the sides of passages, and moving in
+the direction he was sitting in. He
+knew that the time of his expectation
+was at an end, and that in a moment
+he would behold the golden face.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_35" id="Footnote_5_35"></a><a href="#FNanchor_5_35"><span class="label">[5]</span></a> In glancing over the genealogy
+of the twenty-eight last Buddhas,
+the writer has observed that every
+Buddha has always obtained the
+supreme intelligence under the
+shadow of some trees. Our Phralaong,
+as will be seen hereafter, attained
+to the exalted dignity of
+Buddha under the tree Baudhi
+(<i>ficus religiosa</i>), which grew up spontaneously
+at the very moment he
+was born. The writer has never
+been able to discover any well-grounded
+reason to account for this
+remarkable circumstance, so carefully
+noted down, relating the particulars
+attending the elevation of a being to
+this high station. For want of a
+better one, he will be permitted to
+hazard the following conjecture.
+Our Phralaong, previous to his becoming
+a Buddha, withdrew into
+solitude for the purpose of fitting
+himself for his future calling, in
+imitation of all his predecessors,
+leading an ascetic life, and devoting
+all his undivided attention and mental
+energies to meditation and contemplation,
+coupled with works of
+the most rigorous mortification. The
+senses, he knew well, were to be
+submitted to the uncontrolled sway
+of reason, by allowing to himself only
+what was barely requisite for supporting
+nature. Regardless of every
+comfort, his mind was bent upon
+acquiring the sublime knowledge of
+the principle and origin of all things,
+on fathoming the miseries of all
+beings, and on endeavouring to discover
+the most efficacious means of
+affording them a thorough relief, by
+pointing out to them the road they
+had to follow in order to disentangle
+themselves from the trammels of
+existence, and arrive at a state of
+perfect rest. In common with all
+other ascetics, our Phralaong had no
+other shelter against the inclemency
+of the seasons but the protecting
+shadow of trees. It was under the
+cooling and refreshing foliage of the
+trees of the forests, that he spent his
+time in the placid and undisturbed
+work of meditation, acquiring gradually
+that matchless knowledge and
+consummate wisdom which he needed
+for carrying on to perfection the
+benevolent undertaking he had in
+contemplation.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_36" id="Footnote_6_36"></a><a href="#FNanchor_6_36"><span class="label">[6]</span></a> It is a maxim generally received
+amongst Buddhists, that he who has
+far advanced in the way of perfection
+acquires extraordinary privileges
+both in his soul and his body. The
+latter obtains a sort of spiritualised
+nature, or rather matter becomes so
+refined and purified that he is enabled
+to travel over distances with almost
+the rapidity of the thought of the
+mind. The former, by the help of
+continual meditation on the causes
+and nature of all things, enlarges incessantly
+its sphere of knowledge.
+The remembrance of the past revives
+in the mind. From the lofty position
+such a being is placed in, he
+calmly considers and watches the
+movement of events that will take
+place in future times. The more his
+mind expands, and the sphere of his
+knowledge extends, the greater are
+the perfections and refinements attending
+the coarser part of his
+being.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_37" id="Footnote_7_37"></a><a href="#FNanchor_7_37"><span class="label">[7]</span></a> According to the prophecy of
+Kaladewila, Phralaong is to become
+Buddha when thirty-five years old.
+The total duration of his life being
+eighty years, it follows that he has
+lived as Buddha forty-five years.
+The advice of the old Rathee to his
+nephew Nalaka, to become a Rahan
+in order to better dispose himself to
+welcome the coming of Buddha, and
+listen with greater benefit to his
+preachings, leads me to make a remark
+and write down an observation
+that has been already alluded to.
+From this passage and many others
+which the reader will easily notice
+hereafter, as well as from the example
+of Buddha himself, one must
+suppose that at the time Phralaong
+was born, some institutions, the most
+important one at least, viz., that of
+the Rahans, recluses, or monks,
+already existed in a more or less perfect
+state. Relying solely on the
+authority of this Legend, no attempt
+at denying this supposition can ever
+be made. Kaladewila speaks of the
+order of Rahans as of a thing well
+known. Nalaka sends to the bazaar
+for the purchase of the dress and
+other articles he wanted for his new
+mode of life. Phralaong, on his way
+to his garden, sees a Rahan, whose
+habits and manners are described
+to him by his coachman. Having
+become Buddha, he meets with ascetics
+and recluses living in community,
+leading a life much resembling
+that which he is supposed to have
+hereafter instituted, holding but few
+opinions, which, according to his own
+standard, were heretical. From these
+facts flows the natural conclusion that
+Gaudama is not the inventor or originator
+of all the Buddhistic disciplinary
+institutions. He found
+among the multifarious sects of
+Brahminism many practices and ordinances
+which he approved of and
+incorporated or embodied in his new
+system. This is another proof,
+amounting to a demonstration, that
+Buddhism is an offshoot of the great
+Hindu system. In this respect,
+Gaudama borrowed largely from what
+he found existing in his own days,
+in the schools he resorted to, and
+re-echoed many tenets upheld by the
+masters under whom he studied the
+sciences and the training to morals
+and virtue. He enlarged and developed
+certain favourite theories and
+principles which had found favour
+with him; at the same time, for the
+purpose of leading his disciples to
+perfection, he enforced many disciplinary
+regulations, almost similar to
+those he had been subjected to during
+the years of his probation. He
+was certainly an ardent promoter of
+the perfected and improved system
+he endeavoured to introduce.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_38" id="Footnote_8_38"></a><a href="#FNanchor_8_38"><span class="label">[8]</span></a> The Thingan or Tsiwaran is composed
+of three parts&mdash;the thinbaing,
+resembling an ample petticoat, bound
+up to the waist, with a leathern girdle,
+and falling down to the heels; the
+kowot, which consists of a sort of
+cloak of a rectangular shape, covering
+the shoulders and breast, and reaching
+somewhat below the knee; and
+the dougout, which is a piece of cloth
+of the same shape, folded many times,
+thrown over the left shoulder when
+going abroad, and used to sit on when
+no proper seat has been prepared.
+The colour of these three pieces, constituting
+the dress of a recluse, is
+invariably yellow. The jack-tree supplies
+the material for dyeing the cloth
+yellow. In order to maintain a spirit
+of perfect poverty among the members
+of the order of the recluse, the Wini
+prescribes that the tsiwaran ought to
+be made up with rags picked up here
+and there, and sewed together. The
+rule, in this respect, at least as far as
+its spirit goes, is thoroughly disregarded,
+and has become almost a
+dead letter.
+</p><p>
+The hairs of the head and the beard,
+being too often objects which vanity
+turns to its own purposes, are, to say
+the least, mere superfluities. A stern
+contemner of worldly things must, of
+course, do away with things which
+may prove temptations to him, or at
+least afford him unnecessary trouble.
+Hence no layman can ever aspire to
+become a Rahan unless he has previously
+submitted to the operation of
+a complete shaving of the head, including
+even the eye-brows.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span></p>
+<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h2>
+
+<div class="blockquot"><p><i><b>A Name is given to the child&mdash;Prediction of the Pounhas respecting the
+child&mdash;Death of Maia&mdash;Miraculous occurrence at the child's cradle&mdash;Adolescence
+of the Phralaong&mdash;He sees the four signs&mdash;Return from
+the garden to the royal city.</b></i></p></div>
+
+
+<p>Five days after the birth of Phralaong, took place the
+ceremony of washing the head and giving him a name.
+In the apartment of the palace several kinds of perfumed
+wood and essences, such as sandal-wood, lignum, aloes,
+camphor, &amp;c., were strewed profusely, as well as the most
+exquisitely scented flowers and parched rice. The nogana
+(a sort of beverage made of milk, sugar, and honey) was
+prepared in great abundance. One hundred and eighty
+Pounhas,<a name="FNanchor_1_39" id="FNanchor_1_39"></a><a href="#Footnote_1_39" class="fnanchor">[1]</a> the most versed in the science of astrology, were
+<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span>
+invited to partake of a splendid entertainment in the
+palace. The king made to every one of them costly presents,
+and desired them to examine carefully all the signs,
+prognosticating the future destiny of his son. Amidst
+that crowd of soothsayers, eight Pounhas were present,
+who explained the dream that Maia had in the beginning
+of her pregnancy. Seven of them, lifting up the index<a name="FNanchor_2_40" id="FNanchor_2_40"></a><a href="#Footnote_2_40" class="fnanchor">[2]</a>
+of each hand of the child, were amazed at the wonderful
+signs their eyes met. "If this child," said they, "remain
+in the society of men, he will become a mighty ruler that
+will bring all nations under his sway; but if he embrace
+the profession of recluse, he will certainly become a
+Buddha." They began to foretell the incomparable glory
+and high honours that would attend his universal reign.
+The eighth Pounha, named Kauntagnia, the descendant of
+the celebrated son of Thoodata, and the youngest of all,
+raised up the index of one hand of the child. Struck with
+<span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span>
+the wonderful and unmistakable signs that forced themselves
+on his view, he exclaimed, "No! this child will not
+remain long in the society of men; he will free himself
+from the vicissitudes<a name="FNanchor_3_41" id="FNanchor_3_41"></a><a href="#Footnote_3_41" class="fnanchor">[3]</a> and miseries attending the existence
+of all beings, and will finally become a Buddha." As
+the child was to be the instrument for promoting the
+welfare and merits of all mortals, they gave him the name
+of Theiddat.</p>
+
+<p>Seven days after her confinement Maia died, and by the
+virtue of her merits migrated to the seat of Toocita, and
+became the daughter of a Nat.<a name="FNanchor_A_42" id="FNanchor_A_42"></a><a href="#Footnote_A_42" class="fnanchor">[G]</a>
+Her death was not the result of her delivery,
+but she departed this world because the term
+of her life had come. On their return to their
+home, the Pounhas assembled their children and said to
+them, "We are already advanced in years. We dare not
+promise to ourselves that we will ever see the son of King
+<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span>
+Thoodaudana become a Buddha; but to you such a favour
+is reserved. Listen respectfully to all his instructions,
+and endeavour to enter the profession of Rahan without
+delay, and withdraw into solitude. Let us also all join
+you in that holy vocation." Three Pounhas refused the
+invitation, and would not enter the profession. The five
+others cheerfully gave up everything, and became distinguished
+members of the ascetic body.</p>
+
+<div class="footnote"><p><a name="Footnote_A_42" id="Footnote_A_42"></a><a href="#FNanchor_A_42"><span class="label">[G]</span></a>
+Maia was confined in the beginning
+of the third age. This expression
+is rather a very loose and general
+one, and is far from indicating, with
+any approach to accuracy, the period
+of Maia's age when she was delivered
+of her son. The age of man is divided
+into three parts. The first extends
+from birth to the sixteenth or eighteenth
+year; the second goes to the
+forty-fifth year or thereabout; and
+the third, from the forty-fifth year to
+the end of life. Phralaong was born
+on the 68th year of the Eatzana era,
+on the 6th after the full moon of the
+month Katsong. Maia was therefore
+fifty-six years old. The author of
+this work strives hard to prove this
+the age, apparently advanced of Maia,
+was the best fitted for securing the
+safety and perfection of the fruit of
+her womb.</p></div>
+
+<p>King Thoodaudana, hearing of the explanation given by
+the Pounhas, inquired whether his son was really to become
+a Rahan. Having been assured that all the signs predicted
+the future destiny of his son to such a calling, he desired
+to know what those signs were. He was told that the
+four following things were the very signs foreshowing the
+future career of his son, viz., an old man, a sick man, a
+dead man, and a recluse.<a name="FNanchor_4_43" id="FNanchor_4_43"></a><a href="#Footnote_4_43" class="fnanchor">[4]</a> As soon as his son should
+<span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span>
+successively remark those four signs, he would immediately
+come to the conclusion that the state of Rahan alone
+is worthy of the warm admiration and eager wishes of a
+wise man.</p>
+
+<p>King Thoodaudana, who ardently wished to see his son
+become a great monarch, whose sway would extend over
+the four great islands and the two thousand smaller ones,
+gave the strictest orders that none of the four omens
+should ever meet his eyes. Guards were placed in every
+direction at distances of a mile, charged with but one
+care, that of keeping out of his son's sight the appearance
+of these fatal omens.</p>
+
+<p>On that day eighty thousand noblemen, who were present
+at the great rejoicings, pledged themselves each one
+to give one of his male children to attend on the royal
+infant. "If he become," said they, "a mighty monarch,
+let our sons be ever with him, as a guard of honour to
+confer additional lustre on his wonderful reign. If he be
+ever elevated to the sublime dignity of Buddha, let our
+children enter the holy profession of recluse, and follow
+him whithersoever he may direct his steps."</p>
+
+<p>Thoodaudana, with the tender solicitude of a vigilant
+father, procured for his beloved offspring nurses exempt
+from all corporeal defects, and remarkable for their beautiful
+and graceful appearance.<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span></p>
+
+<p>The child grew up, surrounded with a brilliant retinue
+of numerous attendants.</p>
+
+<p>On a certain day happened the joyful feast of the
+ploughing season. The whole country, by the magnificence
+of the ornaments that decorated it, resembled one
+of the seats of Nats. The country people without exception,
+wearing new dresses, went to the palace. One thousand
+ploughs and the same number of pairs of bullocks
+were prepared for the occasion. Eight hundred ploughs,
+less one, were to be handled and guided by noblemen.
+The ploughs, as well as the yokes and the horns of the
+bullocks, were covered with silver leaves. But the one
+reserved for the monarch was covered with leaves of
+gold. Accompanied by a countless crowd of his people,
+King Thoodaudana left the royal city and went into the
+middle of extensive fields. The royal infant was brought
+out by his nurses on this joyful occasion. A splendid
+jambu tree (<i>Eugenia</i>), loaded with thick and luxuriant
+green foliage, offered on that spot a refreshing place
+under the shade of its far-spreading branches. Here the
+bed of the child was deposited. A gilt canopy was immediately
+raised above it, and curtains, embroidered with
+gold, were disposed round it. Guardians having been
+appointed to watch over the infant, the king, attended
+by all his courtiers, directed his steps towards the place
+where all the ploughs were held in readiness. He instantly
+put his hands to his own plough; eight hundred noblemen,
+less one, and the country people followed his example.
+Pressing forward his bullocks, the king ploughed to and
+fro through the extent of the fields. All the ploughmen,
+emulating their royal lord, drove their ploughs in a uniform
+direction. The scene presented a most animated and
+stirring spectacle on an immense scale. The applauding
+multitude filled the air with cries of joy and exultation.
+The nurses, who kept watch by the side of the infant's
+cradle, excited by the animated scene, forgot the prince's
+orders, and ran near to the spot to enjoy the soul-stirring
+<span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span>
+sight displayed before their admiring eyes. Phralaong,
+casting a glance all round, and seeing no one close by him,
+rose up instantly, and, sitting in a cross-legged position,
+remained absorbed as it were in a profound meditation.
+The other nurses, busy in preparing the prince's meal, had
+spent more time than was at first contemplated. The
+shadow of the trees had, by the movement of the sun,
+turned in an opposite direction. The nurses, reminded by
+this sight that the infant had been left alone, and that his
+couch was exposed to the rays of the sun, hastened back
+to the spot they had so imprudently left. But great was
+their surprise when they saw that the shadow of the jambu
+tree had not changed its position, and that the child was
+quietly sitting on his bed. The news of that wonder was
+immediately conveyed to King Thoodaudana, who came in
+all haste to witness it. He forthwith prostrated himself
+before his son, saying, "This is, beloved child, the second
+time that I bow to you."</p>
+
+<p>Phralaong<a name="FNanchor_5_44" id="FNanchor_5_44"></a><a href="#Footnote_5_44" class="fnanchor">[5]</a> having reached his sixteenth year, his father
+ordered three palaces to be built for each season of the
+year. Each palace had nine stories; and forty thousand
+maidens, skilful in playing all sorts of musical instruments,
+were in continual attendance upon him, and charmed all
+his moments by uninterrupted dances and music.
+<span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span>
+Phralaong appeared among them with the beauty and dignity
+of a Nat, surrounded with an immense retinue of daughters
+of Nats. According to the change of seasons he passed
+from one palace into another, moving as it were in a circle
+of ever-renewed pleasures and amusements. It was then
+that Phralaong was married to the beautiful Yathaudara,
+his first cousin, and the daughter of Thouppabudha and of
+Amitau. It was in the eighty-sixth year of his grandfather's
+era that he was married, and also consecrated
+Prince royal by the pouring of the blessed water over his
+head.</p>
+
+<p>Whilst Phralaong was spending his time in the midst of
+pleasures, his relatives complained to the king of the conduct
+of his son. They strongly remonstrated against his
+mode of living, which precluded him from applying himself
+to the acquisition of those attainments befitting his
+exalted station. Sensible of these reproaches, Thoodaudana
+sent for his son, to whom he made known the complaints
+directed against him by his relatives. Without showing
+any emotion, the young prince replied, "Let it be announced
+at the sound of the drum throughout the country,
+that this day week I will show to my relatives in the
+presence of the best masters that I am fully conversant
+with the eighteen sorts of arts and sciences." On the appointed
+day he displayed before them the extent of his
+knowledge; they were satisfied, and their doubts and
+anxieties on his account were entirely removed.</p>
+
+<p>On a certain day Phralaong, desiring to go and enjoy
+some sports in his garden, ordered his coachman to have
+his conveyance ready for that purpose. Four horses,
+richly caparisoned, were put to a beautiful carriage, that
+resembled the dwelling-place of a Nat. Phralaong having
+occupied his seat, the coachman drove rapidly towards the
+garden. The Nats, who knew that the time was near at
+hand when Phralaong would become a Buddha, resolved
+to place successively before his eyes the four signs foreshowing
+his future high dignity. One of them assumed
+<span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span>
+the form of an old man, the body bending forward, with
+grey hairs, a shrivelled skin, and leaning languidly on a
+heavy staff. In that attire, he advanced slowly, with
+trembling steps, towards the prince's conveyance. He
+was seen and remarked only by Phralaong and his coachman.
+"Who is that man?" said the prince to his driver;
+"the hairs of his head, indeed, do not resemble those of
+other men." "Prince," answered the coachman, "he is an
+old man. Every born being is doomed to become like
+him; his appearance must undergo the greatest changes,
+the skin by the action of time will shrivel, the hairs turn
+grey, the veins and arteries, losing their suppleness and
+elasticity, will become stiff and hardened, the flesh will
+gradually sink and almost disappear, leaving the bare
+bones covered with dry skin." "What?" said to himself
+the terrified prince; "birth is indeed a great evil, ushering
+all beings into a wretched condition, which must be
+inevitably attended with the disgusting infirmities of old
+age!" His mind being taken up entirely with such considerations,
+he ordered his coachman to drive back to
+the palace. Thoodaudana, having inquired from his courtiers
+what motive had induced his son to return so soon
+from the place of amusement, was told that he had seen an
+old man, and that he entertained the thought of becoming
+a Rahan.<a name="FNanchor_A_45" id="FNanchor_A_45"></a><a href="#Footnote_A_45" class="fnanchor">[H]</a> "Alas!" said he, "they will succeed in
+<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span>
+thwarting the high destiny of my son. But let us try now
+every means to afford him some distraction, so that he
+may forget the evil idea that has just started up in his
+mind." He gave orders to bring to his son's palace the
+prettiest and most accomplished dancing-girls, that, in
+the midst of ever renewed pleasure, he might lose sight
+of the thought of ever entering the profession of Rahan.
+The guard surrounding his palace was doubled, so as to
+preclude the possibility of his ever seeing the other signs.</p>
+
+<div class="footnote"><p><a name="Footnote_A_45" id="Footnote_A_45"></a><a href="#FNanchor_A_45"><span class="label">[H]</span></a>
+In the course of this work
+the word Rahan is often used. It
+is of the greatest importance that
+the reader should firmly seize the
+meaning that it is designed to convey.
+We find it employed to designate,
+in general, the religious belonging
+either to the Buddhistic or
+Brahminical sects. When Buddhists
+happen to mention their brethren of
+the opposite creed, who have renounced
+the world and devoted
+themselves to the practice of religious
+duties, they invariably call them
+Rahans. When they speak of Pounhas
+or Brahmins, who are living in
+the world, leading an ordinary secular
+mode of life, they never style them
+Rahans. Thence we may safely infer
+that the individuals to whom this
+denomination was applied formed a
+class of devotees quite distinct from
+the laymen.
+</p><p>
+That class, it appears, comprised
+all the individuals who lived either
+in community under the superintendence
+and guidance of a spiritual
+superior, or privately in forests under
+the protecting shade of trees, and
+in lonely and solitary places. The
+latter religious are, however, generally
+designated by the appellation of
+Ascetics and Rathees. They were
+the forefathers of those fanatics who
+up to our days have appeared through
+the breadth and length of the Indian
+Peninsula, practising penitential
+deeds of the most cruel and revolting
+description. They are described by
+Buddhists as wearing curled and
+twisted hair, clad in the skins of
+wild beasts, and not unfrequently
+quite destitute of any sort of clothing,
+and in a state of complete nakedness.
+</p><p>
+The former, who lived in community,
+did not lead the same course of
+life. We find some communities, the
+three, for instance, under the guidance
+of the three Kathabas, in the
+Ouroowela forest, not far from Radzagio,
+whose inmates are called either
+Rahans or Rathees. This indicates
+that their mode of life partook both
+of the common and hermitical life,
+resembling, to a certain extent, that
+which was observed by the Christian
+communities of cenobites established
+in the desert of Upper Egypt during
+the first ages of our era.
+</p><p>
+Those communities appear to have
+been the centres in which principles
+were established, opinions discussed,
+and theories elaborated. The chiefs
+enjoyed high reputation for learning.
+Persons desirous to acquire proficiency
+in science resorted to their abode,
+and, under their tuition, strove to
+acquire wisdom. The following pages
+of this work will afford several
+striking illustrations of the view
+just sketched out.</p></div>
+
+<p>On another day, Phralaong, on his way to his garden,
+met with the same Nat under the form of a sick man, who
+appeared quite sinking under the weight of the most
+loathsome disease. Frightened at such a sight, Phralaong,
+hearing from the mouth of his faithful driver what this
+disgusting object was, returned in all haste to his palace.
+His father, more and more disturbed at the news conveyed
+to him, multiplied the pleasures and enjoyments destined
+for his son, and doubled the number of guards that had to
+watch over him. On a third occasion, whilst the prince
+was taking a walk, the same Nat, assuming the shape of a
+dead man, offered to the astonished regards of the prince
+<span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span>
+the shocking sight of a corpse. Trembling with fear, the
+young prince came back forthwith to his residence. Thoodaudana,
+being soon informed of what had taken place,
+resorted to fresh precautions, and extended to the distance
+of one youdzana the immense line of countless guards set
+all round the palace.</p>
+
+<p>On a fourth occasion, the prince, driving rapidly towards
+his garden, was met on his way by the same Nat
+under the meek form of a Rahan. The curiosity of the
+prince was awakened by the extraordinary sight of that
+new personage: he asked his coachman what he was.
+"Prince," answered the coachman, "he is a Rahan." At
+the same time, though little acquainted with the high
+dignity and sublime qualifications of a recluse, he was
+enabled, by the power of the Nats, to praise and extol in
+dignified language the profession and merits of Rahans.
+The prince felt instantaneously an almost irresistible inclination
+to embrace that attractive mode of life. He quietly
+went as far as his garden.</p>
+
+<p>The whole day was spent in all sorts of rural diversions.
+Having bathed in a magnificent tank, he went a little
+before sunset to rest awhile on a large well-polished stone
+table, overshaded by the far-spread branches of beautiful
+trees hanging above it, waiting for the time to put on his
+richest dress. All his attendants were busily engaged in
+preparing the finest clothes and most elegant ornaments.
+When all was ready, they stood silent round him, waiting
+for his orders. Perfumes of every description were disposed
+in a circular row with the various ornaments on the
+table whereon the prince was sitting.</p>
+
+<p>At that very moment a chief Thagia was quietly enjoying
+a delicious and refreshing rest on the famous stone table
+called Pantoo Kambala. On a sudden, he felt his seat as it
+were getting hot. "Lo! what does this mean?" said the
+astonished Thagia; "am I doomed to lose my happy state?"
+Having recollected himself, and reflected a while on the
+cause of such a wonderful occurrence, he soon knew that
+<span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span>
+Phralaong was preparing to put on for the last time his
+princely dress. He called to him the son of a Nat, named
+Withakioon, and said to him, "On this day, at midnight,
+Prince Theiddat is to leave his palace and withdraw into
+solitude. Now he is in his garden, preparing to put on his
+richest attire for the last time. Go, therefore, without a
+moment's delay, to the place where he is sitting, surrounded
+by his attendants, and perform to him all the
+required services." Bowing respectfully to the chief of
+Thagias, Withakioon obeyed, and by the power inherent
+in the nature of Nats, he was in an instant carried to
+the presence of Phralaong. He assumed the figure of his
+barber, and immediately set to work to arrange the turban
+with as much taste as art round his head. Phralaong soon
+found out that the skilful hand which disposed the folds
+of his head-dress was not that of a man, but of a Nat.
+One fold of the turban appeared like one thousand, and
+ten folds like ten thousand folds, offering the magical
+<i>coup-d'&#339;il</i> of as many different pieces of cloth, arranged
+with the most consummate skill. The extremity of the
+turban, which crossed vertically the whole breadth of the
+countless folds, appeared covered with a profusion of shining
+rubies. The head of Phralaong was small, but the
+folds of the turban seemed numberless. How could that
+be so? It is a wonder surpassing our understanding; it
+would be rashness and temerity to allow our minds to dwell
+too much upon it.</p>
+
+<p>Having completely dressed, Phralaong<a name="FNanchor_6_46" id="FNanchor_6_46"></a><a href="#Footnote_6_46" class="fnanchor">[6]</a> found himself
+<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span>
+surrounded by all sorts of musicians, singers, and dancers,
+vying with each other in their endeavours to increase the
+rejoicing. The Pounhas sang aloud his praise. "May he
+<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span>
+conquer and triumph! May his wishes and desires be
+ever fulfilled!" The multitude repeated incessantly in his
+honour stanzas of praises and blessings. In the midst of
+universal rejoicings, Phralaong ascended his carriage. He
+had scarcely seated himself on it, when a message, sent by
+his father, conveyed to him the gladdening tidings that
+Yathaudara had been delivered of a son. "That child,"
+replied he with great coolness, "is a new and strong tie
+that I will have to break." The answer having been
+brought to his father, Thoodaudana could not understand
+its meaning. He, however, caused his grandson to be
+named Raoula. Phralaong, sitting in his carriage, surrounded
+by crowds of people, who rent the air with cries of
+joy and jubilation, entered into the city of Kapilawot. At
+that moment a princess, named Keissa Gautami, was contemplating
+from her apartments the triumphant entrance
+of Phralaong into the city. She admired the noble and
+graceful deportment of Prince Theiddat, and exclaimed
+with feelings of inexpressible delight, "Happy the father
+and mother who have such an incomparable son! happy
+the wife who is blest with such an accomplished husband!"
+On hearing those words, Phralaong desired to understand
+their meaning and know their bearing. "By what means,"
+said he to himself, "can a heart find peace and happiness?"
+As his heart was already disentangled from the thraldom
+of passions, he readily perceived that real happiness could
+be found but in the extinction of concupiscence, pride,
+ignorance, and other passions. He resolved henceforth to
+<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span>
+search ardently for the happy state of Neibban, by quitting
+the world that very night, leaving the society of men,
+and withdrawing into solitude. Detaching from his neck
+a collar of pearls of immense value, he sent it to Keissa
+Gautami, as a token of gratitude for the excellent lesson
+she had given him by the words which she had uttered in
+his praise. The young princess received it as a mark of
+favour which she imagined Prince Theiddat intended to
+pay her. Without further notice of her, he retired into his
+own apartment to enjoy some rest.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_39" id="Footnote_1_39"></a><a href="#FNanchor_1_39"><span class="label">[1]</span></a> Which of the two systems, Buddhism
+or Brahminism, is the most ancient?
+This is a question which
+learned Orientalists have in former
+days variously answered. If, however,
+some credit is to be given to this
+Legend, and the hero thereof is to
+be regarded as the author of Buddhism,
+the solution of that much-controverted
+question is comparatively
+easy, and seems to admit of no doubt.
+Priority of antiquity is decidedly in
+favour of Brahminism. At the time
+Buddha was born, and in his own
+country, we find already subsisting
+the great politico-religious fabric of
+Hinduism. The distinction of caste
+is already mentioned in several passages.
+We find the Pounhas or Brahmins
+already monopolising the lucrative
+trade of soothsaying, and regarded
+as the best informed among
+their countrymen. They are treated
+with great respect and consideration
+even by proud monarchs, who testify
+their regard for them by costly presents
+and every possible mark of distinction.
+It is true that their caste
+is not always spoken of with great
+regard by Buddhist authors; but this
+is to be attributed to the deadly enmity
+that prevailed at a later period
+between those two great rival sects,
+which have so long struggled for
+supremacy over the Indian Peninsula.
+The Brahminical creed is spoken of
+in very disparaging terms by Buddhists;
+and, as a matter of course,
+they have been reciprocally handled
+severely by their opponents. To
+those who feel inclined to regard
+Buddha as but a great reformer of a
+religious system already existing, the
+question will not appear cleared of
+all difficulty. But upon them rests
+the task of establishing on uncontrovertible
+grounds their hypothesis, ere
+any serious attention can be paid to
+the conclusion they would fain infer
+in favour of the superior antiquity of
+Buddhism. As for us, we believe
+Buddha to be the real author of the
+great religious system under examination.
+But, at the same time, we
+readily concede that many elements
+found existing in those days were
+seized upon by Buddha, and skilfully
+arranged so as to harmonise well with
+his plans.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_40" id="Footnote_2_40"></a><a href="#FNanchor_2_40"><span class="label">[2]</span></a> Superstition and ignorance seem
+to have been in all ages and under
+every climate the prolific source of
+human follies and mental delusions.
+Man has always been and will ever
+be the same ridiculously superstitious
+being, as long as his mind is left
+to itself, unenlightened by revelation.
+With few exceptions, the greatest
+men of Italy and Greece were as
+superstitious as the <i>vulgus</i>, to whom,
+in every other respect, they were so
+superior. The resemblance error
+bears to truth, when human passions
+have some interest at stake, deceives
+many; under deceitful appearances
+it finds its way to the mind, and then
+clings to the heart. There is in man
+an innate desire of tearing asunder
+the thick veil that hides from him
+the knowledge of future events.
+Unable to comprehend the perfect
+economy of an all-wise Providence
+in the disposition and management
+of the affairs of this world, he has
+recourse to the most absurd means
+for satiating the cravings of his inordinate
+curiosity. Hence the prevailing
+superstition of those days,
+which induced men to believe that
+Brahmins, on inspecting the inner
+part of the hand, could discover certain
+signs, foreshowing the good or
+bad destiny of every individual.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_41" id="Footnote_3_41"></a><a href="#FNanchor_3_41"><span class="label">[3]</span></a> Metempsychosis, or the transmigration
+of the soul from one state of
+existence into another in the same
+world, is one of the leading dogmas
+of Buddhism. Many passages of the
+present work, or rather the Buddhistic
+system as a whole, can never be
+understood unless this tenet be
+always borne in mind. It is by passing
+through countless existences that
+a being is slowly purified of his imperfections,
+and gradually advances
+in the way of merits and perfection.
+The sacred writings of Buddhists
+mention that our Phralaong had to
+range, during innumerable existences,
+the whole series of the animal kingdom,
+from the dove to the elephant,
+ere he could be born in the state of
+man, when, in this condition, he, as
+stated by himself, went often into
+hell to atone for certain trespassings.
+Pythagoras had likely borrowed, and
+received directly or indirectly from
+the East, this doctrine, which his
+school re-echoed throughout Greece
+and Italy. The end of metempsychosis
+is, according to Buddhists, the
+state of Neibban. On this point the
+author of Buddhism has been at variance
+with other religious schools,
+which in his own days held and professed
+the dogma of transmigration.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_43" id="Footnote_4_43"></a><a href="#FNanchor_4_43"><span class="label">[4]</span></a> The three first allegorical omens
+or signs which, according to the foretelling
+of the Pounhas, were to be
+seen and observed hereafter by Phralaong,
+are designed to mean and
+express the compound of all miseries
+attending human existence, from the
+moment man crosses the threshold
+of life to that of death. The view
+of these objects was intended to make
+him disgusted with a state necessarily
+accompanied with such an
+amount of wretchedness. He was
+soon induced by reflection to hold in
+contempt the things of this world,
+and consequently to seek with ardour
+some means of estranging himself
+from all visible and material objects.
+The fourth sign, that is to say, the
+view of a Rahan, or a contemner of
+this world, aspiring to perfect disengagement
+from the trammels of
+passion, and shaping his course towards
+Neibban, was the very pattern
+he had to imitate and follow for arriving
+to that state of perfection which
+he felt a strong, though as yet somewhat
+confused, desire of possessing.
+</p><p>
+The Nats or Dewatas are the ever-ready
+ministers for affording to Phralaong
+the assistance he requires to
+reach in safety the Buddhaship.
+They rejoice at the news of his
+approaching conception in the womb
+of Maia; they watch over the mother
+who is to give birth to so blessed a
+child; they receive the newly-born
+infant, and hand him over to men;
+they baffle, by their almost supernatural
+power, the obstacles which
+the worldly-minded Thoodaudana
+tries to throw in the way of his son's
+vocation; in a word, their angelical
+ministrations are always at hand to
+help and protect our Phralaong, and
+enable him to reach that state wherein
+he shall be fully qualified for
+announcing to men the law of deliverance.
+The belief in the agency of
+angels between heaven and earth, and
+their being the messengers of God for
+conveying, on solemn occasions, his
+mandates to men, is coeval, according
+to sacred records, with the appearance
+of man in this world. Innumerable
+are the instances of angelical
+ministrations mentioned in the holy
+writ. We look upon angels as mere
+spiritual substances, assuming a human
+form, when, by the command of
+God, they have to bring down to men
+some divine message. In the system
+of the Buddhists, Nats are described
+as having bodies indeed, but of such
+a pure nature, particularly those inhabiting
+the superior seats, that they
+are not only not subjected to the
+miseries inherent in our nature, but
+are moreover gifted with such superior
+attainments as almost to enjoy
+the perfections and qualifications inherent
+in the nature of spirits. On
+this occasion the Nats are endeavouring
+to make virtue triumph over vice;
+but, in the course of this legend, we
+will have several opportunities of
+remarking a counteraction worked up
+by evil or wicked Nats for upholding
+the reign of passion or of sin. In this
+system the two contending elements
+of good and evil have each its own
+advocates and supporters. A Hindu
+Milton might have found two thousand
+years ago a ready theme for
+writing, in Sanscrit or Pali, a poem
+similar to that more recently composed
+by the immortal English
+bard.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_44" id="Footnote_5_44"></a><a href="#FNanchor_5_44"><span class="label">[5]</span></a> From what has been already
+mentioned of the life of our Phralaong,
+we may see that many particulars
+regarding his birth and his
+childhood have been described with
+sufficient accuracy; but little or
+nothing is said of his adolescence, at
+least until the age of sixteen, when
+he gets united to the famous and
+youthful Yathaudara. In common
+with many other great men, almost
+all the years of the private life of
+this celebrated and extraordinary
+personage are wrapped up in a complete
+obscurity. We may conclude
+from his great proficiency in the
+knowledge of those sciences and
+attainments befitting his high situation,
+he was not remiss, since he was
+enabled to set at defiance the greatest
+masters of those days. In the midst
+of pleasures he knew how to devote
+the best part of his time to study,
+unless we suppose that science was
+infused into his mind by no exertion
+of his own. The Burmese have a
+regular mania for dividing with a
+mathematical precision what at first
+appears to admit of no such division.
+Virtues, vices, sciences, arts, &amp;c., all,
+in a word, are subjected to a rigorous
+division, which, if arbitrary in itself,
+has the great advantage of conferring
+a substantial help to the memory.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_46" id="Footnote_6_46"></a><a href="#FNanchor_6_46"><span class="label">[6]</span></a> The triumphant return of Phralaong
+from his garden to the city,
+when he is attired with the richest
+dress, is commemorated by Buddhists,
+at least in Burmah, on the day a
+young boy is preparing to enter into a
+monastery of recluses for the purpose
+of putting on the yellow robe, and
+preparing himself to become afterwards
+a member of the order, if he feel
+an inclination to enlist in its ranks.
+Phralaong was bidding a last farewell
+to the world, its pomps and vanities.
+So the youthful candidate is doing
+who is led processionally through the
+streets, riding a richly-caparisoned
+horse, or sitting on an elegant palanquin,
+carried on the shoulders of men.
+A description of this ceremony will
+be found in the notice on the Buddhistic
+monks or Talapoins.
+</p><p>
+I am obliged to confess that I have
+found it somewhat difficult to discover
+any connection between the
+expressions made use of by Keissa
+Gautami and the inference drawn
+therefrom by Phralaong. The explanation
+of the difficulty may be, however,
+stated as follows:&mdash;Gautami
+bestows the epithet happy or blessed
+upon the father and mother as well
+as on the wife of Prince Theiddat,
+because she remarked and observed
+in him those qualities and accomplishments
+befitting a worthy son and
+a good husband. The words blessed
+and happy struck the mind of the
+future Buddha, attracted his attention,
+and drew forth his exertions to
+find out their true import. He asks
+himself, In what consists true and
+real happiness? Where is it to be
+found? By what means can such an
+invaluable treasure be procured? Can
+it be conferred upon man by the
+possession of some exterior object?
+Can his parents or wife be really
+happy by the mere accidental ties
+that connect them with his person?
+No, answers our young philosopher
+to himself: Happiness can be procured
+but by waging war against
+passions, and carrying it on until
+their total destruction. Then the
+victorious soul, sitting calmly on the
+ruins of her deadly opponents, enjoys
+in the undisturbed contemplation of
+truth an indescribable happiness. In
+this we clearly perceive the unmistakable
+bearing of Buddhistic morals.
+It is as it were the embryo of the
+whole system.
+</p><p>
+King Thoodaudana, influenced by
+worldly considerations, eagerly wished
+his son to become a great monarch
+instead of a poor and humble recluse,
+even a Buddha. This alone suggests
+the idea that in those days the <i>r&ocirc;le</i>
+of a Buddha was not held in so great
+an esteem and veneration as it was
+afterwards. Had it been otherwise,
+the most ambitious father might have
+remained well satisfied with the certainty
+of seeing his own son becoming
+a personage before whom the proudest
+monarch would one day lower to the
+dust their crowned heads.
+</p><p>
+At that time a Buddha, or the
+personage honoured with that title,
+was looked upon as a mere sage, distinguished
+among his fellow-men by
+his great wisdom and eminent proficiency
+in the study of philosophy.
+It is highly probable that this name
+had been bestowed upon a great many
+illustrious individuals who lived before
+the days of Gaudama. Hence
+the fabricated genealogy of twenty-eight
+former Buddhas, supposed to
+have lived myriads of years and
+worlds previously, including the
+three that have preceded him during
+the continuance of this system of
+nature. Here a superstitious and
+ill-judged enthusiasm has raised up
+heaps of extravagancies, setting up
+a ridiculous theory, designed to connect
+the <i>r&ocirc;le</i> of the present Buddha
+with those of a fabulous antiquity,
+and give additional lustre to it.
+There is no doubt that the glowing
+halo of sacredness and glory, encircling
+now the name of Buddha, has
+never adorned that of any former one.
+It has been created by the extraordinary
+progress his doctrines made
+at first in the Indian Peninsula, and
+next throughout eastern Asia, and
+kept up by the fervent admiration of
+his enthusiastic followers.
+</p><p>
+The means resorted to by Thoodaudana
+to retain his son in the world
+of passions, and thereby thwart his
+vocation, could not, we hardly need
+mention, be approved of by any
+moralist of even the greatest elasticity
+of conscience and principles;
+but they were eminently fitted to try
+the soundness of Phralaong's calling,
+and the strong and tenacious dispositions
+of his energetic mind. They
+set out in vivid colours the firmness
+of purpose and irresistible determination
+of his soul in following up his
+vocation to a holier mode of life; and
+what is yet more wonderful, the very
+objects that were designed to enslave
+him became the instruments which
+helped him in gaining and ascertaining
+his liberty. Magnificent, indeed,
+is the spectacle offered by a young
+prince remaining unmoved in the
+midst of the most captivating, soul-stirring,
+and heart-melting attractions;
+sitting coolly on his couch,
+and looking with indifference, nay,
+with disgust, on the crowd of sleeping
+beauties.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span></p>
+<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.</h2>
+
+<div class="blockquot"><p><i><b>Phralaong leaves his palace, the royal city, and retires into solitude, amidst
+the plaudits of the Nats&mdash;He cuts his fine hair with a stroke of his
+sword, and puts on the habit of Rahan&mdash;He begs his food at Radzagio&mdash;His
+interview with the ruler of that place&mdash;His studies under two
+Rathees&mdash;His fast and penances in the solitude of Oorouwela during
+six years.</b></i></p></div>
+
+
+<p>Phralaong had scarcely begun to recline on his couch,
+when a crowd of young damsels, whose beauty equalled
+that of the daughters of Nats, executed all sorts of dances
+to the sound of the most ravishing symphony, and displayed
+in all their movements the graceful forms of their
+elegant and well-shaped persons, in order to make some
+impression upon his heart. But all was in vain; they
+were foiled in their repeated attempts. Phralaong fell
+into a deep sleep. The damsels, in their disappointment,
+ceased their dances, laid aside their musical instruments,
+and, soon following the example of Phralaong,
+quietly yielded to the soporific influence caused by their
+useless and harassing exertions. The lamps, lighted with
+fragrant oil, continued to pour a flood of bright light
+throughout the apartments. Phralaong awoke a little
+before midnight, and sat in a cross-legged position on his
+couch. Looking all around him, he saw the varied attitudes
+and uninviting appearance of the sleeping damsels.
+Some were snoring, others gnashing their teeth, others had
+their mouths wide open; some tossed heavily from the
+right to the left side, others stretched one arm upwards
+and the other downwards; some, seized as it were with a
+frantic pang, suddenly coiled up their legs for a while, and
+<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span>
+with the same violent motion again pushed them down.
+This unexpected exhibition made a strong impression on
+Phralaong; his heart was set, if possible, freer from the
+ties of concupiscence, or rather he was confirmed in his
+contempt for all worldly pleasures. It appeared to him
+that his magnificent apartments were filled with the most
+loathsome and putrid carcasses. The seats of passions,
+those of Rupa and those of Arupa, that is to say, the whole
+world, seemed, to his eyes, like a house that is a prey to the
+devouring flames. "All that," said he to himself, "is most
+disgusting and despicable." At the same time his ardent
+desires for the profession of Rahan were increasing with
+an uncontrollable energy. "On this day, at this very
+moment," said he with an unshaken firmness, "I will
+retire into a solitary place." He rose instantly and went
+to the arched door of his apartment. "Who is here
+watching?" said he to the first person he met. "Your
+servant," replied instantly the vigilant nobleman Tsanda.
+"Rise up quickly," replied the prince; "now I am ready
+to retire from the world and resort to some lonely place.
+Go to the stable and prepare the fastest of my horses."
+Tsanda bowed respectfully to his master, and executed his
+orders with the utmost celerity. The horse Kantika, knowing
+the intentions of the prince, felt an inexpressible joy
+at being selected for such a good errand, and he testified
+his joy by loud neighs; but, by the power of the Nats, the
+sound of his voice was silenced, so that none heard it.</p>
+
+<p>While Tsanda, in compliance with the orders he had
+received, was making the necessary preparations, Phralaong
+desired to see his newly born son Raoula. He
+opened gently the door of the room where the princess
+was sleeping, having one of her hands placed over the
+head of the infant. Phralaong, stopping at the threshold,
+said to himself:&mdash;"If I go farther to contemplate the child,
+I will have to remove the hand of the mother; she may
+be awakened by this movement, and then she will prove
+a great obstacle to my departure. I will see the child
+<span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span>
+after I have become a Buddha." He then instantly shut
+the door and left the palace. His charger was waiting for
+him. "To your swiftness," said Phralaong to Kantika,
+"do I trust for executing my great design. I must become
+a Buddha, and labour for the deliverance of men and Nats
+from the miseries of existence, and lead them safely to
+the peaceful shores of Neibban." In a moment he was on
+the back of his favourite horse. Kantika was a magnificent
+animal; his body measured eighteen cubits in length,
+with which his height and circumference were in perfect
+proportion. The hair was of a beautiful white, resembling
+a newly cleaned shell; his swiftness was unrivalled, and
+his neighings could be heard at a very great distance;
+but on this occasion the Nats interfered, no sound of his
+voice was heard, and the noise of his steps was completely
+silenced. Having reached the gate of the city, Phralaong
+stopped for a while, uncertain as regarded the course he
+was to follow. To open the gate, which a thousand men
+could with difficulty cause to turn upon its hinges, was
+deemed an impossibility. Whilst he was deliberating
+with his faithful attendant Tsanda, the huge gate was
+silently opened by the Nats, and a free passage given to him
+through it. It was in the year 97 when he left Kapilawot.</p>
+
+<p>Phralaong had scarcely crossed the threshold of the
+gate when the tempter endeavoured to thwart his pious
+design. Manh<a name="FNanchor_1_47" id="FNanchor_1_47"></a><a href="#Footnote_1_47" class="fnanchor">[1]</a> Nat resolved to prevent him from retiring
+<span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span>
+into solitude and becoming a Buddha. Standing in
+the air, he cried aloud, "Prince Theiddat, do not attempt
+to lead the life of a recluse; seven days hence you will
+become a Tsekiawaday; your sway shall extend over the
+four great islands; return forthwith to your palace."
+"Who are you?" replied Phralaong. "I am Manh Nat,"
+cried the voice. "I know," said Phralaong, "that I can
+become a Tsekiawaday, but I feel not the least inclination
+for earthly dignities; my aim is to arrive at the nature of
+Buddha." The tempter, urged onward by his three wicked
+propensities, concupiscence, ignorance, and anger, did not
+part for a moment from Phralaong; but as the shadow
+always accompanies the body, he too, from that day, always
+followed Phralaong, striving to throw every obstacle in
+his way towards the dignity of Buddha. Trampling down
+every human and worldly consideration, and despising a
+power full of vanity and illusion, Phralaong left the city
+of Kapilawot, at the full moon of July under the constellation
+Oottarathan. A little while after, he felt a strong
+desire to turn round his head and cast a last glance at the
+magnificent city he was leaving behind him; but he soon
+overcame that inordinate desire and denied himself this
+gratification. It is said that on the very instant he was
+combating the rising sense of curiosity the mighty earth
+turned with great velocity, like a potter's wheel, so that
+the very object he denied himself the satisfaction of
+contemplating came of itself under his eyes. Phralaong
+hesitated a while as to the direction he was to follow, but
+he resolved instantly to push on straight before him.</p>
+
+<p>His progress through the country resembled a splendid
+<span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span>
+triumphal ovation. Sixty thousand Nats marched in front
+of him, an equal number followed him, and as many surrounded
+him on his right and on his left. All of them
+carried lighted torches, pouring a flood of light in every
+direction; others again spread perfumes and flowers
+brought from their own seats. All joined in chorus, singing
+the praises of Phralaong. The sound of their united
+voices resembled loud peals of continued thunder, and the
+resounding of the mighty waves at the foot of the Mount
+Oogando. Flowers, shedding the most fragrant odour, were
+seen gracefully undulating in the air, like an immense
+canopy, extending to the farthest limits of the horizon.
+During that night, Phralaong, attended with that brilliant
+retinue, travelled a distance of thirty youdzanas, and
+arrived on the banks of the river Anauma. Turning his
+face towards Tsanda, he asked what was the river's name.
+"Anauma is its name," replied his faithful attendant. "I
+will not," said Phralaong to himself, "show myself unworthy
+of the high dignity I aspire to." Spurring his
+horse, the fierce animal leaped at once to the opposite
+bank. Phralaong alighted on the ground, which was
+covered with a fine sand resembling pearls, when the rays
+of the sun fell upon it in the morning. On that spot he
+divested himself of his dress, and calling Tsanda to him,
+he directed him to take charge of his ornaments, and carry
+them back with the horse Kantika to his palace. For
+himself, he had made up his mind to become a Rahan.
+"Your servant too," replied Tsanda, "will become also a
+recluse in your company." "No," said the prince, "the
+profession of Rahan does not at present befit you." He
+reiterated this prohibition three times. When he was
+handing over to Tsanda his costly ornaments, he said to
+himself, "These long hairs that cover my head, and my
+beard too, are superfluities unbecoming the profession of
+Rahan." Whereupon with one hand unsheathing his sword,
+and with the other seizing his comely hairs, he cut them
+with a single stroke. What remained of his hairs on the
+<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span>
+head measured about one inch and a half in length. In
+like manner he disposed of his beard. From that time he
+never needed shaving; the hairs of his beard and those of
+the head never grew longer during the remainder of his
+life.<a name="FNanchor_2_48" id="FNanchor_2_48"></a><a href="#Footnote_2_48" class="fnanchor">[2]</a>
+Holding his hairs and turban together, he cried
+aloud, "If I am destined to become a Buddha, let these
+hairs and turban remain suspended in the air; if not, let
+them drop down on the ground." Throwing up both to
+the height of one youdzana, they remained suspended in
+the air, until a Nat came with a rich basket, put them
+therein, and carried them to the seat of Tawadeintha. He
+there erected the Dzedi Dzoulamani, wherein they were
+religiously deposited. Casting his regards on his own
+person, Phralaong saw that his rich and shining robe did
+not answer his purpose, nor appear befitting the poor and
+humble profession he was about to embrace. While his
+attention was taken up with this consideration, a great
+Brahma, named Gatigara, who in the days of the Buddha
+Kathaba had been an intimate friend of our Phralaong,
+and who, during the period that elapsed between the
+manifestation of that Buddha to the present time, had not
+grown old, discovered at once the perplexity of his friend's
+mind. "Prince Theiddat," said he, "is preparing to become
+a Rahan, but he is not supplied with the dress and
+other implements essentially required for his future calling.
+I will provide him now with the thinbaing, the
+kowot, the dugout, the patta, the leathern girdle, the
+hatchet, the needle, and filter.<a name="FNanchor_3_49" id="FNanchor_3_49"></a><a href="#Footnote_3_49" class="fnanchor">[3]</a> He took with him all
+<span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span>
+these articles, and in an instant arrived in the presence of
+Phralaong, to whom he presented them. Though unacquainted
+with the details of that dress, and untrained in
+the use of those new implements, the prince, like a man
+who had been a recluse during several existences, put on
+with a graceful gravity his new dress. He adjusted the
+thinbaing round his waist, covered his body with the
+kowot, threw the dugout over his shoulders, and suspended
+to his neck the bag containing the earthen patta.
+Assuming the grave, meek, and dignified countenance of a
+Rahan, he called Tsanda and bade him go back to his
+father and relate to him all that he had seen. Tsanda,
+complying with his master's request, prostrated himself
+three times before him; then, rising up, he wheeled to the
+right and departed. The spirited horse, hearing the last
+words of Phralaong, could no more control his grief.<a name="FNanchor_4_50" id="FNanchor_4_50"></a><a href="#Footnote_4_50" class="fnanchor">[4]</a></p>
+
+<p><span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span>"Alas!"
+said he, "I will see no more my master in this
+world." His sorrow grew so great that his heart split
+into two parts, and he died on the spot.</p>
+
+<p>After his death, he became a Nat in the seat of Tawadeintha.
+The affliction of Tsanda at parting with his good
+master was increased by the death of Kantika. The tears that
+streamed down his cheeks resembled drops of liquid silver.</p>
+
+<p>Phralaong, having thus begun the life of a recluse,
+spent seven days alone in a forest of mango trees, enjoying
+in that retirement the peace and happiness of soul
+which solitude alone can confer. The place, in the neighbourhood
+of which he began his religious life, is called
+Anupyia, in the country belonging to the Malla princes.
+He then started for the country of Radzagio, travelling
+on foot a distance of thirty youdzanas. Arrived near
+the gate of the royal city, Phralaong stopped for a
+while, saying within himself, "Peimpathara, the king
+of this country, will no doubt hear of my arrival in this
+place. Knowing that the son of King Thoodaudana is
+actually in his own royal city, he will insist upon my
+accepting all sorts of presents. But now, in my capacity
+of Rahan, I must decline accepting them, and by the rules
+of my profession I am bound to go and beg along the
+streets, from house to house, the food necessary for my
+support." He instantly resumed his journey, entered the
+city through the eastern gate, the patta hanging on his
+side, and followed the first row of houses, receiving the
+alms which pious hands offered him. At the moment of
+his arrival the whole city was shaken by a mighty commotion,
+like that which is felt in the seat of Thoora when
+the Nat Athoorein makes his apparition in it. The
+inhabitants, terrified at such an ominous sign, ran in all
+haste to the palace. Admitted into the presence of the
+<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span>
+monarch, they told him that they knew not what sort of
+being had just arrived in the city, walking through the
+streets and begging alms. They could not ascertain whether
+he was a Nat, a man, or a Galong. The king, looking
+from his apartments over the city, saw Phralaong, whose
+meek deportment removed all anxiety from his mind.
+He, however, directed a few of his noblemen to go and
+watch attentively all the movements of the stranger.
+"If he be," said he, "a Bilou, he will soon leave the
+city and vanish away; if a Nat, he will raise himself in
+the air; if a Naga, he will plunge to the bottom of the
+earth." Phralaong, having obtained the quantity of rice,
+vegetables, &amp;c., he thought sufficient for his meal, left the
+city through the same gate by which he had entered it, sat
+down at the foot of a small hill, his face turned towards
+the east, and tried to make his meal with the things he had
+received. He could not swallow the first mouthful, which
+he threw out of his mouth in utter disgust. Accustomed
+to live sumptuously and feed on the most delicate things,
+his eyes could not bear even the sight of that loathsome
+mixture of the coarsest articles of food collected at the
+bottom of his patta. He soon, however, recovered from
+that shock; and gathered fresh strength to subdue the
+opposition of nature, overcome its repugnance, and conquer
+its resistance. Reproaching himself for such an unbecoming
+weakness:&mdash;"Was I not aware," said he, with a feeling
+of indignation against himself, "that when I took up the
+dress of a mendicant such would be my food? The moment
+is come to trample upon nature's appetites." Whereupon
+he took up his patta, ate cheerfully his meal, and never
+afterwards did he ever feel any repugnance at what things
+soever he had to eat.</p>
+
+<p>The king's messengers, having closely watched and attentively
+observed all that had happened, returned to their
+master, to whom they related all the particulars that they
+had witnessed. "Let my carriage be ready," said the king,
+"and you, follow me to the place where this stranger is
+<span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span>
+resting." He soon perceived Phralaong at a distance, sitting
+quietly after his refection. Peimpathara alighted from
+his conveyance, respectfully drew near to Phralaong, and,
+having occupied a seat in a becoming place, was overwhelmed
+with contentment and inexpressible joy to such
+an extent, indeed, that he could scarcely find words to give
+utterance to his feelings. Having at last recovered from
+the first impression, he addressed Phralaong in the following
+manner:&mdash;"Venerable Rahan, you seem to be young
+still, and in the prime of your life; in your person you are
+gifted with the most attractive and noble qualities, indicating
+surely your illustrious and royal extraction. I have
+under my control and in my possession a countless crowd
+of officers, elephants, horses and chariots, affording every
+desirable convenience for pleasure and amusement of every
+description. Please to accept of a numerous retinue of
+attendants, with whom you may enjoy yourself whilst
+remaining within my dominions. May I be allowed to ask
+what country you belong to, who you are, and from what
+illustrious lineage and descent you are come?" Phralaong
+said to himself:&mdash;"It is evident that the king is unacquainted
+with both my name and origin; I will, however,
+satisfy him on the subject of his inquiry." Pointing
+out with his hand in the direction of the place he had come
+from, he said:&mdash;"I arrive from the country which has been
+governed by a long succession of the descendants of Prince
+Kothala. I have, indeed, been born from royal progenitors,
+but I have abandoned all the prerogatives attached to my
+position, and embraced the profession of Rahan. From
+my heart I have rooted up concupiscence, covetousness, and
+all affections to the things of this world." To this the king
+replied:&mdash;"I have heard that Prince Theiddat, son of King
+Thoodaudana, had seen four great signs, portending his
+future destiny for the profession of Rahan, which would be
+but a step to lead him to the exalted dignity of a Buddha.
+The first part of the prediction has been already fulfilled.
+When the second shall have received its accomplishment,
+<span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span>
+I beg you will show your benevolence to me and my
+people. I hope my kingdom will be the first country
+you will direct your steps to, after having acquired
+the supreme science." To this Phralaong graciously
+assented.</p>
+
+<p>Phralaong, having left the king, resumed his journey,
+and fell in with a Rathee,<a name="FNanchor_5_51" id="FNanchor_5_51"></a><a href="#Footnote_5_51" class="fnanchor">[5]</a> or hermit, named Alara, and
+<span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span>
+inquired about the several Dzans. Alara satisfied him
+on four kinds of Dzans, but as regards the fifth, he was
+obliged to refer him to another Rathee, named Oudaka,
+who gave him the necessary explanations. Having nothing
+more to learn from these masters, Phralaong said to
+himself, "The knowledge I have thus acquired is not
+sufficient to enable me to obtain the dignity of Buddha."
+Whereupon he resolved to devote himself to the Kamatan<a name="FNanchor_6_52" id="FNanchor_6_52"></a><a href="#Footnote_6_52" class="fnanchor">[6]</a>
+or meditation on the instability and nothingness of
+<span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span>
+all that exists. To effectuate thoroughly his purpose, he
+repaired to the solitude of Oorouwela, where he devoted all
+his time to the deepest meditation. On a certain day it
+happened that five Rahans, on their way to a certain place
+to get their food, arrived at the spot where Phralaong lived
+and had already entered on the course of his penitential
+deeds. They soon became impressed with the idea that
+our hermit was to become a Buddha. They resolved to stay
+with him and render him all the needful services, such as
+sweeping the place, cooking rice, &amp;c.</p>
+
+<p><span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span>The
+time for the six years of meditation was nearly over,
+when Phralaong undertook a great fast,<a name="FNanchor_7_53" id="FNanchor_7_53"></a><a href="#Footnote_7_53" class="fnanchor">[7]</a> which was carried
+to such a degree of abstemiousness that he scarcely
+allowed to himself the use of a grain of rice or sesame a
+day, and finally denied himself even that feeble pittance.
+But the Nats, who observed his excessive mortification,
+inserted Nat food through the pores of his skin. Whilst
+Phralaong was thus undergoing such a severe fasting, his
+face, which was of a beautiful gold colour, became black;
+the thirty-two marks indicative of his future dignity disappeared.
+On a certain day, when he was walking in a
+much enfeebled state, on a sudden he felt an extreme
+weakness, similar to that caused by a dire starvation.
+Unable to stand up any longer, he fainted and fell on the
+ground. Among the Nats that were present, some said,
+"The Rahan Gaudama is dead indeed;" some others replied,
+"He is not dead, but has fainted from want of food."
+Those who believed he was dead hastened to his father's
+palace to convey to him the sad message of his son's death.
+Thoodaudana inquired if his son died previous to his becoming
+a Buddha. Having been answered in the affirmative,
+he refused to give credit to the words of the Nats. The
+reason of his doubting the accuracy of the report was, that
+<span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span>
+he had witnessed the great wonders prognosticating his
+son's future dignity that had taken place, first when Phralaong,
+then an infant, was placed in the presence of a
+famous Rathee, and secondly, when he slept under the
+shade of the tree Tsampoo-thabia. The fainting being
+over, and Phralaong having recovered his senses, the same
+Nats went in all haste to Thoodaudana, to inform him of
+his son's happy recovery. "I knew well," said the king,
+"that my son could not die ere he had become a Buddha."
+The fame of Phralaong's having spent six years in solitude,
+addicted to meditation and mortification, spread
+abroad like the sound of a great bell,<a name="FNanchor_8_54" id="FNanchor_8_54"></a><a href="#Footnote_8_54" class="fnanchor">[8]</a> hung in the canopy
+of the skies.</p>
+
+<p><span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span>Phralaong
+soon remarked that fasting and mortification
+were not works of sufficient value for obtaining the dignity
+of Buddha; he took up his patta and went to the neighbouring
+village to get his food. Having eaten it, he grew
+stronger; his beautiful face shone again like gold, and the
+thirty-two signs reappeared.<a name="FNanchor_9_55" id="FNanchor_9_55"></a><a href="#Footnote_9_55" class="fnanchor">[9]</a> The five Rahans that had
+lived with him said to each other&mdash;"It is in vain that the
+Rahan Gaudama has, during six years of mortification and
+<span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span>
+sufferings, sought the dignity of Buddha; he is now compelled
+to go out in search of food; assuredly, if he be
+obliged to live on such food, when shall he ever become a
+Buddha? He goes out in quest of food; verily, he aims
+at enriching himself. As the man that wants drops of
+dew or water to refresh and wash his forehead, has to
+look for them, so we have to go somewhere else to learn
+the way to, and the merit of, Dzan, which we have not
+been able to obtain from him." Whereupon they left
+Phralaong, took up their pattas and tsiwarans, went to
+a distance of eighteen youdzanas, and withdrew into the
+forest of Migadawon, near Baranathee.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_47" id="Footnote_1_47"></a><a href="#FNanchor_1_47"><span class="label">[1]</span></a> Phralaong having overcome with
+uncommon fortitude the numberless
+obstacles which he had encountered
+on the part of men, will have now to
+meet another foe, perhaps more formidable,
+a wicked Nat, or demon.
+His name, according to its orthography,
+is Mar or Mara, but the
+Burmese call him Manh, which means
+pride. Manh is, therefore, the evil
+spirit of pride, or rather personified
+pride, and the enemy of mankind,
+ever ready to oppose the benevolent
+designs and generous efforts of
+Buddha in carrying on his great
+undertaking, conceived to benefit
+humanity, by teaching men the way
+that leads to deliverance from all
+miseries. The first plan concocted
+by Manh for stopping, at the very
+outset, the progress of Phralaong,
+was to flatter his ambition by promising
+him <i>all the kingdoms of this
+world and their glory</i>. From that
+day the tempter never lost sight of
+the benevolent Buddha, but followed
+him everywhere, endeavouring to
+prevent the immense success that
+was to attend his future mission.
+The evil propensities which constitute,
+as it were, the very essence of
+Manh's nature, are concupiscence,
+envy, and an irresistible proneness to
+do harm. The devil indeed could
+hardly be made up of worse materials.
+</p><p>
+It is really interesting through the
+course of this Legend to read of
+the uninterrupted efforts made by
+the personification of evil to thwart
+Buddha in all his benevolent designs.
+The antagonism begins now, but it
+will be maintained with an obstinate
+and prolonged activity during the
+whole life of Buddha.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_48" id="Footnote_2_48"></a><a href="#FNanchor_2_48"><span class="label">[2]</span></a> This circumstance explains one
+peculiarity observable in all the statues
+representing Buddha. The head
+is invariably covered with sharp
+points, resembling those thorns with
+which the thick envelope of the
+durian fruit is armed. Often I had
+inquired as to the motive that induced
+native sculptors to leave on
+the head of all statues that sort of
+inverted nails, without ever being
+able to obtain any satisfactory answer.
+It was only after having read this
+passage of the life of Buddha that
+I was enabled to account for this
+apparently singular custom, which is
+designed to remind all Buddhists of
+the ever-continued wonder whereby
+the hairs which remained on Buddha's
+head never grew longer from the day
+he cut them with his sword.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_49" id="Footnote_3_49"></a><a href="#FNanchor_3_49"><span class="label">[3]</span></a> Every talapoin or recluse must
+be provided with one needle, wherewith
+he is to sew his dress, one
+hatchet to cut the wood he may be
+in need of, either for erecting a
+shelter for himself or for other purposes,
+and one filter to strain the
+water he intends to drink, that it
+might be cleared from all impurities,
+but chiefly of insects or any living
+body that might be in it, which
+would expose the drinker thereof to
+the enormous sin of causing the death
+of some animal.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_50" id="Footnote_4_50"></a><a href="#FNanchor_4_50"><span class="label">[4]</span></a> The various accounts that are
+given of the horse Kantika, and the
+grief he feels at parting with his
+master, grief which reaches so far as
+to cause his death, may appear somewhat
+extraordinary, puerile, and
+ridiculous to every one except to
+Buddhists. One great principle of
+that religious system is that man
+does not differ from animals in
+nature, but only in relative perfection.
+In animals there are souls as
+well as in men, but these souls, on
+account of the paucity of their merits
+and the multiplicity of their demerits,
+are yet in a very imperfect state.
+When the law of demerits grows
+weak, and that of merits gathers
+strength, the soul, though continuing
+to inhabit the body of animals, has
+the knowledge of good and evil, and
+can attain to a certain degree of perfection.
+Buddhistic writings supply
+many instances of this belief.
+Whilst Buddha was in the desert,
+an elephant ministered to all his
+wants. As a reward for such a series
+of services, Buddha preached to him
+the law, and led him at once to the
+deliverance, that is to say, to the
+state of Neibban. When one animal
+has progressed so far in the way of
+merits as to be able to discern between
+good and bad, it is said that he is
+ripe, or fit to become man. The
+horse Kantika seems to have reached
+that state of full ripeness, since, after
+his death, he passed to the state of
+Nat. This peculiar tenet of Buddhistic
+faith accounts for the first of the
+five great commands, which extends
+the formal injunction of "thou shalt
+not kill" to animals. When a candidate
+is admitted, according to the
+prescriptions contained in the sacred
+Kambawa, into the order of Rahans,
+he is expressly and solemnly commanded
+to refrain from committing
+four sins, which would deprive him
+<i>de facto</i> of the dignity he has been
+elevated to. The taking away willingly
+of the life of anything animated,
+is one of these four trespassings.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_51" id="Footnote_5_51"></a><a href="#FNanchor_5_51"><span class="label">[5]</span></a> The fact of Buddha placing himself
+under the tuition of two masters
+or teachers, leading an ascetic life, to
+learn from them notions of the most
+abstruse nature, establishes, beyond
+all doubt, the high antiquity of the
+existence in India of a large number
+of individuals, who, living in some
+retired spot, far from the tumult of
+society, endeavoured, by constant application,
+to dive into the deepest recesses
+of morals and metaphysics.
+The fame of the learning of many
+among them attracted to their solitude
+crowds of disciples, anxious to
+study under such eminent masters.
+Hence we see some of these Rathees
+at the head of four or five hundred
+disciples. There is no doubt that the
+most distinguished Rathees became
+the founders of many of those philosophico-religious
+schools for which
+India was renowned from the remotest
+antiquity. Like many others
+who thirsted for knowledge, Phralaong
+resorted to the schools of the
+Rathees, as to the then most celebrated
+seats of learning.
+</p><p>
+From this fact we may be allowed
+to draw another inference, which may
+be considered as a consequence of
+what has been stated in a foregoing
+note, regarding the superior antiquity
+of Brahminism over Buddhism. Phralaong
+was brought up in the bosom
+of a society regulated and governed
+by Brahminical institutions. He must
+have been imbued from the earliest
+days of his elementary education with
+the notions generally taught, viz.:
+the Brahminical ones. When he
+grew up and began to think for himself,
+he was displeased with certain
+doctrines which did not tally with his
+own ideas. Following the example
+of many that had preceded him in
+the way of innovation, he boldly
+shaped his course in a new direction,
+and soon arrived at a final issue on
+many points, both with his teachers
+and some of the doctrines generally
+received in the society in which he
+had been brought up. We may,
+therefore, safely conclude that the
+doctrines supposed to have been
+preached by the latest Buddha are
+but an off-shoot of Brahminism. This
+may serve to account for the great
+resemblance subsisting between many
+doctrines of both creeds. The cardinal
+points on which these two systems
+essentially differ are the beginning
+and the end of living beings.
+Between these two extremes there is
+a multitude of points on which both
+systems so perfectly agree that they
+appear blended together.
+</p><p>
+The Rathees seem, according to
+the institutes of Menoo, to have been
+first in observing two practices,
+much enforced by the Wini in subsequent
+times. They were supported
+by the alms bestowed on them by
+their disciples and the admirers of
+their singular mode of life. They
+were courted and esteemed by the
+world, in proportion to the contempt
+they appeared to hold it in. Denying
+to themselves the pleasures which
+were opposed to their austere life,
+they observed, as long as they remained
+Rathees, the rules of the
+strictest celibacy.
+</p><p>
+Phralaong, preparing himself for
+his future high calling, began to study
+the science of <i>Dzan</i> under distinguished
+masters. What is meant by Dzan?
+This Pali word means thought, reflection,
+meditation. It is often designed
+by the Burmese to mean a peculiar
+state of the soul that has already
+made great progress in the way of
+perfection. Phralaong intended, by
+placing himself under the direction
+of those eminent teachers, to learn
+the great art of training his mind for
+the obtaining, by constant and well-directed
+meditations, of high mental
+attainments. In the book of Buddhistic
+metaphysics, I have found the
+science of Dzan divided into five
+parts, or rather five steps, which the
+mind has to ascend successively ere
+it can enjoy a state of perfect quiescence,
+the highest point a perfected
+being can arrive at before reaching
+the state of Neibban. In the first
+step the soul searches after what
+is good and perfect, and having discovered
+it, turns its attention and
+the energy of its faculties towards it.
+In the second, the soul begins to contemplate
+steadily what it has first
+discovered, and rivets upon it its attention.
+In the third stage, the soul
+fondly relishes, and is, as it were,
+entirely taken with it. In the fourth,
+the soul calmly enjoys and quietly
+feasts on the pure truths it has loved
+in the former state. In the fifth,
+the soul, perfectly satiated with the
+knowledge of truth, remains in a
+state of complete quietude, perfect
+fixity, unmoved stability, which nothing
+can any longer alter or disturb.
+The Burmese and all Buddhists, always
+fond of what is wonderful, attribute
+supernatural perfections to those
+who have so far advanced in mental
+attainments. Their bodies become,
+as it were, half-spiritualised, so that
+they can, according to their wishes,
+carry themselves through the air from
+one place to another, without the
+least hindrance or difficulty.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_52" id="Footnote_6_52"></a><a href="#FNanchor_6_52"><span class="label">[6]</span></a> Kamatan means the fixing of the
+attention on one object, so as to investigate
+thoroughly all its constituent
+parts, its principle and origin, its
+existence and its final destruction.
+It is that part of metaphysics which
+treats of the beginning, nature, and
+end of beings. To become proficient
+in that science, a man must be gifted
+with a most extensive knowledge and
+an analysing mind of no common cast.
+The process of Kamatan is as follows.
+Let it be supposed that man intends
+to contemplate one of the four elements,
+fire, for instance; he abstracts
+himself from every object which is
+not fire, and devotes all his attention
+to the contemplation of that object
+alone; he examines the nature of fire,
+and finding it a compound of several
+distinct parts, he investigates the
+cause or causes that keep those parts
+together, and soon discovers that they
+are but accidental ones, the action
+whereof may be impeded or destroyed
+by the occurrence of any sudden accident.
+He concludes that fire has
+but a fictitious ephemeral existence.
+The same method is followed in examining
+the other elements, and
+gradually all other things he may
+come in contact with, and his final
+conclusion is, that all things placed
+without him are destitute of real existence,
+being mere illusions, divested
+of all reality. He infers, again, that
+all things are subjected to the law of
+incessant change, without fixity or
+stability. The wise man, therefore,
+can feel no attachment to objects
+which, in his own opinion, are but
+illusions and deception: his mind can
+nowhere find rest in the midst of illusions
+always succeeding to each other.
+Having surveyed all that is distinct
+of self, he applies himself to the
+work of investigating the origin and
+nature of his body. After a lengthened
+examination, he arrives, as a
+matter of course, at the same conclusion.
+His body is a mere illusion
+without reality, subjected to changes
+and destruction. He feels that it is
+as yet distinct from self. He despises
+his body, as he does everything else,
+and has no concern for it. He longs
+for the state of Neibban, as the only
+one worthy of the wise man's earnest
+desire. By such a preliminary step,
+the student, having estranged himself
+from this world of illusions, advances
+towards the study of the excellent
+works which will pave the way to
+Neibban. The Burmese reckon forty
+Kamatans. They are often repeated
+over by devotees, whose weak intellect
+is utterly incapable of understanding
+the meaning they are designed
+to convey to the mind.
+</p><p>
+Notwithstanding his singular aptitude
+in acquiring knowledge, Phralaong
+devoted six whole years, in the
+solitude of Oorouwela, busily engaged
+in mastering the profound science he
+aimed at acquiring. It was during
+that time that he received the visits
+of five Rahans, whose chief was
+named Koondanha. They were very
+probably, like so many of their profession,
+travelling about in search of
+knowledge. They placed themselves
+under the direction of Phralaong,
+and in exchange for the lessons they
+received from him, they served him
+as humble and grateful disciples are
+wont to attend on a highly esteemed
+teacher. In this, as well as many
+other circumstances, we see that,
+previous to Gaudama's preachings,
+there already existed in India an
+order of devotees or enthusiasts, who
+lived secluded from the world, devoted
+to the study of religious doctrines
+and the practice of virtues of
+the highest order. The order of
+Buddhistic monks or talapoins, which
+was subsequently established by the
+author of Buddhism, is but a modification
+of what actually subsisted in
+full vigour in his own country and in
+his own time.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_53" id="Footnote_7_53"></a><a href="#FNanchor_7_53"><span class="label">[7]</span></a> In a Buddhistic point of view
+the only reason that may be assigned
+for the extraordinary fast of Phralaong
+is the satisfaction of showing to
+the world the display of wonderful
+action. Fasting and other works of
+mortification have always been much
+practised by the Indian philosophers
+of past ages, who thereby attracted
+the notice, respect, admiration, and
+veneration of the world. Such rigorous
+exercises, too, were deemed of
+great help for enabling the soul to
+have a more perfect control over the
+senses, and subjecting them to the
+empire of reason. They are also conducive
+towards the calm and undisturbed
+state in which the soul is
+better fitted for the arduous task of
+constant meditation. The fast of
+Gaudama, preparatory to his obtaining
+the Buddhaship, recalls to mind
+that which our Lord underwent ere
+He began His divine mission. If the
+writer, in the course of this work,
+has made once or twice a remark of
+similar import, he has done so, not
+with the intention of drawing a parallel
+as between facts, but to communicate
+to the reader the feelings of
+surprise and astonishment he experienced
+when he thought he met with
+circumstances respecting the founder
+of Buddhism which apparently bore
+great similarity to some connected
+with the mission of our Saviour.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_54" id="Footnote_8_54"></a><a href="#FNanchor_8_54"><span class="label">[8]</span></a> Bells are common in Burmah,
+and the people of that country are
+well acquainted with the art of casting
+them. Most of the bells to be
+seen in the pagodas are of small
+dimensions, and differing in shape
+somewhat from those used in Europe.
+The inferior part is less widened, and
+there is a large hole in the centre of
+the upper part. No tongue is hung
+in the interior, but the sound is produced
+by striking with a horn of deer
+or elk the outward surface of the
+lower part. No belfry is erected for
+the bells; they are fixed on a piece
+of timber, laid horizontally, and supported
+at its two extremities by two
+posts, at such a height that the inferior
+part of the bell is raised about
+five feet above the ground.
+</p><p>
+The largest specimens of Burmese
+art in casting bells of great weight are
+the two bells to be seen, the one in
+the large pagoda of Rangoon, called
+Shway Dagon, and the other at Mingon,
+about twelve or fifteen miles
+north of Amerapoura, on the western
+bank of the Irrawaddy. The first, in
+the town of Rangoon, was cast in
+1842, when King Tharawaddy visited
+the place, with the intention of founding
+a new city, more distant from the
+river, and nearer to the mount upon
+which rises the splendid Shway Dagon.
+In its shape and form it exactly
+resembles the kind of bells above
+described. Here are some particulars
+respecting that large piece of
+metal, collected from the inscription
+to be seen upon it. It was cast on
+the fifth day of the full moon of Tabodwai
+(February), 1203 of the Burmese
+era. The weight of metal is
+94,682 lbs.; its height 9&frac12; cubits; its
+diameter 5 cubits; its thickness 20
+fingers or 15 inches. But during the
+process of melting, the well-disposed
+came forward and threw in copper,
+silver, and gold in great quantities.
+It is supposed, says the writer of the
+inscription, that in this way the
+weight was increased one-fourth.
+</p><p>
+The bell of Mingon was cast in the
+beginning of this century. In shape
+and form it resembles our bells in
+Europe. It is probable that some
+foreigner residing at Ava suggested
+the idea of giving such an unusual
+form to that monumental bell. Its
+height is 18 feet, besides 7 feet for
+hanging apparatus. It has 17 feet in
+diameter, and from 10 to 12 inches
+in thickness. Its weight is supposed
+to exceed two hundred thousand English
+pounds.
+</p><p>
+In the interior large yellowish and
+greyish streaks indicate that considerable
+quantities of gold and silver
+had been thrown in during the process
+of melting. No idea can at present
+be had of the power of the sound
+of that bell, as its enormous weight
+has caused the pillars that support it
+partially to give way. To prevent a
+fatal disaster, the orifice of the bell
+has been made to rest on large short
+posts, sunk in the ground and rising
+about three feet above it. In no
+respect can these bells bear any comparison
+with those of Europe. They
+are mightily rough and rude attempts
+at doing works on a scale far surpassing
+the abilities of native workmen,
+who otherwise succeed tolerably
+well in casting the comparatively
+small bells commonly met with in the
+courtyards of pagodas.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_55" id="Footnote_9_55"></a><a href="#FNanchor_9_55"><span class="label">[9]</span></a> One of the genuine characters of
+Buddhism is correctly exhibited in
+this observation of Phralaong's respecting
+fasts, mortifications, and
+other self-inflicted penances. They
+are not looked upon as the immediate
+way leading to perfection, nor as <i>a
+portion</i> or a part of perfection itself.
+Such deeds are but means resorted to
+for weakening passions and increasing
+the power of the spiritual principle
+over the natural one: they are
+preparatory to the great work of
+meditation or the study of truth,
+which is the only high-road to perfection.
+To the sage that has already
+begun the laborious task of investigating
+truth, such practices are of no
+use, and are nowhere insisted on as
+necessary, or even useful.  In the
+book of discipline, no mention is
+made of them. The life of the initiated
+is one of self-denial; all superfluities
+and luxuries are strictly interdicted;
+all that is calculated to
+minister to passions and pleasure is
+carefully excluded.  But the great
+austerities and macerations practised
+by the religious of the Brahminical
+sect are at once rejected by the
+Buddhist sages as unprofitable and
+unnecessary to them. The inmates
+of the Buddhist monasteries in our
+days are never seen indulging in those
+cruel, disgusting, and unnatural practices
+performed from time immemorial
+by some of their brethren of
+the Hindu persuasion. This constitutes
+one of the principal differences
+or discrepancies between the two systems.
+With the founder of Buddhism
+fasts and penitential deeds are of
+great concern to him who is as yet in
+the world, living under the tyrannical
+yoke of passions and the influence
+of the senses.  By him they are
+viewed as powerful auxiliaries in the
+spiritual warfare for obtaining the
+mastery over passions. This point
+once gained, the sage can at once
+dispense with their aid as being no
+longer required. The follower of the
+Hindu creed looks upon those practices
+as <i>per se</i> eminently meritorious
+and capable of leading him to perfection;
+hence the mania for carrying
+those observances to a degree revolting
+to reason, and even to the plain
+good sense of the people.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span></p>
+<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h2>
+
+<div class="blockquot"><p><i><b>Thoodzata's offering to Phralaong&mdash;His five dreams&mdash;He shapes his course
+towards the gniaong tree&mdash;Miraculous appearance of a throne&mdash;Victory
+of Phralaong over Manh Nat&mdash;His meditations during forty-nine days
+near the Bodi tree&mdash;He at last obtains the perfect science&mdash;He overcomes
+the temptation directed against him by the daughters of Manh&mdash;Buddha
+preaches the law to a Pounha and to two merchants.</b></i></p></div>
+
+
+<p>At that time, in the solitude of Oorouwela, there lived in
+a village a rich man, named Thena. He had a daughter
+named Thoodzata. Having attained the years of puberty,
+she repaired to a place where there was a gniaong tree, and
+made the following prayer to the Nat guardian of the
+place<a name="FNanchor_1_56" id="FNanchor_1_56"></a><a href="#Footnote_1_56" class="fnanchor">[1]</a>:&mdash;"If I marry a husband that will prove a suitable
+<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span>
+match, and the first fruit of our union be a male child, I
+will spend annually in alms deeds 100,000 pieces of silver,
+and make an offering at this spot." Her prayer was heard,
+<span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span>
+and its twofold object granted. When Phralaong had
+ended the six years of his fasting and mortification, on the
+day of the full moon of the month Katson, Thoodzata was
+preparing to make her grateful offering to the Nat of the
+place. She had been keeping one thousand cows in a
+place abounding with sweet vines; the milk of those thousand
+was given to five hundred cows; these again fed
+with their own milk two hundred and fifty others, and so
+on, in a diminishing proportion, until it happened that
+sixteen cows fed eight others with their milk. So these
+eight cows gave a milk, rich, sweet, and flavoured beyond
+all description.</p>
+
+<p>On the day of the full moon of Katson,<a name="FNanchor_2_57" id="FNanchor_2_57"></a><a href="#Footnote_2_57" class="fnanchor">[2]</a> Thoodzata rose
+at an early hour to make ready her offering, and disposed
+everything that the cows should be simultaneously milked.
+When they were to be milked, the young calves of their
+own accord kept at a distance; and as soon as the vessels
+were brought near, the milk began to flow in streams from
+<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span>
+the udders into the vessels. She took the milk and
+poured it into a large caldron, set on the fire which she
+had herself kindled. The milk began to boil; bubbles
+formed on the surface of the liquid, turned on the right
+and sunk in, not a single drop being spilt out; no smoke
+arose from the fireplace. Four kings of Nats watched
+about while the caldron was boiling; the great Brahma
+kept open an umbrella over it; a Thagia brought fuel and
+fed the fire. Other Nats, by their supernatural power,
+infused honey into the milk, and communicated thereto a
+flavour, such as the like is not to be found in the abode of
+men. On this occasion alone, and on the day Phralaong
+entered the state of Neibban, the Nats infused honey into
+his food. Wondering at the so many extraordinary signs
+which she saw, Thoodzata called her female slave, named
+Sounama, related to her all that she had observed, and
+directed her to go to the gniaong tree, and clear the
+place where she intended to make her offering. The servant,
+complying with her mistress' direction, soon arrived
+at the foot of the tree.</p>
+
+<p>On that very night Phralaong had had five dreams.<a name="FNanchor_3_58" id="FNanchor_3_58"></a><a href="#Footnote_3_58" class="fnanchor">[3]</a>
+<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span>
+1st, It appeared to him that the earth was his sleeping
+place, with the Himawonta for his pillow. His right hand
+rested on the western ocean, his left on the eastern ocean,
+and his feet on the southern ocean. 2nd, A kind of grass,
+named Tyria, appeared to grow out of his navel and reach
+to the skies. 3rd, Ants of a white appearance ascended
+from his feet to the knee and covered his legs. 4th, Birds
+of varied colour and size appeared to come from all directions
+and fall at his feet, when, on a sudden, they all appeared
+white. 5th, It seemed to him that he was walking
+on a mountain of filth, and that he passed over it without
+being in the least contaminated.</p>
+
+<p>Phralaong, awaking from his sleep, said to himself, after
+having reflected for a while on those five dreams,&mdash;"Today
+I shall certainly become a Buddha." Thereupon he
+rose instantly, washed his hands and face, put on his dress,
+and quietly waited the break of day, to go out in quest of
+his food. The moment being arrived to go out, he took up
+his patta, and walked in the direction of the gniaong tree.
+The whole tree was made shining by the rays which issued
+from his person; he rested there for a while. At that
+very moment arrived Sounama, to clear, according to her
+mistress' orders, the place for her offering. As she approached,
+she saw Phralaong at the foot of the tree. The
+rays of light which beamed out of his person were reflected
+on the tree, which exhibited a most splendid and dazzling
+appearance. On observing this wonder, Sounama said to
+herself: "Of course the Nat has come down from the tree
+to receive the offering with his own hands." Overcome
+with an unutterable joy, she immediately ran to her mistress
+and related her adventure. Thoodzata was delighted
+at this occurrence, and wishing to give a substantial proof
+of her gratitude for such good news, she said to Sounama:
+"From this moment you are no more my servant; I adopt
+you for my elder daughter." She gave her instantly all
+the ornaments suitable to her new position. It is customary
+for all the Phralaongs to be provided, on the day they
+<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span>
+are to become Buddha, with a gold cup of an immense
+value. Thoodzata ordered a golden vessel to be brought,
+and poured therein the nogana or boiled milk. As the
+water glides from the leaf of the water-lily without leaving
+thereon any trace, so the nogana slided from the pot
+into the golden cup and filled it up. She covered this cup
+with another of the same precious metal, and wrapped up
+the whole with a white cloth. She forthwith put on her
+finest dress, and, becomingly attired, she carried the golden
+cup over her head; and with a decent gravity walked
+towards the gniaong tree. Overwhelmed with joy at seeing
+Phralaong, she reverentially advanced towards him, whom
+she mistook for a Nat. When near him, she placed gently
+the golden vessel on the ground, and offered him in a gold
+basin scented water to wash his hands. At that moment,
+the earthen patta offered to Phralaong by the Brahma
+Gatikara disappeared. Perceiving that his patta had disappeared,
+he stretched forth his right hand, and washed it
+in the scented water; at the same time Thoodzata presented
+to him the golden cup containing the nogana. Having
+observed that she had caught the eyes of Phralaong, she
+said to him: "My Lord Nat, I beg to offer you this food,
+together with the vessel that contains it." Having respectfully
+bowed down to him, she continued: "May your joy
+and happiness be as great as mine; may you always
+delight in the happiest rest, ever surrounded by a great
+and brilliant retinue." Making then the offering of the
+gold cup, worth 100,000 pieces of silver, with the same
+disinterestedness as if she had given over only the dry leaf
+of a tree, she withdrew and returned to her home with a
+heart overflowing with joy.</p>
+
+<p>Phralaong rising up took with him the golden cup, and
+having turned to the left of the gniaong tree, went to the
+bank of the river Neritzara, to a place where more than
+100,000 Buddhas had bathed, ere they obtained the supreme
+intelligence. On the banks of that river is a bathing-place.
+Having left on that spot his golden cup, he undressed
+<span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span>
+himself, and descended into the river. When he had bathed,
+he came out and put on his yellow robe, which in shape
+and form resembled that of his predecessors. He sat down,
+his face turned towards the east; his face resembled in
+appearance a well-ripe palm-fruit. He divided his exquisite
+fruit into forty-nine mouthfuls, which he ate entire,
+without mixing any water with it. During forty-nine
+days he spent round the Bodi tree, Buddha never bathed,
+nor took any food, nor experienced the least want. His
+appearance and countenance remained unchanged; he
+spent the whole time absorbed, as it were, in an uninterrupted
+meditation. Holding up in his hands the empty
+golden vessel, Phralaong made the following prayer: "If
+on this day I am to become a Buddha, let this cup float on
+the water and ascend the stream." Whereupon he flung
+it into the stream, when, by the power and influence of
+Phralaong's former good works, the vessel, gently gliding
+towards the middle of the river, and then beating up the
+stream, ascended it with the swiftness of a horse to the
+distance of eighty cubits, when it stopped, sunk into a
+whirlpool, went down to the country of Naga, and made a
+noise, on coming in contact with and striking against the
+three vessels of the three last Buddhas, viz.: Kaukathan,
+Gaunagong, and Kathaba. On hearing this unusual noise,
+the chief of Nagas awoke from his sleep, and said: "How
+is this? yesterday, a Buddha appeared in the world; today,
+again, there is another." And in more than one
+hundred stanzas he sung praises to Buddha.</p>
+
+<hr style='width: 45%;' />
+
+<p>On the banks of the river Neritzara there is a grove of
+Sala trees, whither Phralaong repaired to spend the day
+under their cooling shade. In the evening he rose up and
+walked with the dignified and noble bearing of a lion, in a
+road eight oothabas wide, made by the Nats, and strewed
+with flowers, towards the gniaong tree. The Nats, Nagas,
+and Galongs joined in singing praises to him, playing instruments,
+and making offerings of the finest flowers and
+<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span>
+most exquisite perfumes, brought from their own seats.
+The same rejoicings took place in ten thousand other
+worlds. Whilst on his way towards the tree, he met with
+a young man, just returning with a grass-load he had cut
+in the fields. Foreseeing that Phralaong might require
+some portion of it for his use, he presented him an offering
+of eight handfuls of grass, which were willingly accepted.</p>
+
+<p>Arrived close to the gniaong tree,<a name="FNanchor_4_59" id="FNanchor_4_59"></a><a href="#Footnote_4_59" class="fnanchor">[4]</a> Phralaong stopped
+<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span>
+at the south of the tree, his face turned towards the north,
+when, on a sudden, the southern point of the globe seemed
+to lower down to the hell Awidzi, the lowest of all, whilst
+<span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span>
+the northern one appeared to reach the sky. Then he
+said, "Verily this is not the place where I shall become a
+Buddha." Thence Phralaong went on his right side towards
+the east of the tree, and standing up, his face turned
+towards the west, he said, "This is indeed the place where
+all the preceding Buddhas have obtained the supreme intelligence.
+Here, too, is the very spot whereupon I shall
+become a Buddha, and set up my throne." He took, by one
+of their extremities, the eight handfuls of grass and scattered
+them on the ground, when, on a sudden, there appeared
+emerging, as it were, from the bottom of the earth, a throne
+fourteen cubits high, adorned with the choicest sculptures
+and paintings, superior in perfection to all that art could
+produce. Phralaong, then facing the east, uttered the
+following imprecation: "If I am not destined to become a
+Buddha, may my bones, veins, and skin remain on this
+throne, and my blood and flesh be dried up." He then
+ascended the throne, with his back turned against the tree,
+and his face towards the east. He sat down in a cross-legged
+position, firmly resolved never to vacate the throne,
+ere he had become a Buddha. Such firmness of purpose,
+which the combined elements could not shake
+for a moment, no one ought to think of ever becoming
+possessed of.</p>
+
+<p>Whilst Phralaong was sitting on the throne in that
+cross-legged position, Manh Nat said to himself, "I will
+not suffer Prince Theiddat to overstep the boundaries of
+my empire." He summoned all his warriors and shouted
+to them. On hearing their chief's voice, the warriors
+gathered thick round his person. His countless followers
+<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span>
+in front, on his right and on his left, reached to the distance
+of eighteen youdzanas, and above him to that of
+nine only. Behind him, they extended to the very limits
+of the world. The cries of that immense multitude were
+re-echoed at a distance of ten thousand youdzanas, and
+resembled the roaring of the mighty sea. Manh Nat
+rode the elephant Girimegala, measuring in length five
+youdzanas. Supplied with one thousand right arms, he
+wielded all sorts of the most deadly weapons. His countless
+warriors, to avoid confusion, were all disposed in
+ranks, bearing their respective armour. They appeared
+like immense clouds, slowly rolling on and converging
+towards Phralaong.</p>
+
+<p>At that time, Nats surrounded Phralaong, singing
+praises to him; the chief Thagia was playing on his conch,
+whereof a single blowing resounds for four entire months;
+the chief Naga was uttering stanzas in his honour; a
+chief Brahma held over him the white umbrella. On the
+approach of Manh Nat's army, they were all seized with
+an uncontrollable fear, and fled to their respective places.
+The Naga dived into the bottom of the earth, to a depth
+of five hundred youdzanas, and covering his face with his
+two wings, fell into a deep sleep. The Thagia, swinging
+his conch upon his shoulders, ran to the extremity of the
+world. The Brahma, holding still the umbrella by the
+extremity of the handle, went up to his own country.
+Phralaong was, therefore, left alone. Manh Nat, turning
+to his followers, cried to them, "There is, indeed, no one
+equal to the Prince Theiddat; let us not attack him in
+front, but let us assail him from the north side."</p>
+
+<p>At that moment, Phralaong, lifting his eyes, looked on
+his right, left, and front, for the crowd of Nats, Brahmas,
+and Thagias that were paying him their respects. But
+they had all disappeared. He saw the army of Manh Nat
+coming thick upon him from the north, like a mighty
+storm. "What!" said he, "is it against me alone that
+such a countless crowd of warriors has been assembled? I
+<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span>
+have no one to help me, no father, no brothers, no sisters,
+no friends, and no relatives. But I have with me the ten
+great virtues which I have practised; the merits I have
+acquired in the practice of these virtues will be my
+safeguard and protection; these are my offensive and
+defensive weapons, and with them I will crush down the
+great army of Manh." Whereupon he quietly remained
+meditating upon the merits of the ten great virtues.</p>
+
+<p>Whilst Phralaong was thus absorbed in meditation,
+Manh Nat began his attack upon him. He caused a wind
+to blow with such an extraordinary violence that it brought
+down the tops of mountains, though they were one or two
+youdzanas thick. The trees of the forests were shattered
+to atoms. But the virtue of Phralaong's merits preserved
+him from the destructive storm. His tsiwaran itself was
+not agitated. Perceiving that his first effort was useless,
+Manh caused a heavy rain to fall with such violence that
+it tore the earth, and opened it to its very bottom. But
+not even a single drop touched Phralaong's person. To
+this succeeded a shower of rocks, accompanied with smoke
+and fire; but they were changed into immense masses of
+flowers, which dropped at Buddha's feet. There came
+afterwards another shower of swords, knives, and all kinds
+of cutting weapons, emitting smoke and fire. They all
+fell powerless at the feet of Phralaong. A storm of burning
+ashes and sand soon darkened the atmosphere, but
+they fell in front of him like fragrant dust. Clouds of
+mud succeeded, which fell like perfumes all round and
+over Phralaong. Manh caused a thick darkness to fill the
+atmosphere, but to Phralaong it emitted rays of the purest
+light. The enraged Manh cried to his followers, "Why do
+you stand looking on? Rush at once upon him and compel
+him to flee before me." Sitting on his huge elephant,
+and brandishing his formidable weapons, Manh approached
+close to Phralaong and said to him, "Theiddat, this throne
+is not made for you; vacate it forthwith; it is my property."
+Phralaong calmly answered, "You have not as
+<span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span>
+yet practised the ten great virtues, nor gone through the
+five acts of self-denial; you have never devoted your life to
+help others to acquire merits; in a word, you have not yet
+done all the needful to enable you to attain the supreme
+dignity of Phra. This throne, therefore, cannot be yours."
+Unable to control any longer his passion, Manh threw his
+formidable weapons at Phralaong; but they were converted
+into garlands of beautiful flowers, that adapted themselves
+gracefully round his body. His sword and other weapons,
+that could cut at once through the hardest rocks, were
+employed with no better success. The soldiers of Manh,
+hoping that their united efforts would have a better result,
+and that they could thrust Phralaong from his throne,
+made a sudden and simultaneous rush at him, rolling
+against him, with an irresistible force, huge rocks, as large
+as mountains; but by the virtue of their opponent's merits,
+they were converted into fine nosegays, that gently dropped
+at his feet.</p>
+
+<p>At that time the Nats, from their seats, looked down on
+the scene of the combat, suspended between hope and fear.
+Phralaong at that moment said to Manh: "How do you
+dare to pretend to the possession of this throne? Could
+you ever prove, by indisputable evidence, that you have
+ever made offerings enough to be deserving of this throne?"
+Manh, turning to his followers, answered: "Here are my
+witnesses; they will all bear evidence in my favour." At
+the same moment they all shouted aloud, to testify their
+approval of Mania's words. "As to you, Prince Theiddat,
+where are the witnesses that will bear evidence in your
+favour and prove the justness of your claim to the possession
+of this throne?" Phralaong replied: "My witnesses
+are not like yours, men or any living beings.<a name="FNanchor_5_60" id="FNanchor_5_60"></a><a href="#Footnote_5_60" class="fnanchor">[5]</a> The earth
+itself will give testimony to me. For, without alluding
+<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span>
+even to those offerings I have made during several previous
+existences, I will but mention the forty-seven great ones I
+made whilst I lived as Prince Wethandra." Stretching
+out his right hand, which he had kept hitherto under the
+folds of his garments, and pointing to the earth, he said
+with a firm voice: "Earth, is it not true that at the time
+I was Prince Wethandra I made forty great offerings?"
+The earth replied with a deep and loud roaring, resounding
+in the midst of Manh's legions, like the sound of
+countless voices, threatening to spread death and destruction
+in their ranks. The famous charger of Manh bent
+his knees, and paid homage to Phralaong. Manh himself,
+disheartened and discomfited, fled to the country of Wathawatti.
+His followers were so overpowered by fear that
+they flung away all that could impede their retreat, and
+ran away in every direction. Such was the confusion and
+disorder that prevailed that two warriors could not be seen
+following the same course in their flight.</p>
+
+<p>Looking from their seats on the defeat of Manh and the
+glorious victory of Phralaong, the Nats<a name="FNanchor_6_61" id="FNanchor_6_61"></a><a href="#Footnote_6_61" class="fnanchor">[6]</a> rent the air with
+<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span>
+shouts of exultation. The Brahmas, Nagas, and Galongs
+joined the Nats in celebrating his triumph over his enemies.
+They all hastened from more than ten thousand worlds to
+pay their respects and offer their felicitations, presenting
+him with flowers and perfumes, saying: "Victory and
+glory to Phralaong! Shame and defeat to the infamous
+Manh!"</p>
+
+<p>It was a little while before sunset when Phralaong had
+achieved his splendid victory over his proud foe. At that
+time he was wrapped up, as it were, in the profoundest
+meditation. The extremities of the branches of the Bodi
+tree<a name="FNanchor_7_62" id="FNanchor_7_62"></a><a href="#Footnote_7_62" class="fnanchor">[7]</a> fell gently over him, and, by their undulations,
+<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span>
+seemed caressing, as it were, his tsiwaran; they resembled
+so many beautiful nosegays of red flowers that were
+offered to him. At the first watch of the night Phralaong
+applied all the energies of his powerful mind to
+ascertain the laws of the causes and effects, in order to
+account for all that is in existence. He argued in the
+following manner: "Pain and all sorts of miseries do exist
+in this world. Why do they exist? Because there is
+birth. Why is there birth? Because there is conception.
+Now conception does take place, because there is existence,
+or that moral state produced by the action or influence of
+merits and demerits. Existence is brought in by <i>Upadan</i>,
+or the combining of affections calculated to cause the
+coming into existence. The latter has for its cause the
+desire. The desire is produced by sensation. The latter
+is caused by the contact. The contact takes place because
+there are the six senses. The six senses do exist, because
+there is name and form, that is to say, the exterior sign
+of the ideal being and the type of the real being. Name
+and form owe their existence to erroneous knowledge;
+the latter in its turn is produced by the imagination,
+which has for its cause ignorance.<a name="FNanchor_8_63" id="FNanchor_8_63"></a><a href="#Footnote_8_63" class="fnanchor">[8]</a></p>
+
+<p>Having followed in his mind the succession of the
+<span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span>
+twelve causes and effect, and reached the last link of
+that chain, Phralaong said to himself: "Ignorance, or
+no science, is the first cause which gives rise to all the
+<span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span>
+phenomena I have successively reviewed. From it springs
+the world and all the beings it contains. It is the cause
+of that universal illusion in which man and all beings
+are miserably lulled. By what means can this ignorance
+be done away with? Doubtless by knowledge and true
+science. By means of the light that science spreads I
+clearly see the unreality of all that exists, and I am freed
+from that illusion which makes other beings to believe
+that such thing exists, when, in reality, it does not exist.
+The imagination, or the faculty to imagine the existence of
+things which do not exist, is done away with. The same
+fate is reserved to the false knowledge resulting therefrom
+to the name and form, to the six senses, to contact, to
+<span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span>
+sensation, to desire, to conception, to existence, to birth,
+and to pain or miseries."</p>
+
+<hr style='width: 45%;' />
+
+<p>Then Phralaong says to himself: "The knowledge of
+the four great truths is the true light that can dispel ignorance
+and procure the real science, whereby the coming
+out from the whirlpool of existences, or from the state of
+illusion, can be perfectly effected. These four truths are:
+1, The miseries of existence; 2, The cause productive of
+misery, which is the desire, ever-renewed, of satisfying
+oneself without being able ever to secure that end; 3,
+The destruction of that desire, or the estranging oneself
+from it, is the important affair deserving the most serious
+attention; 4, The means of obtaining the individual annihilation
+of that desire is supplied solely by the four Meggas,
+or highways, leading to perfection. But these Meggas
+can be followed only by those who have a right intention,
+a right will, and who, throughout life, exert themselves to
+regulate their action, conduct, language, thought, and meditations."
+It was then that the heart of Phralaong acquired
+an unshakable firmness, a perfect purity or exemption
+from all passions, an unutterable meekness, and a strong
+feeling of tender compassion towards all beings.</p>
+
+<p>When these fundamental truths had been known, felt,
+and relished,<a name="FNanchor_9_64" id="FNanchor_9_64"></a><a href="#Footnote_9_64" class="fnanchor">[9]</a> Phralaong's mind, casting a glance over the
+<span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span>
+past, was able to discover at once all that had taken place
+during the countless states of his former existences. He
+recollected the name he had borne, those of his parents,
+the places he had seen and visited, the caste he had belonged
+to, and all the chief events that had marked the
+course of his progress through the continual migrations.
+He likewise saw reflected, as in a mirror, the former conditions
+of existence of all other beings. The immense
+development and expansion of his mind, which enabled
+him to fathom the depth of the past, happened during the
+first watch of the night.</p>
+
+<p>He applied now all the expanded powers of his incomparable
+mind to take a correct survey of all the beings now
+in existence. He glanced over all those that were in hell,
+and the other three states of punishment, those living on
+earth, and those dwelling in the twenty-six superior seats.
+He at once understood distinctly their state, condition,
+<span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span>
+merits, demerits, and all that appertained to their physical
+and moral constitutive parts. This labour occupied his
+mind up to midnight.</p>
+
+<p>Urged by the merciful and compassionate dispositions of
+his soul, Phralaong often revolved within himself the following:
+"All is misery and affliction in this world; all
+beings are miserably detained in the vortex of existences;
+they float over the whirlpool of desire and concupiscence;
+they are carried to and fro by the fallacious cravings of a
+never-obtained satisfaction. They must be taught to put
+an end to concupiscence by freeing themselves from its influence.
+Their minds must be imbued with the knowledge
+of the four great truths. The four ways that I have discovered
+shall inevitably lead men and Nats to that most
+desirable end. These ways ought to be pointed out to
+them, that, by following them, men and Nats may obtain
+the deliverance."</p>
+
+<p>Whilst these thoughts thronged through his mind, a
+little before break of day, in the 103rd year of the Eatzana
+era, on the day of the full moon of Katson, the perfect
+science broke at once over him: he became the Buddha.</p>
+
+<p>When this great wonder took place, ten thousand worlds
+were shaken twelve times with such a violence as to make
+hairs stand on one end. These words, "Most excellent
+being," were heard throughout the same series of worlds.
+Magnificent ornaments decorated all places. Flagstaffs
+appeared in every direction, adorned with splendid
+streamers. Of such dimensions were they that the extremities
+of those in the east reached the opposite side of
+the west; and those in the north, the southern boundary.
+Some flags, hanging from the seats of Brahmas, reached
+the surface of the earth. All the trees of ten thousand
+worlds shot out branches, loaded with fruits and flowers.
+The five sorts of lilies bloomed spontaneously. From the
+clefts of rocks beautiful flowers sprang out. The whole
+universe appeared like an immense garden, covered with
+flowers; a vivid light illuminated those places, the darkness
+<span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span>
+of which could not be dispersed by the united rays of
+seven suns. The water, which fills the immensity of the
+deep, at a depth of eighty-four thousand youdzanas, became
+fresh and offered a most agreeable drink. Rivers
+suspended their course; the blind recovered their sight,
+the deaf could hear, and the lame were able to walk freely.
+The captives were freed from their chains and restored to
+their liberty. Innumerable other wonders took place at
+the moment Phralaong received the supreme intelligence.
+He said then to himself, "Previous to my obtaining the
+supreme knowledge, I have, during countless generations,
+moved in the circle of ever-renewed existences, and borne-up
+misery. Now I see this distinctly. Again, I perceive
+how I can emancipate myself from the trammels of existence,
+and extricate myself from all miseries and wretchedness
+attending generation; my will is fixed on the most
+amiable state of Neibban. I have now arrived to that
+state of perfection that excludes all passions."</p>
+
+<p>It was at the full moon of the month Katson, when
+these memorable occurrences took place, and it was daylight
+when Phralaong at last obtained the fulness of the
+Buddhaship. After this glorious and triumphant achievement,
+Phralaong, whom from this moment we must call
+Phra or Buddha, continued to remain on the throne, in a
+cross-legged position, with a mind absorbed in contemplation
+during seven days. Mental exertion and labour were
+at an end. Truth in its effulgent beauty encompassed his
+mind and shed over it the purest rays. Placed in that
+luminous centre, Phra saw all beings entangled in the web
+of passions, tossed over the raging billows of the sea of renewed
+existences, whirling in the vortex of endless miseries,
+tormented incessantly and wounded to the quick by the
+sting of concupiscence, sunk into the dark abyss of ignorance,
+the wretched victims of an illusory, unsubstantial, and
+unreal world. He said then to himself: "In all the worlds
+there is no one but me who knows how to break through
+the web of passions, to still the waves that waft beings
+<span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span>
+from one state into another, to save them from the whirlpool
+of miseries, to put an end to concupiscence and break
+its sting, to dispel the mist of ignorance by the light of
+truth, to teach all intelligent beings the unreality and nonexistence
+of this world, and thereby lead them to the true
+state of Neibban."  Having thus given vent to the feelings
+of compassion that pressed on his benevolent heart, Phra,
+glancing over future events, delighted in contemplating the
+great number of beings who would avail themselves of his
+preachings, and labour to free themselves from the slavery
+of passions. He counted the multitudes who would enter
+the ways that lead to the deliverance, and would obtain
+the rewards to be enjoyed by those who will follow one of
+those ways. The Baranathee country would be favoured
+first of all with the preaching of the law of the wheel.
+He reviewed the countries where his religion would be
+firmly established. He saw that Maheinda, the son of
+king Asoka, would carry his law to Ceylon, two hundred
+and thirty-six years after his Neibban.</p>
+
+<p>When these and other subjects were fully exhausted,
+the most excellent Phra came down from his throne and
+went to a distance of ten fathoms from the Bodi tree, in
+a north-east direction. There he stood, his eyes fixedly
+riveted on the throne, without a single wink, during seven
+consecutive days, given up to the most intense and undisturbed
+meditation. The Nats, observing this extraordinary
+posture, imagined that he regretted the throne he had
+just vacated, and that he wanted to repossess himself of it.
+They concluded that, such being the case, Prince Theiddat
+had not as yet obtained the Buddhaship. When the
+period of seven days was over, Buddha, who knew the innermost
+thoughts of the Nats, resolved to put an end to
+their incredulous thinking respecting his person. For that
+purpose, he had recourse to the display of miraculous
+powers.<a name="FNanchor_10_65" id="FNanchor_10_65"></a><a href="#Footnote_10_65" class="fnanchor">[10]</a> He raised himself high up in the air, and, to
+<span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span>
+their astonished regards, he wrought at once more than a
+thousand wonders, which had the immediate effect of
+silencing all their doubts, and convincing them that he
+was indeed the Buddha.</p>
+
+<p>Having come down to the place which he had started
+from, for the display of prodigies, Buddha went to the
+north of the tree Bodi at a distance of only two fathoms
+from it. He spent this time in walking to and fro from
+east to west, during seven days, over a road, prepared for
+that purpose by the Nats. He was engaged all the while
+in the work of the sublimest contemplation.</p>
+
+<p>He then shaped his course in a north-west direction, at
+a distance of thirteen fathoms from the sacred tree. There
+stood a beautiful house, shining like gold, resplendent with
+precious stones. It was a temporary residence, purposely
+prepared for him by the Nats. Thither he repaired, and
+sat down in a cross-legged position during seven days.
+He devoted all his time to meditating on the Abidamma,
+or the most excellent science. This science is divided into
+seven books. Phra had already gone over the six first and
+fully mastered their contents, but the six glories had not
+as yet shot forth from his person.</p>
+
+<p>It was only after having mastered the contents of the
+last division, named Pathan, divided into twenty-four
+parts, that the six glories appeared. Like the great fishes
+that delight to sport only in the great ocean, the mind of
+Buddha expanded itself with indescribable eagerness, and
+delighted to run unrestrained through the unbounded
+<span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span>
+field opened before him by the contents of that volume.
+Brown rays issued from his hairs, beard, and eyelids.
+Gold-like rays shot forth from his eyes and skin; from
+his flesh and blood dashed out purple beams, and from his
+teeth and bones escaped rays, white like the leaves of the
+lily; from his hands and feet emanated rays of a deep-red
+colour, which, falling on the surrounding objects, made
+them appear like so many rubies of the purest water.
+His forehead sent forth undulating rays, resembling those
+reflected by cut crystal. The objects which received
+those rays appeared as mirrors, reflecting the rays of the
+sun. Those six rays of various hues caused the earth to
+resemble a globe of the finest gold. Those beams at first
+penetrated through our globe, which is eighty-two thousand
+youdzanas thick, and thence illuminated the mass of
+water which supports our planet. It resembled a sea of
+gold. That body of water, though four hundred and
+eighty thousand youdzanas thick, could not stop the
+elastic projection of those rays, which went forth through
+a stratum of air nine hundred and sixty thousand youdzanas
+thick, and were lost in the vacuum. Some beams,
+following a vertical direction, rushed through the six seats
+of Nats, the sixteen of Brahmas, and the four superior ones,
+and thence were lost in vacuum. Other rays, following a
+horizontal direction, penetrated through an infinite series of
+worlds. The sun, the moon, the stars appeared like opaque
+bodies, deprived of light. The famous garden of Nats,
+their splendid palace, the ornaments hanging from the
+tree Padetha were all cast into the shade and appeared
+obscure, as if wrapped up in complete darkness. The
+body of the chief Brahma, which sends forth light through
+one million of systems, emitted then but the feeble and
+uncertain light of the glowworm at sunrise. This marvellous
+light, emanating from the person of Buddha, was not
+the result of vowing or praying; but all the constituent
+parts of his body became purified to such an extent by the
+<span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span>
+sublime meditation of the most excellent law that they
+shone with a matchless brightness.</p>
+
+<p>Having thus spent seven days in that place, close to the
+Bodi tree, he repaired to the foot of another gniaong tree,
+called adzapala, or the shepherds' tree, so called because,
+under its cooling shade, shepherds and their flocks of goats
+rested during the heat of the day. It was situated at the
+east of the Bodi, at a distance of thirty fathoms. There
+he sat in a cross-legged position, during seven days, enjoying
+the sweetness of self-recollection. It was near to that
+place that the vile Manh, who, since his great attack on
+Buddha, had never lost sight of him, but had always
+secretly followed him with a wicked spirit, was compelled
+to confess that he had not been able to discover in that
+Rahan anything blamable, and expressed the fear of seeing
+him at once pass over the boundaries of his empire.
+The tempter stooped in the middle of the highway, and
+across it drew successively sixteen lines, as he went on
+reflecting on sixteen different subjects. When he had
+thought over each of the ten great virtues, he drew, first,
+ten lines, saying: "The great Rahan has indeed practised
+to a high degree those ten virtues. I cannot presume to
+compare myself to him." In drawing the eleventh, he
+confessed that he had not, like that Rahan, the science
+that enabled to know the inclinations and dispositions of
+all beings. In drawing the twelfth, he said that he had
+not as yet acquired the knowledge of all that concerns the
+nature of the various beings. Drawing the four remaining
+lines, he confessed successively that he did not feel, like
+that Rahan, a tender compassion for the beings yet entangled
+in the miseries of existence, nor could he perform
+miracles, nor perceive everything, nor attain to the perfect
+and supreme knowledge of the law. On all these subjects
+he avowed his decided inferiority to the great Rahan.</p>
+
+<p>Whilst Manh was thus engaged with a sad heart in
+meditating over those rather humiliating points, he was at
+<span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span>
+last found out by his three daughters, Tahna,<a name="FNanchor_11_66" id="FNanchor_11_66"></a><a href="#Footnote_11_66" class="fnanchor">[11]</a> Aratee, and
+Raga, who had for some time been looking after him.
+When they saw their father with a downcast countenance,
+they came to him, and inquired about the motive of his
+deep affliction. "Beloved daughters," replied Manh, "I
+see this Rahan escaping from my dominion, and notwithstanding
+my searching examination, I have not been able
+to detect him in anything reprehensible. This is the only
+cause of my inexpressible affliction." "Dear father," replied
+they, "banish all sorrows from your mind, and be of
+a good heart; we will very soon find out the weak side of
+the great Rahan, and triumphantly bring him back within
+the hitherto unpassed limits of your empire." "Beware
+of the man you will have to deal with," replied Manh.
+"I believe that no effort, however great, directed against
+him, will ever be rewarded with success. He is of a firm
+mind and unshaken purpose. I fear you shall never succeed
+in bringing him back within my dominions." "Dear
+father," said they, "we women know how to manage such
+affairs; we will catch him like a bird in the net of concupiscence;
+let fear and anxiety be for ever dispelled from
+your heart." Having given this assurance, forthwith they
+went to Buddha, and said to him, "Illustrious Rahan, we
+approach you respectfully and express the wish of staying
+with you, that we may minister to all your wants." Without
+in the least heeding their words, or even casting a
+glance at them, the most excellent Buddha remained
+<span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span>
+unmoved, enjoying the happiness of meditation. Knowing
+that the same appearance, face, and bodily accomplishments
+might not be equally pleasing, they assumed, one
+the appearance of a heart-winning young girl, another that
+of a blooming virgin, and the third that of a fine middle-aged
+beauty. Having thus made their arrangements,
+they approached Buddha, and several times expressed
+to him the desire of staying with him and ministering
+to his wants. Unmoved by all their allurements, Buddha
+said to them, "For what purpose do you come to me?
+You might have some chance of success with those that
+have not as yet extinguished the fire of passion, and
+rooted it from their heart; but I, like all the Buddhas, my
+predecessors, have destroyed in me concupiscence, passion,
+and ignorance. No effort, on your part, will ever be able
+to bring me back into the world of passions. I am free
+from all passions, and have obtained supreme wisdom.
+By what possible means could you ever succeed in bringing
+me back into the whirlpool of passions?"  The three
+daughters of Manh, covered with confusion, yet overawed
+with admiration and astonishment, said to each other,
+"Our father forsooth had given us a good and wise warning.
+This great Rahan deserves the praises of men and
+Nats. Everything in him is perfect; to him it belongs to
+instruct men in all things they want to know." Saying
+this, they, with a downcast countenance, returned to their
+father.</p>
+
+<p>It was in that very same place, at the foot of the adzapala
+gniaong, that a heretic Pounha, named Mingalika,
+proud of his caste, came with hasty steps, speaking loudly,
+and with little respect approached the spot where Buddha
+was sitting.<a name="FNanchor_12_67" id="FNanchor_12_67"></a><a href="#Footnote_12_67" class="fnanchor">[12]</a> Having entered into conversation with him,
+<span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span>
+the Pounha heard from his mouth instructions worthy of
+being ever remembered. He said to Buddha, "Lord Gaudama,
+I have two questions to put to you. Whence comes
+the name Pounha? What are the duties to be performed
+in order to become a real Pounha?"  Buddha, penetrating
+with the keen eye of wisdom into the innermost soul of
+<span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span>
+his interlocutor, answered, "The real and genuine Pounha
+is he who has renounced all passions, put an end to concupiscence,
+and has entered the ways leading to perfection.
+But there are others, who are proud of their origin,
+who walk hastily, speak with a loud voice, and who have not
+done what is needful to destroy the influence of passions.
+These are called Pounhas because of their caste and birth.
+But the true sage avoids everything that is rash, impetuous
+or noisy: he has conquered all his passions, and put an
+end to the principle of demerits. His heart loves the
+repetition of formulas of prayers, and delights in the exercise
+of meditation. He has reached the last way to perfection.
+In him there is no longer wavering, or doubt, or
+pride. This man really deserves the name of Pounha, or
+pure: he is indeed the true Pounha according to the law."
+The instruction being finished, the Pounha rose respectfully
+from his place, wheeled to the right and departed.</p>
+
+<p>Buddha continued the sublime work of contemplating
+pure truth through the means of intense reflection. Having
+remained seven days in that position, Buddha arose in
+an ecstasy and went to the south-eastern side of the Bodi
+tree, to a distance of an oothaba (1 oothaba=to 20 tas,
+1 ta=to 7 cubits), on the sixth day after the full moon of
+Nayon. On that spot there was a tank called Hidza-lee-dana.
+On the bank of that tank, he sat under the shade
+of the Kiin tree, in a cross-legged position during seven
+days, enjoying the delight of meditation. During those
+seven days rain fell in abundance, and it was very cold.
+A Naga, chief of that tank, would have made a building
+to protect Buddha against the inclemency of the weather,
+but he preferred, in order to gain greater merits, to coil
+himself up sevenfold round his person, and to place his
+head above him, with his large hood extended. When the
+seven days were over and the rain had ceased, the Naga
+quitted his position; then assuming the appearance of a
+young man, he prostrated himself before Buddha and worshipped
+him. Buddha said: "He who aims at obtaining
+<span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span>
+the state of Neibban ought to possess the knowledge of the
+four roads leading thereto, as well as that of the four great
+truths and of all laws. He ought to bear no anger towards
+other men, nor harm them in any way soever. Happy he
+who receives such instructions."</p>
+
+<p>Buddha moved from that place, and went to the south
+of the Bodi tree, to a distance of forty fathoms. At the
+foot of the linloon tree he sat in a cross-legged position,
+having his mind deeply engaged in the exercise of the
+sublimest contemplation. In that position he spent seven
+entire days, which completed the forty-nine days which
+were to be devoted to reflection and meditation around the
+Bodi tree. When this period of days was over, at daybreak,
+on the fifth day after the full moon of Watso, he
+felt the want of food. This was quickly perceived by a
+Thagia, who hastened from his seat to the spot where
+Buddha was staying, and offered him some Thit khia fruits,
+others say Kia-dzoo fruits, to prepare his system to receive
+more substantial food. After he had eaten them, the same
+celestial attendant brought him some water to rinse his
+mouth, and to wash his face and hands. Buddha continued
+to remain in the same position under the cooling and
+protecting shade of the linloon tree.</p>
+
+<p>To consecrate, as it were, and perpetuate the remembrance
+of the seven spots occupied by Buddha during the
+forty-nine days that he spent round the tree Bodi, a Dzedy
+was erected on each of those seven places. King Pathenadi
+Kosala surrounded them with a double wall, and subsequently
+King Dammathoka added two others. There
+were only three openings, or gates, to penetrate into the
+enclosed ground, one on the north, another on the east, and
+the third on the south. The river Neritzara rolls its deep
+blue waters in a south-eastern direction from the Bodi tree,
+to a distance of eight oothabas from it. On the eastern bank
+of that stream another Dzedy has been erected on the spot
+where, previous to his becoming a Buddha, he had eaten
+<span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span>
+the forty-nine mouthfuls of the delicious Nogana offered to
+him by the pious Thoodzata.</p>
+
+<p>Whilst Buddha was sitting in a cross-legged position
+under the linloon tree, two brothers named Tapoosa and
+Palekat, merchants by profession, arrived with five hundred
+carts in the Oorouwela forest, at the very place where
+Buddha was staying. They had sailed from their native
+town, called<a name="FNanchor_13_68" id="FNanchor_13_68"></a><a href="#Footnote_13_68" class="fnanchor">[13]</a> Oukkalaba,
+which lies in a south-eastern direction from
+the Mitzima country, bound for the port of
+<span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span>
+Adzeitta. After landing, they hired five hundred carts to
+carry their goods to a place called Soowama. They were
+on their way to their destination when they arrived in the
+Oorouwela forest. Great was their surprise when they
+saw on a sudden all their carts unable to move, and arrested
+by some invisible power.</p>
+
+<p>A Nat who had been formerly their relative stopped by
+his power the wheels of the carriages. Surprised at such
+a wonder, the merchants prayed to the Nat who was
+guardian of that place. The Nat, assuming a visible shape,
+appeared before them and said to them: "The illustrious
+Buddha who by the knowledge of the four great truths has
+arrived to the nature of Phra, is now sitting at the foot of
+the linloon tree. Go now to that place, and offer him some
+sweet bread and honey; you shall derive therefrom great
+merits for many days and nights to come." The two
+brothers, joyfully complying with the Nat's request, prepared
+the sweet bread and honey, and hastened in the
+direction that had been indicated to them. Having placed
+themselves in a suitable position and prostrated themselves
+before Buddha, they said: "Most glorious Phra, please to
+accept these offerings; great merits doubtless will be our
+reward for many days to come." Buddha had no patta
+to put those offerings in, for the one he had received from
+the Brahma Gatigara had disappeared when Thoodzata
+made him her great offerings. Whilst he was thinking on
+what he had to do, four Nats came and presented him each
+with one patta, made of nila or sapphire stone. Phra
+accepted the four pattas, not from motives of covetousness,
+but to let each Nat have an equal share in such meritorious
+work. He put the four pattas one in the other, and
+by the power of his will they on a sudden became but one
+patta, so that each Nat lost nothing of the merit of his
+offerings. Buddha received the offerings of the two merchants
+in that patta, and satisfied his appetite. The two
+brothers said to Buddha: "We have on this day approached
+you, worshipped you, and respectfully listened to your
+<span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span>
+instructions; please to consider us as your devoted followers
+for the remainder of our lives."<a name="FNanchor_14_69" id="FNanchor_14_69"></a><a href="#Footnote_14_69" class="fnanchor">[14]</a> They obtained
+the position of Upathaka. They continued addressing
+Buddha, and said: "What shall we henceforth worship?"
+Buddha, rubbing his hand over his head, gave them a few
+of the hairs that had adhered to his fingers, bidding them
+to keep carefully those relics. The two brothers, overjoyed
+at such a valuable present, most respectfully received it,
+prostrated themselves before Buddha, and departed.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_56" id="Footnote_1_56"></a><a href="#FNanchor_1_56"><span class="label">[1]</span></a> The Nats or Dewatas play a conspicuous
+part in the affairs of this
+world. Their seats are in the six
+lower heavens, forming, with the
+abode of man and the four states of
+punishment, the eleven seats of passions.
+But they often quit their
+respective places, and interfere with
+the chief events that take place
+among men. Hence we see them ever
+attentive in ministering to all the
+wants of the future Buddha. Besides,
+they are made to watch over
+trees, forests, villages, towns, cities,
+fountains, rivers, &amp;c. These are the
+good and benevolent Nats. This world
+is also supposed to be peopled with
+wicked Nats, whose nature is ever
+prone to the evil. A good deal of the
+worship of Buddhists consists in superstitious
+ceremonies and offerings
+made for propitiating the wicked
+Nats, and obtaining favours and temporal
+advantages from the good ones.
+Such a worship is universal, and fully
+countenanced by the talapoins,
+though in opposition to the real doctrines
+of genuine Buddhism. All
+kinds of misfortunes are attributed
+to the malignant interference of the
+evil Nats. In cases of severe illness
+that have resisted the skill of native
+medical art, the physician gravely
+tells the patient and his relatives
+that it is useless to have recourse any
+longer to medicines, but a conjuror
+must be sent for to drive out the
+malignant spirit, who is the author
+of the complaint. Meanwhile directions
+are given for the erection of a
+shed, where offerings intended for
+the inimical Nat are deposited. A
+female relative of the patient begins
+dancing to the sound of musical instruments.
+The dance goes on, at
+first in rather a quiet manner, but it
+gradually grows more animated until
+it reaches the acme of animal frenzy.
+At that moment the bodily strength
+of the dancing lady becomes exhausted;
+she drops on the ground in
+a state of apparent faintness. She is
+then approached by the conjuror,
+who asks her if the invisible foe has
+relinquished his hold over the diseased.
+Being answered in the affirmative,
+he bids the physician give
+medicines to the patient, assuring him
+that his remedies will now act beneficially
+for restoring the health of the
+sick, since their action will meet no
+further opposition from the wicked
+Nat.
+</p><p>
+Ignorance brings everywhere superstition
+in its train. When man is
+unacquainted with the natural cause
+that has produced a result, or an
+effect, which attracts powerfully his
+mind's attention and affects him to a
+great degree, he is induced by his
+own weakness to believe in the agency
+of some unknown being, to account
+for the effect that he perceives. He
+devises the most ridiculous means for
+expressing his gratitude to his invisible
+benefactor, if the result be a
+favourable one; and has recourse to
+the most extravagant measures to
+counteract the evil influence of his
+supposed enemy, if the result be fatal
+to him. Having once entered into
+the dark way of superstition, man is
+hurried on in countless false directions
+by fear, hope, and other passions,
+in the midst of the daily occurrence
+of multifarious and unforeseen
+events and circumstances. Hence the
+expression or manifestation of his
+superstition assumes a variety of
+forms, and undergoes changes to an
+extent that baffles every attempt at
+either counting their numberless
+kinds or following them up through
+their ever-changing course. In addition
+to the stores of superstitions
+bequeathed by the generation that
+has preceded him, man has those of
+his own creation; and the latter, if
+the thought of his mind and the desires
+of his heart could be analysed,
+would be found far exceeding the
+former in number. Having spent
+many years in a country where
+Buddhism has prevailed from time
+immemorial, and observed the effects
+of superstition over the people in
+their daily doings, the writer has
+come to the conclusion that there is
+scarcely an action done without the
+influence of some superstitious motive
+or consideration. But the most
+prolific source of superstition is the
+belief in the existence of countless
+good and evil Nats, with whom the
+imagination of Buddhists has peopled
+this world.
+</p><p>
+It can scarcely be understood how
+the followers of an atheistical creed
+can make, consistently with their
+opinions, an attempt at prayer. Such
+an act of devotion implies the belief
+in a being superior to men, who has
+a controlling power over them, and
+in whose hands their destinies are
+placed. With a believer in God,
+prayer is a sacred, nay, a natural
+duty. But such cannot be the case
+with atheists. Despite the withering
+and despairing influence of atheism,
+nothing can possibly obliterate from
+the conscience and heart of man that
+inward faith in a supreme being.
+The pious Thoodzata has in view the
+attainment of two objects: she prays,
+without knowing to whom, that by
+the agency of some one she might
+obtain the objects of her petition;
+she is anxious to show her gratitude
+when she sees that her prayer has
+been heard. Her faith in the <i>quasi</i>
+omnipotence of the genii makes her
+address thanks to them. The Nat is
+not the person to whom her prayer
+appears directed, but he is rather a
+witness of her petition. The Burmese,
+in general, under difficult circumstances,
+unforeseen difficulties,
+and sudden calamities, use always the
+cry, <i>Phra kaiba</i>&mdash;God assist me&mdash;to
+obtain from above assistance and
+protection. Yet that Phra cannot be
+their Buddha, though he be in their
+opinion the Phra <i>par excellence</i>, since
+they openly declare that he in no way
+interferes in the management of this
+world's affairs. Whence that involuntary
+cry for assistance, but from
+the innate consciousness that above
+man there is some one ruling over his
+destinies? An atheistical system may
+be elaborated in a school of metaphysics,
+and forced upon ignorant
+and unreflecting masses, but practice
+will ever belie theory. Man, in spite
+of his errors and follies, is naturally
+a believing being; his own weakness
+and multiplied wants ever compel
+him to have recourse to some great
+being that can help and assist him,
+and supply, to a certain extent, the
+deficiency which, in spite of himself,
+he is compelled to acknowledge
+existing in him as a stern and humiliating
+reality.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_57" id="Footnote_2_57"></a><a href="#FNanchor_2_57"><span class="label">[2]</span></a> The Burmese, like all trans-Gangetic
+nations, divide the year into
+twelve lunar months of twenty-nine
+and thirty days alternately. Every
+third year they add one month, or as
+they say, double the month of Watso
+(July). The year begins on, or about,
+the 12th of April. The days of worship
+are the days of the four quarters
+of the moon; but the days of the new
+and full moon seem to have preference
+over those of the two other quarters,
+which latter are scarcely noticed or
+distinguished from common days. It
+was on the day of the full moon of
+April that Thoodzata made her grand
+offering.</p></div>
+
+
+<div class="footnote"><p><a name="Footnote_3_58" id="Footnote_3_58"></a><a href="#FNanchor_3_58"><span class="label">[3]</span></a> The Burmese translator, not
+having given in his remarks the explanation
+or interpretation of Phralaong's
+five dreams, it seems rather
+presumptuous to attempt doing a
+thing, the neglect of which, on the
+part of the author, may be attributed
+either to voluntary omission or to incapacity
+and inability. Let us try to
+make up, in part, for the deficiency.
+The first dream prognosticated the
+future greatness of Phralaong, whose
+sway, by the diffusion of his doctrines
+throughout the world, was to be universal,
+extending from one sea to the
+other sea. The grass growing out of
+his navel and reaching to the sky was
+indicative of the spreading of his law,
+not only amongst the beings inhabiting
+the seat of men, but also amidst
+those dwelling in the abodes of Nats
+and Brahmas. The ants covering his
+legs offer an enigma, the explanation
+of which is reserved to some future
+&#338;dipus. As to the birds of various
+colours, gathering round him, from
+the four points of the compass, and
+on a sudden becoming all white, by
+their contact with him, they represent
+the innumerable beings that will
+come to hear the preaching of the
+future Buddha with divers dispositions,
+and different progress in the
+way of merits, and will all be perfected
+by their following the true
+way to merit, that he will point out
+to them. The fifth dream in which
+Phralaong thought he was walking
+on a mountain of filth, without being
+in the least contaminated by it, foreshowed
+the incomparable perfection
+and purity of Buddha, who, though
+remaining in the world of passions,
+was no more to be affected by their
+influence.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_59" id="Footnote_4_59"></a><a href="#FNanchor_4_59"><span class="label">[4]</span></a> We have now reached the most
+interesting episode of Phralaong's life.
+He is to become a perfected Buddha
+under the shade of the gniaong or
+banyan tree (<i>ficus indica</i>, <i>ficus religiosa</i>).
+There are two circumstances
+attending that great event, deserving
+peculiar notice. The first is the preference
+given to the east over the
+three other points of the compass,
+and the second, the mighty combat
+that takes place between Phralaong
+and the wicked Nat Manh, or Mar. I
+notice the first circumstance because
+it agrees with the tradition prevailing
+amongst most nations previous to or
+about the coming of our Lord, that
+from the east there was to come an
+extraordinary personage, who would
+confer on the human race the greatest
+benefits, and cause the return of
+happy times, like the golden age so
+much celebrated by poets. The Roman
+historian Suetonius bears testimony
+to the existence of that tradition
+as being universally known in his
+own days. It is not impossible that
+the same notion, not unknown in the
+far east, might have induced Phralaong
+to look towards the east at the
+supreme moment when perfect intelligence
+was to become his happy lot.
+It may be said in opposition to this
+supposition, that the splendour and
+magnificence of the sun, emerging
+from the bosom of night, and dispelling
+darkness by pouring a flood
+of light on the face of the earth, restoring
+nature to life and action, was
+a sufficient inducement to Phralaong
+for giving preference to the east.
+But to an ascetic like him, who is
+convinced that this world is a mere
+illusion, such a consideration would
+weigh very little on his mind, and
+would not be a sufficient motive to
+induce him to give so marked a preference
+to the east.
+</p><p>
+The second circumstance remarkable
+for the time it occurred, is the
+great combat between Phralaong and
+Manh. The first is the personification
+of goodness and benevolence towards
+all beings; the second is the
+personification of consummate wickedness.
+The contest is to take place
+between the good principle on the
+one hand, and the evil one on the
+other. Phralaong, on his becoming
+Buddha, will preach a law designed
+to dispel mental darkness, to check
+vicious passions, to show the right
+way to perfection, to unloose the ties
+that keep beings in the wretched state
+of existence, and enable them to reach
+safely the peaceful shores of Neibban.
+Manh, the devil himself, the father
+of darkness, of lies and deceit, delights
+in seeing all beings plunged
+into the abyss of vices, carried out of
+the right way by the impetuous and
+irresistible torrent of their passions,
+and doomed to turn for ever in the
+whirlpool of endless existences. He
+looks upon himself as the king of this
+world, and proudly exults in contemplating
+all beings bending their neck
+under his tyrannical yoke, and acknowledging
+his undisputed power.
+Now the moment approaches when a
+mighty antagonist will contend with
+him for the empire of the world.
+His mission will be to labour incessantly
+for the delivery of all beings
+from the grasp of their mortal enemy,
+and set them free from the tyranny
+of passions. Manh is enraged at the
+audacious pretensions of Phralaong.
+Hence the gigantic efforts he makes to
+maintain his rights, and retain possession
+of his empire. At the time
+Phralaong left the world to become a
+Rahan, Manh endeavoured to dissuade
+him from attempting such a design.
+But on this occasion, the tempter
+summons all his forces to avert, by
+an irresistible attack, the deadly blow
+soon to be levelled at him. It is
+needless to add that the reader, in
+perusing the detailed account of the
+attack of Manh against Phralaong,
+ought to bear in mind that it exhibits
+throughout but an allegory of the opposition
+of evil to good. The victory of
+Phralaong over Manh exemplifies the
+final triumph of truth over error.
+</p><p>
+When the contest was nearly over,
+Phralaong objected to the claims of
+Manh to the possession of his throne,
+on the ground that he never had
+practised the ten great virtues, nor
+performed works of kindness, charity,
+and benevolence, which alone can entitle
+a being to obtain the Buddhaship.
+It is to be borne in mind that
+these qualifications form the real
+characteristics of a Buddha, together
+with the possession of the supreme
+intelligence. In this system, they
+admit that there exist certain beings
+called Pitzega-Buddhas, who possess
+all the knowledge and science of a
+genuine Buddha, but as they are
+divested of those benevolent feelings
+which induce the former to labour
+earnestly for the benefit and salvation
+of all beings, they cannot be
+assimilated to the real Buddhas. The
+cross-legged position which our Buddha
+has always taken in preference to
+any other, whilst he spent forty-nine
+days at the foot of and in various
+places round the Bodi tree, is, as
+every one knows, peculiar to and a
+favourite with all Asiatics. But with
+him, it is the fittest position for meditation
+and contemplation. Hence
+most of the statues or images of Gaudama
+exhibit or represent him in the
+cross-legged position which he occupied
+when he attained the Buddhaship.
+As this event is by far the
+most important of his life, it is but
+natural that this great occurrence
+should ever be forced upon the attention
+and memory of his followers, by
+objects representing him on that most
+important stage of his last existence.
+It is not unusual to meet with statues
+of Gaudama, sometimes of colossal
+dimensions, representing him in a reclining
+position. This is the peculiar
+situation he occupied when he died.
+Hence those two most common images
+of Gaudama are designed to remind
+his followers of the two greatest circumstances
+of his life, viz., his becoming
+Buddha, and his entering the
+state of Neibban.
+</p><p>
+Here again one is forcibly compelled
+to reflect on the singular <i>r&ocirc;le</i> attributed
+to those Pitzega-Buddhas.
+They possess all the science of a
+Buddha, but are deficient in that
+kindness, benevolence, and zeal which
+prompt the real Buddhas to labour
+so strenuously for the deliverance of
+all beings. They appear only in those
+ages of darkness and ignorance which
+are not to be brightened and enlightened
+by the presence of a Buddha.
+They are like smaller luminaries,
+shedding a pale light among men to
+prevent their sinking into an unfathomable
+abyss of ignorance; they
+maintain on earth some sparks of the
+knowledge of fundamental truths,
+which otherwise would be completely
+obliterated from the memory of men.
+Not unlike the prophets of old, they
+prepare men in an indirect manner
+for the coming of the future deliverer.
+Their mission being at an end, when
+a Buddha is to come among men,
+they disappear, and none of them is
+to be seen either in the days of
+Buddha or during all the time his
+religion is to last.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_60" id="Footnote_5_60"></a><a href="#FNanchor_5_60"><span class="label">[5]</span></a> The witness whom Phralaong
+summoned in support of his claim to
+the undisturbed possession of the
+throne was the earth itself. It maybe
+from the example that was set on
+this occasion that Buddhists have
+borrowed the habit of calling the
+earth as a witness of the good works
+they have done or are doing. I will
+briefly relate what is done and said
+on such occasions. During my former
+residence in Burmah I observed
+on a certain occasion, when taking
+my evening walk, about ten or twelve
+persons of both sexes assembled on a
+rather retired spot in the vicinity of
+a pagoda. As they appeared all
+quite attentive, I came near to them
+to see what was the cause that had
+brought them thither, and what occurrence
+seemed to rivet their attention.
+As I was known to some of
+them, they were not frightened by
+my sudden apparition. On my asking
+them the motive of their assembling
+here at a late hour, they
+said that, having buried yesterday a
+child two years old, they came to
+make some offerings of boiled rice,
+plantains, and other fruits, to propitiate
+the Nat of the place. Having
+asked them to repeat the formula
+they had uttered on the occasion,
+they kindly complied with my request.
+Here is the substance of that
+formula. "Believing in the three
+precious things, Buddha, the Law,
+and the Assembly of the perfect, I
+make this offering, that I may be delivered
+from all present and future
+miseries. May all beings existing in
+the four states of punishment reach
+the fortunate seats of Nats. I wish
+all my relatives and all men inhabiting
+this and other worlds to have a
+share in this meritorious work. O
+earth and you Nats, guardians of this
+place, be witness to the offering I am
+making." On uttering these last
+words, the offerer of the present, or
+a talapoin, sent for this purpose,
+pours down some water on the
+ground.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_61" id="Footnote_6_61"></a><a href="#FNanchor_6_61"><span class="label">[6]</span></a> As the Nats and all other beings
+are to be benefited by the preachings
+of Buddha, it is but natural that they
+all join in singing his praises and
+exalting his glorious achievements.
+The Nagas and Galongs are fabulous
+animals, which are often mentioned
+in the course of this Legend. It has
+been observed in a former note that,
+according to the Buddhistic notions,
+animals are beings in a state of
+punishment, differing from man, not
+in nature, but in merits. Some of
+them, having nearly exhausted the
+sum of their demerits, begin to feel
+the influence of former merits. They
+are supposed to have, to a certain
+extent, the use of reason. No wonder
+if they rejoice at seeing the
+triumph of him who is to help them
+in advancing towards a condition
+better than their present one.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_62" id="Footnote_7_62"></a><a href="#FNanchor_7_62"><span class="label">[7]</span></a> The banyan tree, at the foot
+of which Phralaong obtains perfect
+intelligence, is occasionally called
+throughout this narrative the Bodi
+tree. The word Bodi means wisdom,
+science, or knowledge. The Burmese,
+in their sacred writings, always
+mention the tree by that name, because,
+under its shade, perfect science
+was communicated to Phralaong. It
+is supposed to occupy the very centre
+of the island of Dzampudiba. During
+all the while Phra or Buddha (let
+us call him now by that name) remained
+under that tree his mind was
+engaged in the most profound meditation,
+which the gigantic efforts of his
+enemy could scarcely interrupt. It
+is not to be inferred from the narrative
+in the text that supreme intelligence
+was communicated suddenly or
+by miraculous process to our Buddha.
+He was already prepared, by former
+mental labours, for that grand result;
+he had previously capacitated himself,
+by studies and reflection, for the reception
+of that more than human
+science; he required but a last and
+mighty effort of his intelligence to
+arrive finally at the acme of knowledge,
+and thereby to become a perfect
+Buddha. That last effort was
+made on this occasion, and crowned
+with the most complete success. He
+gained the science of the past, present,
+and future.
+</p><p>
+It would be somewhat curious to
+investigate the motives that have determined
+Buddhists to give to that
+sacred tree the name of Bodi. At
+first sight one will infer that such a
+name was given to the tree because,
+under its refreshing and cooling
+shade the Bodi, or Supreme intelligence,
+was communicated to Phralaong.
+The occurrence, however
+extraordinary it be, is scarcely sufficient
+to account for such an appellation.
+Bearing in mind the numerous
+and striking instances of certain revealed
+facts and truths, offered to
+the attention of the reader of this
+Legend, in a deformed but yet recognisable
+shape, it would not be quite
+out of the limits of probability to
+suppose that this is also a remnant
+of the tradition of the tree of knowledge
+that occupied the centre of the
+garden of Eden.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_63" id="Footnote_8_63"></a><a href="#FNanchor_8_63"><span class="label">[8]</span></a> The theory of the twelve causes
+and effects is, in itself, very abstruse,
+and almost above the comprehension
+of those uninitiated in the metaphysics
+of Buddhists. I will attempt
+to analyse it in as simple and clear a
+way as possible. This theory is very
+ancient, probably coeval with the
+first ages of Buddhism. It forms
+this basis of its ontology and metaphysics
+in the same manner as the
+four great and transcendent truths
+are the foundation whereupon rests
+the system of morals. It is probable
+that Gaudama, in his preachings,
+which were very simple, and within
+the reach of ordinary minds, never
+formulated his doctrine on this essential
+point in such a dry and concise
+manner. But the seed was sown,
+and the germ deposited here and there
+in his instructions. His immediate
+disciples, in endeavouring to give a
+distant shape to their master's doctrines,
+gradually framed the formula
+or theory just stated. It, in fact,
+presents the very characteristics of a
+system elaborated in a philosophical
+school.
+</p><p>
+In taking our departure from the
+first cause, which is <i>Awidza</i>, or ignorance,
+or the wanting in science, or
+no knowledge, we have to follow the
+different stages and conditions of a
+being until it reaches decrepitude,
+old age, and death. When we speak
+of ignorance, or no science, we must
+not suppose the material existence of
+a being that ignores. But we must
+take ignorance in an abstract sense,
+deprived of forms, and subsisting in
+a manner very different from what
+we are wont to consider ordinary
+beings. A European has a great
+difficulty in finding his way through
+a process of reasoning so extraordinary,
+and so different from that
+positivism which he is used to. But
+with the Buddhist the case is widely
+different. He can pass from the abstract
+to the concrete, from the ideal
+to the real, with the greatest ease.
+But let us follow the scale of the
+causes and effects, upon which there
+are twelve steps.
+</p><p>
+From ignorance comes <i>Sangkara</i>,
+that is to say, conception or imagination,
+which mistakes for reality what
+is unreal, which looks on this world
+as something substantial, whilst it is,
+indeed, nothing but shadow and
+emptiness, assuming forms which
+pass away as quick as the representations
+of theatrical exhibitions.
+Sangkara, in its turn, begets <i>Wignian</i>,
+or knowledge, attended with a
+notion of sentiment, implying that of
+soul and life, in an abstract sense.
+From Wignian proceeds <i>Namrup</i>, the
+name and form, because knowledge
+can have for its object but name and
+form, &amp;c., or, to speak in the language
+of Buddhists, things that are external
+and internal. But let it be borne
+in mind that what is herein meant
+is but the individuality of an ideal
+being.
+</p><p>
+The name and form give birth to
+the <i>Chayatana</i>, six senses, or seats of
+the sensible qualities. To our division
+of the five ordinary senses
+Buddhists add the sixth sense of
+Mano, or the heart, the internal
+sense. Through the senses we are
+put in communication or contact with
+all objects; hence the six senses give
+rise to the sixth cause <i>Pasa</i>, which
+means, properly speaking, contact.
+From this cause flows the seventh
+one, called <i>Wedana</i>, or sensation, or,
+more generally still, sensibility. In
+fact, there can be no contact from
+which there will not result some sensation,
+either pleasant or unpleasant,
+<i>Wedana</i> gives infallibly rise to <i>Tahna</i>,
+or passion, or desire, or inclination.
+From this point the series of causes
+and effects is comparatively easy, because
+it presents conditions essentially
+connected with a material object.
+By Tahna we ought not to understand
+only the mere inclination that
+the sexes have one for the other, but
+the general propensity created in a
+being by any contact whatever, or perhaps,
+as usual with Buddhists, the
+desire taken in an abstract sense.
+</p><p>
+The immediate result from Tahna
+is <i>Upadan</i>, the attachment, or the
+conception. It is that state in which
+the desire adheres to something, assumes
+a shape. It is, in fact, the
+being conceived. From the state of
+conception the being passes into that
+of  <i>Bawa</i>, or existence, or that condition
+which is created and made by
+the influence of former good or bad
+deeds preceding birth, which is but
+the apparition of the being into this
+world. <i>Dzati</i>, or birth, is the
+eleventh cause. It is the ushering of
+a being into the world. There are
+six ways by which a being comes
+into this world, viz., those of Nat,
+Man, Assura, Preitta, animal, and
+the inhabitant of hell. Birth is accomplished
+in four different manners,
+by humidity, an egg, a matrice, and
+metamorphosis.
+</p><p>
+The twelfth and last step in the
+ladder of the causes and effects is decrepitude
+and death. In fact, every
+being that is born must grow old,
+decay, and finally die.
+</p><p>
+Such is the process followed by
+Buddhists in attempting to account
+for all that exists. What effect
+could such a reasoning have over the
+mind of the generality of hearers it
+is difficult to say. But we may rest
+assured that, though these principles
+existed, as an embryo, in the discourses
+of the author of Buddhism,
+they were never laid before the
+generality of hearers in that crude
+scholastic form. Such abstruse ideas,
+when analysed and commented upon
+by Buddhist doctors, gave rise to
+the most opposite conclusions. The
+materialist school based its revolting
+doctrines upon that theory; we may
+add that the opinions of that school
+are generally held in Burmah, and by
+the great mass of Buddhists. Some
+other doctors reasoned in the following
+manner: Ignorance supposes two
+things, a being ignoring and a thing
+ignored, that is to say, man and the
+world. They admitted the eternity
+of a soul which had to pass through
+the series above enumerated. With
+them metempsychosis was a process
+exactly similar to that imagined by
+the Brahmins. As to the world, it
+was, to them, an unreality. Knowledge
+enabled them to come to the
+position of understanding and believing
+that there is no such thing as
+what we by mistake call world. The
+latter opinion, which seems to admit
+of a principle existing distinct from
+matter, is opposed to the former and
+general one, which supposes that
+spirit is but a modification of matter.
+We deliberately make use of the
+doubt, implying expression, at the
+head of the preceding sentence, respecting
+the real opinions of the
+latter school, because, in their way
+of arguing, it is impossible not to
+come to the painful conclusion that
+they ignore, or do not admit, a distinction
+between spirit and matter.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_64" id="Footnote_9_64"></a><a href="#FNanchor_9_64"><span class="label">[9]</span></a> In a work different from that
+which has been translated is found a
+more developed exposition of the four
+great and sublime truths. We think
+that the reader will like to see in
+what manner Buddhists themselves
+understand this important subject,
+which is, with them, the foundation
+of their doctrine on morals.
+</p><p>
+There are four great truths: pain,
+the production of pain, the destruction
+of pain, and the way leading to
+that destruction. What is pain,
+which is the first of the great truths?
+It is birth, old age, sickness, death,
+the coming in contact with what we
+dislike, the separation from what we
+feel an attachment for, the illusion
+which begets false knowledge. All
+that is pain. What is the production
+of pain, the second sublime truth?
+It is the desire which incessantly
+longs for an illusory satisfaction,
+which can never be obtained. That
+desire is a perpetually renewed craving,
+coveting objects here and there,
+and never satiated. Such is the
+cause productive of pain; such is the
+prolific source of all miseries. What
+is the destruction of pain, which is
+the third great truth? It is the doing
+away with that desire which always
+shows itself, searches after this or
+that object, is always attended with
+feelings of pleasure, or some other
+sensations. It is the perfect and
+entire stifling of that craving which
+always covets, and is never satiated.
+The estranging oneself from that desire
+and that craving, the complete
+destruction of both, constitutes the
+third great truth. What is the way
+leading to the destruction of that desire,
+which is the fourth great truth?
+The way which one has to follow, in
+order to obtain that most desirable
+result, is that which the wise man
+invariably follows, when he is with
+an intention, will, diligence, action,
+life, language, thought, and meditation,
+always pure and correct.
+</p><p>
+The four truths are exceedingly
+praised by Buddhists. They constitute
+what is emphatically called the
+law of the wheel, incessantly revolving
+upon itself, and always presenting
+successively those four points to
+the attentive consideration and affectionate
+piety of the faithful.  They
+are the offensive weapons wherewith
+passions are attacked and destroyed:
+they are the sword that cuts asunder
+the link that retains a being in the
+circle of existences. The revelation,
+or manifestation of those truths, is
+the great work that a Buddha has to
+perform. When it is made, all beings
+in their respective seats rejoice in an
+extraordinary manner. Inanimate
+nature even partakes in the universal
+joy. The earth shakes with a great
+violence, and the greatest prodigies
+proclaim aloud the fortunate manifestation
+of a law which opens to all
+beings the way leading to deliverance.
+The preaching of that doctrine
+took place for the first time in the
+forest of Migadawon, not far from
+Baranathee, in the presence and for
+the benefit of the five Rahans, who
+had attended on Buddha, during the
+six years of mortification which he
+spent to prepare and qualify himself
+for the Buddhaship.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_65" id="Footnote_10_65"></a><a href="#FNanchor_10_65"><span class="label">[10]</span></a> Buddhists allow to their Buddha
+the power of working wonders and
+miracles.  How is this power conferred
+upon him? This is a difficulty
+they cannot explain satisfactorily.
+The science of Buddha makes him acquainted
+with all the laws regulating
+nature, that is to say, the <i>ensemble</i>
+of the animate and inanimate beings
+constituting a world; but one is at a
+loss to find the origin of that power
+which enables him, as often as he
+likes, to suspend the course of those
+laws. Be that as it may, certain it is
+that Buddha resorted always, during
+the course of his preachings, to miracles,
+in order to convince those who
+seemed to listen with rather an incredulous
+ear to his doctrines. Miracles
+were used successfully, as powerful
+and irresistible weapons, against
+certain heretics, the Brahmins, in
+particular, who taught doctrines opposed
+to his own. They often accompanied
+his preachings, for increasing
+faith in the heart of his hearers.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_66" id="Footnote_11_66"></a><a href="#FNanchor_11_66"><span class="label">[11]</span></a> The great tempter had been foiled
+in all his attempts to conquer Buddha.
+In the sadness of his heart he was
+compelled to acknowledge the superiority
+of his opponent and confess
+his defeat. His three daughters came
+to console him, promising that they
+would, by their united efforts, overcome
+the firmness of the great Rahan,
+by awakening in his heart the fire of
+concupiscence. The names of those
+three daughters of Manh denote concupiscence.
+These new enemies of
+Buddha, therefore, are mere personifications
+of the passion of lust. Pride,
+personified in Manh, had proved
+powerless against the virtue of Buddha;
+he is now assailed from a different
+quarter; the attack is to be
+directed against the weakest side of
+human nature. But it is as successless
+as the former one: it affords to
+Buddha another occasion for a fresh
+triumph.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_67" id="Footnote_12_67"></a><a href="#FNanchor_12_67"><span class="label">[12]</span></a> In Burmah the originator of the
+great Buddhistic system is called
+Gaudama, and this appellation, according
+to many, appears to be his
+family name. When he is called
+Rahan Gaudama, it means the ascetic
+belonging to the family of Gaudama.
+In Nepaul, the same personage is
+known under the name of Thakiamuni,
+that is to say, the ascetic of
+the Thakia family. Those who refused
+to believe in Buddha and his
+doctrines, those who held tenets disagreeing
+with his own, and professed
+what, in the opinion of their adversaries,
+was termed a heretical creed,
+invariably called Buddha by his family
+name, placing him on the same level
+with so many of his contemporaries
+who led the same mode of life. The
+Siamese give the appellation of Sammana
+Khodom to their Buddha, that
+is to say, Thramana Gaudama, or
+Gautama. The Sanscrit word Thramana
+means an ascetic who has conquered
+his passions and lives on alms.
+Gaudama belonged to the Kchatria
+caste. Kings and all royal families
+in those days came out of the same
+caste. Hence his father Thoodaudana
+was king of the country of Kapilawot,
+anciently a small state, north of
+Goruckpore.
+</p><p>
+The young Pounha, not unlike the
+young man mentioned in the gospel,
+had, by the preachings of Gaudama,
+become acquainted with all the laws
+and practices relating to the general
+duties and obligations incumbent on
+men in general. He might have perhaps
+added that he had observed all
+those precepts from his youth, or, at
+least, that he was sure now, with the
+additional light he had received from
+his eminent teacher, to observe faithfully
+all the injunctions mentioned in
+the course of the lecture: but he was
+not satisfied with an ordinary proficiency
+in virtue and observances; he
+aimed at superior attainments; he
+wished to obtain the greatest perfection,
+that is to say, that of Brahmas.
+In what does such a perfection consist?
+The book of metaphysics informs
+us that the five states of Dzan,
+or contemplations, are enjoyed by the
+beings located in the sixteen seats of
+Brahmas, in the following order.
+The first state, or that of consideration,
+is shared by all the beings inhabiting
+the three first seats of Brahmas.
+Their occupation is to consider
+the various subjects the mind has to
+dwell on. The second Dzan, or reflection,
+is reserved for the beings
+occupying the next three seats. Those
+beings have no more to look out for
+subjects of meditation. Their sole
+occupation is to dive into truth and
+fathom its depth and various bearings.
+The third state of Dzan procures
+the pleasure which is derived
+from the contemplation of truth, and
+belongs to the beings of the three
+seats, superior to those just alluded
+to; in the fourth Dzan is enjoyed a
+placid happiness, which is the result
+of the possession of truth; it is reserved
+for the beings of the three next
+seats. The fifth Dzan, or perfect
+stability, is the happy lot of the
+beings living in the five last seats.
+Those fortunate inmates are so entirely
+rooted in truth, and so perfectly
+exempt from all that causes
+mutability, that they arrive at a state
+of complete fixity, the whole of their
+soul being riveted on truth.
+</p><p>
+Apology is certainly due to the
+reader, who is but slightly initiated
+in such abstruse subjects, for laying
+before him particulars with which he
+is so unfamiliar; but this trouble
+must be borne up by him who desires
+to obtain access into the gloomy sanctuary
+of Buddhism.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_68" id="Footnote_13_68"></a><a href="#FNanchor_13_68"><span class="label">[13]</span></a> The episode of these two merchants
+is well known to the inhabitants
+of the Irrawaddy valley. In
+three different manuscripts which the
+writer has had in his hands, he has
+found it related with almost the same
+particulars. Oukkalaba, the place
+the two young men started from, was
+situated probably on the spot now
+occupied by the village of Twaintay,
+or not far from it. How far that
+place was from the sea in those remote
+times it is not possible to ascertain
+with precision. Certain it is,
+that it was a port from which vessels
+sailed across the Bay of Bengal. The
+port of Eedzeitha has not as yet been
+identified with any known locality.
+It was situated in all probability between
+the mouth of the Krichna and
+that of the Hoogly. One of the
+manuscripts mentions that when
+Gaudama handed over to the two
+merchants eight hairs of his head, he
+bade them, on their arrival in their
+country, deposit the hairs on a small
+hill called Seingouttara, where the
+relics of the three former Buddhas of
+our period had been enshrined. They
+were twenty-seven days in reaching
+Maudin or Cape Negrais, rather a
+long voyage. Having come to their
+own place, they related to the governor
+all the particulars of their
+interesting journey. The latter, without
+loss of time, assembled the people
+and set out in search of the Seingouttara
+mount. All the eminences were
+cleared of their brushwood, but the
+mount could not be discovered. Not
+knowing what to do, they consulted
+the Nats on that affair. At last,
+through their assistance, the mount
+was found out. But when they inquired
+about the place of the relics
+of the three former Buddhas, the
+Nats of Yesapan, Inandra, and Gauveinda
+confessed that they knew nothing
+on the subject, but referred the
+inquirers to other Nats older than
+they, viz.: those of Deckina, Yauhani,
+Maubee, Ameisa, and Tsoolay, who at
+once pointed out the spot which they
+were so eagerly searching after. This
+spot is no other than the one over
+which stands and towers the lofty
+and massive Shoay Dagon. They
+erected a Dzedy, in which they enshrined
+the relics they had brought
+with them, the eight hairs of Buddha.
+This story is doubtless the foundation
+on which rests the popular belief that
+those very hairs are to this day in
+the interior of that monument, and
+the true source from which has originated
+the profound veneration
+which, in our own days, Buddhists,
+from all parts of Burmah, Siam, and
+the Shan states, pay by their pilgrimages
+and offerings to the Dagon
+Pagoda.</p></div>
+
+<div class="footnote"><p><a name="Footnote_14_69" id="Footnote_14_69"></a><a href="#FNanchor_14_69"><span class="label">[14]</span></a> Upasaka is a Pali word which is
+designed to mean those persons who,
+having heard the instructions of
+Buddha, and professed a faith or belief
+in him and his doctrines, did not
+enter the profession of Rahans.
+Hence they are quite distinct from
+the Bikus or mendicants, who formed
+the first class of the hearers of
+Buddha, and renounced the world in
+imitation of their great master. The
+Upasakas were therefore people adhering
+to the doctrines of Buddha,
+but as yet remaining engaged in the
+ordinary pursuits of life. The two
+brothers became disciples of Buddha,
+but not of the first class, since they
+did not embrace the more perfect
+mode of life of the ascetics.
+</p><p>
+This is the first instance in this
+legend of an allusion being made to
+relics, that is to say, to objects
+supposed to be surrounded with a
+certain amount of sacredness, and
+esteemed on that account to be worthy
+of receiving from devotees respect
+and veneration. The two young converts,
+not as yet confirmed in the new
+faith they had embraced, thought
+they wanted some exterior object to
+which they might hereafter direct
+their homage and offer their respects.
+They were as yet far from being acquainted
+with the sublime science of
+their eminent teacher, who, disregarding
+matter and all its modifications,
+could not but feel quite indifferent
+respecting the pretended value
+of relics of even the most sacred
+character. How is it that the stern
+moralist, the contemner of this illusory
+world, could think of giving a
+few hairs of his head to two new
+young converts, that they might use
+them as objects of worship? Buddha
+doubtless knew exactly and appreciated
+admirably the wants and necessities
+of human nature as it is, and
+will very likely ever be to the end of
+ages. Men are led, actuated, impressioned,
+and influenced by the senses;
+in fact, it is through their senses that
+the knowledge of things is conveyed
+to their minds. He gave to his imperfectly
+instructed disciples a thing
+that would serve to vivify and reanimate
+in their memory the remembrance
+of Buddha, and of the instructions
+they had heard from him. Those
+grossly-minded hearers asked for an
+object they might carry about with
+them and worship. Buddha, out of
+deference for their weak intellect,
+gave them a few hairs of his head,
+the sight of which was designed to
+maintain in their souls a tender affection
+for the person of him these
+things had belonged to. This subject
+will receive hereafter the further
+treatment it deserves when we come
+to examine the nature of the worship
+paid by Buddhists to the images of
+Gaudama, and to the relics and
+Dzedis.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span></p>
+<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.</h2>
+
+<div class="blockquot"><p><i><b>Buddha hesitates to undertake the task of preaching the law&mdash;The great
+Brahma entreats him to preach the law to all beings&mdash;His assent to the
+entreaties&mdash;Journey towards Migadawon&mdash;He meets Ouppaka&mdash;His first
+preachings&mdash;Conversion of a young nobleman named Ratha, followed by
+that of his father and other relatives&mdash;Conversion of several other noblemen&mdash;Instructions
+to the Rahans&mdash;Conversion of the three Kathabas.</b></i></p></div>
+
+
+<p>Having come to the end of his great meditations,<a name="FNanchor_1_70" id="FNanchor_1_70"></a><a href="#Footnote_1_70" class="fnanchor">[1]</a> Buddha
+left this spot and returned to the place called Adzapala,
+where he revolved the following subject in his mind:&mdash;"The
+knowledge," said he, "of the law and of the four
+great truths, which I alone possess, is very hard to be had.
+<span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span>
+The law is deep; it is difficult to know and understand it;
+it is very sublime, and can be comprehended only by the
+means of earnest meditation. It is sweet, filling the soul
+with joy, and accessible only to the wise. Now all beings
+are sunk very low by the influence of the five great passions;
+they cannot free themselves from their baneful
+operation, which is the source of all mutability. But the
+law of mutability is the opposite of the law of Neibban or
+rest. This law is hard to be understood. If I ever preach
+that law, beings will not be able to understand me, and
+from my preaching there will result but a useless fatigue
+and unprofitable weariness,"  Buddha thus remained almost
+disinclined to undertake the great duty of preaching the
+law. The great Brahma, observing what was taking place
+in Buddha's soul, cried out: "Alas! all mankind are
+doomed to be lost. He who deserves to be worshipped by
+all beings now feels no disposition to announce the law to
+them."  He instantly left his seat, and having repaired to
+the presence of Phra, his cloak over his shoulders with
+one extremity hanging backward, he bent his knee, lifted
+up his joined hands to the forehead before the sage, and
+said to him: "Most illustrious Buddha, who art adorned
+with the six glories, do condescend to preach the most
+excellent law; the number of those buried under the weight
+and filth of passions is comparatively small; if they do
+not listen to the law there will be no great loss. But
+there is an immense number of beings who will understand
+the law. In this world there are beings who are moderately
+given up to the gratification of sensual appetites;
+and there are also a great many who are following heretical
+opinions to whom the knowledge of truth is necessary, and
+who will easily come to it. Lay now open the way that
+leads to the perfection of Ariahs; those perfections are
+the gates to Neibban." Thus he entreated Buddha. This
+Brahma had been in the time of Buddha Kathaba a Rahan,
+under the name of Thabaka, and was transferred to the
+first seat of Brahma for the duration of a world.</p>
+
+<p><span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span>On
+hearing the supplications of that Brahma, Buddha
+began to feel a tender compassion for all beings. With the
+keen eyes of a Buddha he glanced over the whole world.
+He discovered distinctly those beings who were as yet
+completely sunk in the filth of passions, those who were
+but partly under the control of passions, and those whose
+dispositions seemed to be more promising. He then made
+to the chief of Brahmas the solemn promise that he would
+preach his law to all beings. Satisfied with the answer he
+had received, the chief rose up, withdrew respectfully at a
+proper distance, and turning on the right, left the presence
+of Buddha and returned to his own seat.</p>
+
+<p>Another thought preoccupied the mind of Buddha. "To
+whom," said he, "shall I announce the law?" Having
+pondered a while over this subject, he added: "The Rathee
+Alara of the Kalama race is gifted with wisdom and an
+uncommonly penetrating mind; passions have scarcely any
+influence over him. I will first preach to him the most
+excellent law." A Nat then said to Phra that Alara had
+died seven days ago. Buddha, to whom the past is known,
+had already seen that Alara was dead. He said: "Great
+indeed is the loss Alara has met with; he would have
+doubtless been able to understand right well the law I
+intended to preach to him. To whom shall I go now?"
+Having paused a while, he added: "The Rathee Oodaka,
+son of Prince Rama, has a quick perception; he will easily
+understand my doctrine; to him I will announce the law."
+But the same Nat told him that Oodaka had died the
+night before last, at midnight. "O! great is the loss
+that has come upon Oodaka; he would have easily
+acquired the knowledge of the perfect law." Buddha
+considered a third time, and said to himself: "To whom
+shall I go to preach the law?" After a moment's delay
+he added: "Many are the services I received in the wilderness
+from the five Rahans who lived with me.<a name="FNanchor_2_71" id="FNanchor_2_71"></a><a href="#Footnote_2_71" class="fnanchor">[2]</a> I will repay
+<span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span>
+their good offices to me, by preaching to them the law, but
+where are they now?" His penetrating regards soon discovered
+them in the solitude of Migadawon. Having
+enjoyed himself in the place Adzapala, Buddha went on
+towards the country of Baranathee. All the former
+Buddhas travelled through the air, but our Buddha, who
+<span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span>
+had merciful designs over Upaka, went on foot. On his
+way to the village of Gaya, at a distance of three gawots
+from the Bodi tree, Buddha went to rest, at midday, for a
+while under the cooling shade of a tree. There he was
+seen by the heretic Rahan Upaka, who, approaching near
+him, said, "O Rahan, all your exterior bespeaks the most
+amiable qualities; your countenance is at once modest and
+beautiful. Under what teacher have you become a Rahan?
+To what law or doctrine have you given preference in
+your arduous studies?" Buddha answered: "Upaka, I
+have triumphed over all the laws of mutability; I am
+acquainted with all the laws that rule this universe, and
+the beings existing therein; from concupiscence and other
+passions I am wholly disengaged. I have come to preach
+the most excellent law to all beings, and teach them the
+four great truths I alone am acquainted with. I will beat
+<span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span>
+the great drum of the law. I have no teacher, and among
+Nats and men there is none equal to me. Because of my
+victory, I have been named Zeena. Now I am proceeding
+to the country of Baranathee, for the sake of preaching
+the law." Upaka replied, "You are certainly the illustrious
+Gaudama." He then shook his head, turned away
+from the road, and went to the village of Wingaha. The
+instructions, however, germinated as good seed in the soul
+of Upaka, and were the foundation of his subsequent conversion,
+which happened as follows:&mdash;After this interview
+with Gaudama, Upaka dwelt as a hermit in the village of
+Wingaha, where a shed was erected for his dwelling. A
+hunter brought him support. It happened that the hunter
+being engaged in a hunting excursion, his daughter went
+to the hermit's cell, to carry him his food. Upaka was
+smitten by the beauty of the damsel. He stretched himself
+on his belly and said to himself, "I will take no food,
+nor change this position, unless I obtain the object of my
+wishes." He stayed for several days in that position
+without uttering a word, or making a single movement, or
+taking any food. At last the hunter returned, and went
+forthwith to the hermit's cell to inquire about the cause of
+his strange behaviour. He pulled him by the feet, calling
+him aloud by the name of hermit; after a while a sepulchral
+groan was heard, indicating that he was still alive.
+The good hunter affectionately entreated him to mention
+to him what he wanted; that he was ready to give him
+anything that he would ask. The hermit a second time
+made a prolonged groan, as a man endeavouring to gather
+strength. He then mentioned to the hunter the passion
+he had for his daughter, and swore that he would die on
+the spot if his demand were rejected. The father having
+given his consent, Upaka rose up, and was soon married
+to Tsawama, who after due time presented him with a son.
+It happened that Tsawama soon began to dislike her
+husband, and poured upon him on every occasion all sorts
+of abuse. Unable to bear any longer the unpleasant
+<span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span>
+behaviour of his wife, Upaka said to himself, "I have here
+neither friend nor supporter: I will go to my friend Dzina;
+he will receive me with kindness." Hereupon he departed,
+inquiring everywhere about his friend Dzina. At last he
+arrived at the place where Buddha was staying with his
+disciples. Some of them, hearing Upaka inquiring with a
+loud voice about his friend Dzina, took him into the
+presence of Buddha, who, understanding at once the sad
+and painful state of the old man, kindly asked what he
+wanted. Upaka replied that he desired to become a
+Samanay under his direction. Buddha, to try his disposition,
+said to him, "You are too old, Upaka, to enter upon
+the course of the severe life of a Samanay, and conform to
+the enjoined practices." But the latter renewing his
+entreaties, he was admitted among the members of the
+assembly. He became an Anagam, died and migrated to
+one of the seats of Brahmas. After a short stay up there,
+he obtained the deliverance. His son was Thoobadda,
+who became afterwards an illustrious convert. Buddha
+continued his way towards Baranathee, and soon reached
+the solitude of Migadawon, a little distant from Baranathee,
+and went to the place where lived the five unbelieving
+Rahans. When they saw him coming at a distance, they
+said to each other, "The Rahan Gaudama is in search after
+disciples; he has just performed penitential deeds, and he
+is looking out for alms and clothes. Let us pay no respect
+to him in the way of going out to meet him, of receiving
+the tsiwaran from his hands, of presenting him water to
+wash his feet and preparing a place to sit on; let him sit
+wherever he pleases." Such was the plan they concerted
+among themselves. But when Buddha drew near, they
+could adhere no longer to their resolution. They rose up
+and went out to welcome his arrival. One took the
+tsiwaran from his hands, another the patta, a third one
+brought water for the washing of the feet, and a fourth
+one prepared a becoming place to rest. Buddha sat in the
+place that had been prepared for him. They called him
+<span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span>
+by the name of Gaudama and other appellations, usually
+bestowed on ordinary Rahans. Buddha meekly replied to
+them, "Do not call me any longer by the name of Gaudama,
+or any other title bestowed on an ascetic. I have
+become a Rahanda; I alone am acquainted with the four
+fundamental truths. Now I am come to preach to you
+the true law. Listen, O Rahans, to my words; I will
+lead you to the true state of Neibban. My law will make
+you acquainted not only with the truths to be known, but
+at the same time point out to you the duties you have to
+perform, in order to obtain the state of Arahat. There are
+four ways leading to perfection. He who steadily follows
+them will enjoy the rewards and merits gained by his
+exertions. In that position he will see distinctly his own
+self; the light of Neibban will break forth upon him. But
+in order to obtain the great results I set forth before you,
+he must forsake his house and the world, and become a
+Rahan."</p>
+
+<p>The unbelieving Rahans persisted in not acknowledging
+him as a Buddha, and reproached him with going about in
+search of disciples and in quest of alms. The same preaching
+was repeated by Buddha, and the same answer was
+returned by his incredulous hearers. At last Buddha,
+assuming a lofty and commanding tone, said to them, "I
+declare unto you that I am a Buddha, knowing the four
+great truths and showing the way to Neibban." The hitherto
+unbelieving ascetics humbled themselves, and declared
+their belief in him and in all that he had taught. From
+that moment they entered on the four ways of perfection.
+The day was that of the full moon of Watso. The preaching
+began at the moment when half the disc of the sun
+was visible on the western horizon, and half that of the
+moon was above the eastern horizon. When completed,
+the sun had just disappeared, and the moon's entire
+globe was visible on the horizon. The five first converts
+were named Kautagnya, Baddiha, Wappa, Mahanan, and
+Asadzi.<span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span></p>
+
+<p>The Nats, guardians of the country of Baranathee<a name="FNanchor_3_72" id="FNanchor_3_72"></a><a href="#Footnote_3_72" class="fnanchor">[3]</a> and
+Migadawon, hearing the sublime instructions delivered by
+Buddha on this occasion, cried aloud, "The law which the
+most excellent Buddha preaches is such as no man, Pounha
+or Brahma, can teach."  Their united voices were heard
+in the lowest seat of Nats; the inhabitants of that seat,
+catching their words, repeated them, and they were heard
+by those of the next seat, and so on, until they reached the
+seats of Brahmas, and were re-echoed through 10,000
+worlds. A mighty commotion was felt all over these
+worlds.</p>
+
+<p>The five at first unbelieving, but now believing Rahans
+obtained the perfection of Thautapati. Buddha often repeated
+to those that approached him, "Come to me; I
+preach a doctrine which leads to the deliverance from all
+the miseries attending existence." On that day, being the
+full moon of Watso, eighteen koodes (18,000,000,000) of
+Nats and Brahmas who had heard his preachings obtained
+<span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span>
+the deliverance. The conversation of those five Rahans
+exhibited to the world the splendid and wonderful sight of
+six Rahandas assembled in the same place.</p>
+
+<p>At that time, whilst Buddha was in the Migadawon
+grove, the memorable conversion of a young layman took
+place. There was in the country of Baranathee the son of
+a rich man, named Ratha. He was of very gentle and
+amiable disposition. His father had built for him three
+palaces for each season of the year. A crowd of young
+damsels, skilful in the art of playing on all sorts of musical
+instruments, attended him in each of those palaces.
+Ratha spent his time in the midst of pleasure and amusements.
+On a certain day, while surrounded with female
+dancers and singers, he fell into a deep sleep. The musicians,
+following his example, laid aside their instruments,
+and fell asleep too. The lamps, filled with oil, continued
+to pour a flood of light throughout the apartments. Awaking
+sooner than usual, Ratha saw the musicians all asleep
+round him in various and unseemly situations. Some
+slept with wide-opened mouths, some had dishevelled hair,
+some were snoring aloud, some had their instruments
+lying on themselves, and others by their sides. The whole
+exhibited a vast scene of the greatest confusion and disorder.
+Sitting on his couch in a cross-legged position, the
+young man silently gazed with amazement and disgust
+over the unseemly spectacle displayed before him; then he
+said to himself, "The nature and condition of the body
+constitute indeed a truly heavy burden; that coarser part
+of our being affords a great deal of trouble and affliction."
+Whereupon he instantly arose from his couch, put on his
+gilt slippers, and came down to the door of his apartment.
+The Nats, who kept a vigilant watch, lest any one should
+oppose him in the execution of his holy purpose, kept open
+the door of the house, as well as the gate of the city.
+Ratha, free from all impediments, directed his steps towards
+the solitude of Migadawon. At that time Buddha,
+who had left his sleeping place at a very early hour, was
+<span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span>
+walking in front of the house. He saw at a distance a
+young man coming in the direction he was in. He instantly
+stopped his pacing, and going into his own apartment,
+sat as usual on his seat, awaiting the arrival of the
+young stranger, who soon made his appearance and stated
+modestly the object of his visit. Buddha said to him, "O
+Ratha! the law of Neibban is the only true one: alone it
+is never attended with misery and affliction. O Ratha!
+come nearer to me; remain in this place; to you I will
+make known the most perfect and valuable law." On
+hearing these kind and inviting expressions, Ratha felt his
+heart overflow with the purest joy. He instantly put off
+his slippers, drew nearer to Buddha, bowed down three times
+before him, withdrew then to a becoming distance, and
+remained in a respectful attitude. Buddha began to preach
+the law, unfolding successively the various merits obtained
+by alms-giving, by a strict performance of all duties and
+practices of the law, and, above all, by renouncing the
+pleasures of this world. During all the while the heart of
+the young visitor expanded in a wonderful manner: he felt
+the ties that hitherto had bound him as it were to the
+world gradually relaxing and giving way before the unresisting
+influence of Buddha's words. The good dispositions
+of the young hearer were soon remarked by Buddha, who
+went on explaining all that related to the miseries attending
+existence, the passions tyrannising over the soul, the
+means wherewith to become exempt from those passions,
+and the great ways leading to perfection. After having
+listened to that series of instructions, Ratha, like a white
+cloth that easily retains the impressions of various colours
+printed upon it, felt himself freed from all passions, and
+reached at once the state of Thautapati.</p>
+
+<p>Ratha's mother, not meeting her son early, went up
+as usual to his apartment, and, to her great surprise, found
+him gone; moreover she observed unmistakable marks of
+his sudden and unexpected departure. She ran forthwith
+to her husband, and announced to him the sad tidings.
+<span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span>
+On hearing of such an unlooked-for event, the father sent
+messengers in the direction of the four points of the compass,
+with positive orders to search incessantly after his
+son, and leave no means of inquiry untried. As to himself
+he resolved to go to the solitude of Migadawon, in the hope
+of finding out some track of his son's escape. He had
+scarcely travelled a limited distance, when he observed on
+the ground the marks of his son's footsteps. He followed
+them up, and soon came in sight of Buddha's resting-place.
+Ratha was at the time listening with deepest attention to
+all the words of his great teacher. By the power of Buddha
+he remained hidden from the eyes of his father, who came
+up, and, having paid his respects to Gaudama, eagerly asked
+him if he had not seen his son. Gaudama bade him sit
+down and rest after the fatigue of his journey. Meanwhile
+he assured him that he would soon see his son. Rejoiced
+at such an assurance, Ratha's father complied with
+the invitation he had received. Buddha announced his
+law to this distinguished hearer, and soon led him to the
+perfection of Thautapati. Filled with joy and gratitude,
+the new convert exclaimed, "O illustrious Phra, your doctrine
+is a most excellent one; when you preach it, you do
+like him who replaces on its basis an upset cup; like him,
+too, who brings to light precious things, which had hitherto
+remained in darkness; like him who points out the right
+way to those that have lost it; who kindles a brilliant
+light in the middle of darkness; who opens the mind's
+eyes that they might see the pure truth. Henceforth I
+adhere to you and to your holy law; please to reckon me
+as one of your disciples and supporters."  This was the
+first layman that became a disciple of Gaudama, in the
+capacity of Upasaka.<a name="FNanchor_4_73" id="FNanchor_4_73"></a><a href="#Footnote_4_73" class="fnanchor">[4]</a></p>
+
+<p><span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span>Whilst
+Buddha was busily engaged in imparting instruction
+to Ratha's father, the young man had entered
+into a deep and solemn meditation over some of the
+highest maxims he had heard from his great teacher. He
+was calmly surveying, as it were, all the things of this
+world; the more he progressed in that great work, the more
+he felt there was in himself no affection whatever for
+anything. He had not yet become a Rahan, nor put on
+<span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span>
+the Rahan's dress. Phra, who attentively watched all the
+movements of his pupil's mind, concluded from his present
+dispositions that there could be no fear of his ever returning
+into the world of passions. He suddenly caused by
+his mighty power the son to become visible to his father's
+eyes. The father, perceiving on a sudden his son sitting
+close by him, said, "Beloved son, your mother is now
+bathed in tears, and almost sinking under the weight of
+affliction caused by your sudden departure; come now to
+her, and by your presence restore her to life, and infuse
+into her desolated soul some consolation."  Ratha, calm
+and unmoved, made no reply, but cast a look at his master.
+Buddha, addressing Ratha's father, said to him, "What
+will you have to state in reply to what I am about to tell
+you? Your son knows what you know; he sees what you
+see; his heart is entirely disentangled from all attachment
+to worldly objects; passions are dead in him. Who will
+now ever presume to say that he ought to subject himself
+again to them and bend his neck under their baneful influence?"
+"I have spoken rashly," replied the father;
+"let my son continue to enjoy the favour of your society;
+let him remain with you for ever and become your disciple.
+The only favour I request for myself is to have
+the satisfaction of receiving you in my house with my son
+attending you, and there to enjoy the happiness of supplying
+you with your food." Buddha by his silence assented
+to his request. No sooner had his father departed than
+Ratha applied for the dignity of Rahan, which was forthwith
+conferred upon him. At that time there were in the
+world seven Rahandas.<span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span></p>
+
+<p>On the following morning, Gaudama, putting on his
+yellow tsiwaran, and carrying the patta under his arm,
+attended by the Rahan Ratha, sallied from his house,
+and went, according to his promise, to the place of Ratha's
+father, to receive his food. He had scarce entered the
+house and occupied the seat prepared for him, when the
+mother of the new Rahan and she who was formerly his
+wife came both to pay him their respects. Buddha
+preached to them the law, explaining in particular the
+three<a name="FNanchor_5_74" id="FNanchor_5_74"></a><a href="#Footnote_5_74" class="fnanchor">[5]</a> principal observances becoming their sex and
+<span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span>
+condition. The effect of the preaching was immediate and
+irresistible: they became exempt from all sins, and attained
+the state of the perfect, of Thautapati, and became,
+among the persons of their sex, the first Upasakas. They
+desired to be ranked among his disciples, and devoted
+themselves to his service. They were the first persons of
+their sex who took refuge in the three precious things,
+Buddha, his law, and the assembly of the perfect. Gaudama
+and his faithful attendant, having eaten the excellent
+and savoury food prepared for them, departed from
+the house and returned to the monastery.</p>
+
+<p>Four young men<a name="FNanchor_6_75" id="FNanchor_6_75"></a><a href="#Footnote_6_75" class="fnanchor">[6]</a> belonging to the most illustrious
+<span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span>
+families of Baranathee, and formerly connected with Ratha
+by the ties of intimate friendship, having heard that their
+friend had shaved his head and beard, had put on a yellow
+dress and become a Rahan, said among themselves: "Our
+friend has withdrawn from the society of men, given up
+all pleasures, and has entered into the society of Rahans.
+There can be no doubt but the law of Wini<a name="FNanchor_7_76" id="FNanchor_7_76"></a><a href="#Footnote_7_76" class="fnanchor">[7]</a> is most
+<span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span>
+excellent and sublime, and the profession of Rahan most
+perfect." Whereupon they came to the place their friend
+resided in, prostrated themselves before him, as usual in
+such circumstances, and sat down at a respectful and becoming
+distance. Ratha took them before Buddha, praying
+him to deliver to those who had been his friends in
+the world the same instructions he had received from him.
+Gaudama willingly assented to his request, and forthwith
+began to explain to them the nature and abundance of
+merits derived from alms-giving. He initiated them into
+the knowledge of the chief precepts and observances of the
+law. These young hearers received with a cheerful heart
+his instructions, and felt within themselves an unknown
+power, dissolving gradually all the ties that had hitherto
+retained them in the world of passions. Delighted at
+remarking so good dispositions in those young men, Gaudama
+explained to them the higher doctrine of the four
+great and fundamental truths which lead to perfection.<a name="FNanchor_8_77" id="FNanchor_8_77"></a><a href="#Footnote_8_77" class="fnanchor">[8]</a>
+<span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span>
+When the preaching was over, they applied for and
+obtained the dignity of Rahans. There were at that
+time eleven Rahandas in the whole world.</p>
+
+<p>Fifty other young men of good descent, who had been
+the companions of Ratha while in the world, having heard
+that their friend had left the world, had put on the yellow
+<span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span>
+garb and become Rahan, said to each other: "The law
+which our friend listened to may not be a bad one; the
+profession he has entered into may not be as despicable
+as many people are wont to assert." They resolved to
+judge for themselves and to be eye-witnesses to all that
+had been said on the subject. They set out for the monastery
+Ratha was living in, came into his presence, paid their
+respects to him, and stopped at a proper distance in a
+respectful posture. Hatha led them to his great teacher,
+humbly craving for his former friends the same favour
+he had done to him. Buddha graciously assented to the
+request, and imparted instruction to his young hearers,
+with such a happy result that they instantly applied for
+admittance to the dignity of Rahans. This favour was
+granted to them. The total number of Rahandas was
+thereby raised to sixty-one.</p>
+
+<p>On a certain day, Gaudama called his disciples into his
+presence,<a name="FNanchor_9_78" id="FNanchor_9_78"></a><a href="#Footnote_9_78" class="fnanchor">[9]</a> and said to them: "Beloved Rahans, I am
+<span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span>
+exempt from the five great passions which, like an immense
+net, encompass men and Nats. You too, owing
+to the instructions you have received from me, enjoy the
+same glorious privilege. There is now incumbent on us a
+great duty, that of labouring effectually in behalf of men
+and Nats, and procuring to them the invaluable blessing
+of the deliverance. To the end of securing more effectually
+the success of such an undertaking, let us part with each
+other and proceed in various and opposite directions, so
+that not two of us should follow up the same way. Go ye
+now and preach the most excellent law, expounding every
+point thereof, and unfolding it with care and attention in
+all its bearings and particulars. Explain the beginning,
+the middle, and the end of the law to all men, without
+exception; let everything respecting it be made publicly
+known and brought to the broad daylight. Show now to
+men and Nats the way leading to the practice of pure and
+meritorious works. You will meet, doubtless, with a great
+number of mortals, not as yet hopelessly given up to their
+passions, and who will avail themselves of your preaching
+<span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span>
+for reconquering their hitherto forfeited liberty, and freeing
+themselves from the thraldom of passions. For my own
+part, I will direct my course towards the village of Thena
+situated in the vicinity of the solitude of Ooroowela."</p>
+
+<p>At that time the wicked Nat Manh came into the
+presence of Buddha, and tempted him in the following
+manner: "Men and Nats," said he, "have the five senses;
+through those five senses passions act upon them, encompass
+their whole being, and finally keep them bound up
+with the chains of an unresistible slavery. As to you,
+Rahan, you are not an exception to that universal condition,
+and you have not yet outstepped the boundaries of
+my empire." Phra replied: "O vile and wretched Nat!
+I am well acquainted with the passions men and Nats are
+subjected to. But I have freed myself from them all, and
+have thereby placed myself without the pale of your empire;
+you are at last vanquished and conquered." Manh,
+yet undismayed, replied: "O Rahan, you may be possessed
+of the power of flying through the air; but even in that
+condition, those passions which are inherent in the
+nature of mortal beings will accompany you, so that you
+cannot flatter yourself of living without the boundaries of
+my empire." Phra retorted: "O wicked Nat, concupiscence
+and all other passions I have stifled to death in
+me so that you are at last conquered." Manh, the most
+wretched among the wretched, was compelled to confess
+with a broken heart that Phra had conquered him, and he
+instantly vanished away.</p>
+
+<p>Full of fervour in preaching the law, the Rahans saw
+themselves surrounded with crowds of converts, who asked
+for the dignity of Rahan. They poured in daily from all
+parts, into the presence of Buddha to receive at his hands
+the much-longed-for high dignity.<a name="FNanchor_10_79" id="FNanchor_10_79"></a><a href="#Footnote_10_79" class="fnanchor">[10]</a> Buddha said to them,
+<span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span>
+"Beloved Rahans, it is painful and troublesome both to
+you and to those who desire to be admitted into our holy
+brotherhood to come from such a great distance to me. I
+now give to you the power of conferring the dignity of
+Patzin and Rahan on those whom you may deem worthy
+to receive it. This is the summary way you will have to
+follow on such occasions. Every candidate shall have his
+hair and beard shaved, and shall be provided with the tsiwaran
+of yellow colour. These preliminaries being arranged,
+the candidate, with the extremities of the kowot thrown
+over his shoulders, shall place himself in a squatting position,
+his joined hands raised to the forehead, repeating
+three times, 'I adhere to Buddha, to the law, and to the
+assembly of the perfect.'"</p>
+
+<p><span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span></p>
+<p>Gaudama, assembling again round him the Rahans, said
+to them, "Beloved Rahans, it is owing to my wisdom,
+aided by constant reflection and meditation, that I have at
+last reached the incomparable state of Arahatapho; endeavour
+all of you to follow my example, and arrive at last at
+the same state of excellence and perfection."</p>
+
+<p>The vile and wretched Nat Manh appeared again before
+Buddha, striving to tempt him in the same manner as
+before. Buddha, discovering the snares laid down by
+the tempter, returned the same reply. Finding himself
+discovered, Manh vanished from his presence.</p>
+
+<p>Having spent his first lent<a name="FNanchor_11_80" id="FNanchor_11_80"></a><a href="#Footnote_11_80" class="fnanchor">[11]</a> in the solitude of Migadawon,
+<span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span>
+Phra shaped his course in the direction of the forest
+of Ooroowela. On his way to that place he stopped for a
+while in a jungle, and sat under a tree, to enjoy some rest
+<span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span>
+under its cool shade. At that time thirty young noblemen
+had come to the jungle to indulge in sports and diversions.
+Each of them had brought his wife, with the exception of
+one, who, having no wife, was accompanied by a harlot.
+During the night the harlot rose up unperceived, picked
+up the best articles belonging to the parties, and carrying
+them with her, took to her heels through the dense forest.
+In the morning the thirty young noblemen, rising up, soon
+perceived the havoc made in the richest articles of their
+dress, and set out in search of her who they suspected
+had done the mischief. They came by chance to the spot
+where Gaudama was sitting in a cross-legged position, and
+inquired from him whether he had seen a woman passing
+by. Buddha said to them, "Which, in your opinion, is
+the best and most advantageous thing, either to go in
+search of yourselves or in search of a woman?" They
+replied, "Of course it is preferable to look after ourselves."
+"If so," replied Buddha, "stay with me for a while; I will
+preach my law to you, and, with its help, you will arrive
+at the knowledge of self, and thence at perfection." They
+cheerfully assented to his request, listened attentively to
+his instructions, and obtained the state of perfect believers,
+but in various degrees, according to their respective dispositions.
+They gave up the habit of drunkenness they
+had hitherto indulged in, and persevered in the observance
+of the five great precepts.</p>
+
+<p>[It is to be remarked, adds the Burmese translator, that
+this happy result was secured to the fortunate hearers by
+<span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span>
+the influence of good works made during former existences.<a name="FNanchor_12_81" id="FNanchor_12_81"></a><a href="#Footnote_12_81" class="fnanchor">[12]</a>]</p>
+
+<p>Gaudama, having so happily completed the conversion
+<span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span>
+of those young noblemen, rose up and continued his journey
+in the direction of the forest of Ooroowela. At that time
+there were three distinguished and far-famed teachers who
+presided over a vast number of Rathees or disciples leading
+an ascetic life. They were named Ooroowela Kathaba,
+Nadi Kathaba, and Gaya Kathaba. The first had under
+him five hundred disciples, the second three hundred, and
+the third two hundred. Buddha went up to the monastery
+of Ooroowela Kathaba, and said to him, "I carry but a few
+articles with me, and need but a small place to rest in; I
+beg of you to be allowed to spend the night only in your
+kitchen." Kathaba answered: "Since you have so few
+things with you, I willingly allow you to accommodate
+yourself in the best way you can in the cook-room; but I
+must inform you that the Naga guardian of the place is
+an animal of a very wicked temper, powerfully strong, and
+having a most deadly venom." "I fear not the Naga,"
+replied Buddha; "I am well satisfied with your allowing
+me a place in the cook-room."  Whereupon he entered into
+the kitchen, sat down in a cross-legged position, and, keeping
+his body in an erect posture, remained absorbed, as it
+were, in the deepest contemplation. The Naga soon appeared,
+and irritated at seeing that a stranger presumed
+to remain in a place committed to his care, resolved to
+drive out the intruder. He began to vomit a cloud of
+<span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span>
+smoke which he directed at the face of the stranger.
+Buddha said to himself, "I will do no harm to that Naga;
+I will leave intact his skin, flesh, and bones; but I will
+conquer him with the very same weapons he uses against
+me."  Whereupon he emitted by his own power such a
+volume of thick smoke as soon to silence his adversary,
+and oblige him to have recourse to more effectual means
+of attack. He vomited out burning flames. Phra opposed
+flames far more active and destructive than those of the
+Naga. They shone forth with such an uncommon brightness
+as to attract a number of Rathees, who stood motionless,
+admiring the beautiful countenance of Buddha, and
+wondering at his matchless power. The Naga, vanquished,
+gave up the contest, and left to Buddha the undisputed
+possession of the cook-room during the whole night. In
+the morning opening his patta, Phra thrust in the terrified
+Naga, and brought it to Ooroowela Kathaba, who, surprised
+at the power of the stranger, said, "This Rahanda cannot
+as yet be compared to me." He desired him to stay in his
+monastery, promising to supply him with food as long as
+he should be with him. Phra accepted the proffered invitation,
+and fixed his residence in the midst of a grove
+little distant from the cell of Kathaba. Whilst he was
+there, four chiefs of Nats of the seat of Tsadoomarit came
+at midnight to the spot where rested Phra. They were
+very handsome, and a bright hue, encompassing their
+bodies, filled the grove with a resplendent light. Kathaba,
+surprised, came to Buddha, and said to him, "Great Rahan,
+the hour of taking your food is at hand; your rice is ready,
+come and eat it. How is it that at midnight there was
+such an uncommon splendour? One would have thought
+that the whole forest in the neighbourhood was lined with
+immense fires, spreading a blaze of light." Phra answering
+said, "This wonder was caused by the presence of four
+chiefs of Nats that came to visit me and hear my preachings."
+Kathaba said to himself, "Great indeed must be
+the virtue of this Rahan, since Nats come to see him and
+<span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span>
+acknowledge him for their teacher. He is not yet, however,
+my equal." Buddha ate his rice, and went back to
+the same place.</p>
+
+<p>On another occasion, in the middle of the night, the
+chief of Thagias came to the grove of Buddha, and by his
+power caused a flood of light similar to that produced by
+a thousand lighted fires to pour its effulgent rays in every
+direction. In the morning, Kathaba went to the great
+Rahan inviting him to come and eat his rice. Meanwhile
+he asked him the reason of the wonderful light that had
+been kept up about from midnight until morning, which
+surpassed in brilliancy that which had been seen on a
+former occasion. Phra told him that he had been visited
+by the chief of Thagias, who came for the purpose of hearing
+his instructions. Kathaba thought within himself:
+"Great indeed is the glory and dignity of this Rahan, but
+he is not as yet a Rahanda." Phra ate his food, and
+continued to stay in the same grove.</p>
+
+<p>On another occasion, at the same late hour, Phra received
+the visit of the chief of the Brahmas. The flood of
+light that was sent forth by his body surpassed in effulgent
+splendour all that had been seen. Kathaba came as usual,
+in the morning, to invite the great Rahan to come and
+take his food, requesting him at the same time to inform
+him of the cause of the great wonder that had just taken
+place. Phra told him that the chief of Brahmas had
+waited upon him to listen to his preachings. Kathaba
+wondered the more at the dignity of this great Rahan, who
+attracted round him so eminent a visitor. But he said
+within himself: "This Rahan is not yet a Rahanda that
+can be compared to me." Phra partook of his food, and
+continued his stay in the same grove.</p>
+
+<p>On a certain day, the people of the country had prepared
+offerings on a large scale to be presented to Kathaba.
+On hearing this welcome news, the Rathee thought within
+himself as follows: "The people are disposing everything
+to make large offerings to me. It is as well this Rahan
+<span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span>
+should not be present on the occasion. He might make
+a display of his power in the presence of the multitude,
+who, taken up with admiration for his person, would make
+great offerings to him, whilst I should see my own decrease
+in a proportion. To-morrow I will contrive in such a way
+as to prevent the great Rahan from being present." Buddha
+discovered at a glance all that was going on in Kathaba's
+mind. Unwilling to offer any annoyance to his host, he
+conveyed himself to the island of Ootoogara, where he collected
+his meal, which he came to eat on the banks of the
+lake Anawadat. He spent the whole day there, and by
+his miraculous power he was back to his grove at an early
+hour on the following day. The Rathee came as usual, to
+invite him to partake of his meal that was ready, and
+inquired from him why he had not made his appearance
+on the day previous. Buddha, without the least emotion
+that could betray an angry feeling, related to Kathaba all
+that had passed in his mind, and informed him of the
+place he had been to. Kathaba, astonished at what he
+heard, said to himself: "The knowledge of this Rahan is
+transcendent indeed, since he is even acquainted with the
+thoughts of my mind; his power too is wonderfully great;
+but withal, he is not as yet a Rahanda comparable to me."
+Buddha, having eaten his meal, withdrew to his grove.</p>
+
+<p>On a certain day Buddha wished to wash his dress. A
+Thagia, knowing the thought that occupied his mind, dug
+a small square tank, and approaching him respectfully,
+invited him to wash his tsiwaran therein. Buddha then
+thought: Where shall I find a stone to rub it upon? The
+Thagia, having brought a stone, said to him: "Illustrious
+Phra, here is a stone to rub your tsiwaran on." He thought
+again: Where is a proper place to dry it upon? The Nat
+that watched the tree Yekada caused it to bend its branches,
+and said: "My lord, here is a fit place to hang up your
+tsiwaran." He thought again: Where is a fit spot to
+extend my clothes upon? The chief of Thagias brought
+a large and well-polished stone, and said: "O illustrious
+<span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span>
+Phra, here is a fit place to lay your tsiwaran upon." In
+the morning, Kathaba repaired as usual to his guest's place,
+to invite him to take his meal. Surprised at what he perceived,
+he said to Buddha: "O Rahan, formerly there were
+here neither tank nor stone; how is it that they are here
+now? How is it, moreover, that the tree Yekadat is now
+bending down its branches?" Phra related then to the
+Rathee all that had happened, informing him that the
+chief of Thagias and one Nat had done all those works for
+him, and ministered to all his wants. Kathaba wondered
+more than before at the great virtue and surpassing excellency
+of the great Rahan; but he persisted in his former
+opinion, that the great Rahan was not a Rahanda that
+could equal him. Buddha, having taken his meal, returned
+to his grove.</p>
+
+<p>On another occasion, the Rathee went to Buddha's place,
+to invite him to come and partake of his meal. "Very
+well," said Buddha, "I have a small business to do now; go
+beforehand, and I will follow you a few moments hence."
+Whereupon Kathaba went back to his cell. As to Phra,
+he went to pluck a fruit from the jambu tree, and arrived
+at the eating place before Kathaba could reach it. The
+Rathee, on arriving there, was quite surprised to find Phra
+already waiting for him. "How is this?" said he, with an
+unfeigned feeling of surprise, "and by what way did you
+come and contrive to arrive here before me?" Phra said
+to him: "After your departure, I plucked one fruit from
+a jambu tree, and yet I have reached this spot sooner than
+you. Here is the fruit I have brought. It is as full of
+flavour as it is beautiful; allow me to present you with it,
+that you may eat it." "O! no, great Rahan," replied the
+Rathee, "it is not becoming that I should eat it, but rather
+keep it for yourself." He thought within himself: "Wonderful
+is indeed the power and eminent excellency of that
+great Rahan; but he is not as yet a Rahan that can be
+ranked to me." Phra ate his rice, and returned to his
+grove.<span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span></p>
+
+<p>On another day, Phra gave a fresh proof of his miraculous
+power, by bringing to Kathaba a mango fruit, plucked
+from a mango tree growing near the jambu tree, and so
+went on for several days, bringing fruits that grew at the
+extremity of the southern island. On another day, Phra
+ascended to the seat of Tawadeintha, and brought therefrom
+a beautiful water-lily, and yet arrived at the place
+where his meal was ready before Kathaba himself. The
+latter, quite amazed at seeing a flower from the Nat
+country, thought within himself: "Wonderful, indeed, is
+the power of that great Rahan, who has brought here,
+from the seats of Nats, a beautiful lily in such a short
+space of time; but he is not as yet equal to me."</p>
+
+<p>On a certain day, the Rathees were busy splitting
+firewood. They got a large log of wood upon which
+their united efforts could make no impression. Kathaba
+thought within himself: "The great Rahan is gifted with
+mighty power; let us try him on this occasion." He
+desired Gaudama to split the hard log. Gaudama split
+it in a moment in five hundred pieces. The Rathees then
+tried to light up the fuel, but they could not succeed.
+Kathaba requested his guest to come to their assistance.
+In an instant, the five hundred pieces were set in a
+blaze, and presented the terrifying sight of five hundred
+large fires. The Rathees begged the great Rahan to
+extinguish those fires which threatened a general conflagration.
+Their request was instantaneously granted;
+the five hundred fires were extinguished.</p>
+
+<p>During the cold season in the months of January and
+February, when a heavy cold dew falls, the Rathees
+amused themselves with plunging and swimming in the
+river Neritzara. Phra caused five hundred fires to blaze
+out on the banks of the river. The Rathees, coming out
+of the stream, warmed themselves by the side of those
+fires. They all wondered at the astonishing power of the
+great Rahan. But Kathaba persisted in saying that he
+was not a Rahanda like
+him.<span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span></p>
+
+<p>On a certain day, a great rain poured in torrents, so that
+the water overflowed all the country, but it did not reach
+the spot Gaudama stood upon. He thought within himself:
+It is good that I should create a beautiful dry road
+in the midst of the water. He did so, and walked on the
+dry road, and clouds of dust rose in the air. Kathaba,
+much concerned regarding the fate of his guest, took a
+boat, and, with the assistance of his disciples, pulled in the
+direction of Buddha's grove; but what was their surprise,
+when reaching the spot they found, instead of water, a firm
+dry road, and Buddha calmly walking to and fro. "Is it
+you, great Rahan," cried Kathaba, "whom we see here?"
+"Yes," replied Gaudama, "it is I indeed." He had
+scarcely returned this answer, when he rose in the air and
+stood for a while above the boat. Kathaba thought again
+within himself: "Great indeed must be the perfections and
+attainments of the great Rahan, since water even cannot
+harm him, but he is not yet a Rahanda like me." Phra,
+who knew what was taking place in Kathaba's mind, said
+to himself: Long time has this Rathee kept thinking
+within himself: This Rahan is great, but I am still greater
+than he; it is time now that I should inspire him with
+fear and surprise. Addressing Kathaba, he said: "Rathee,
+you are not a Rahanda that has arrived to the perfection
+of Arahat; you have never performed the meritorious
+actions of the four ways to perfection; you are not, therefore,
+a Rahanda. But I have, during former existences,
+carefully attended to those practices which have enabled
+me to reach perfection, and finally obtain the Buddhaship."
+Astonished at such an unexpected declaration, Kathaba
+humbled himself, fell on his knees, and prostrated himself
+at the feet of Buddha, saying: "Illustrious Phra,
+I wish to become Rahan under your direction." Phra
+replied: "Kathaba, you have under you five hundred
+Rathees, go and inform them of all that has happened."
+Whereupon Kathaba went to the place where the Rathees
+had assembled, and said to them: "I wish to place myself
+<span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span>
+under the direction of the great Rahan." The five hundred
+Rathees told him that they were willing to follow his
+example, since he had been hitherto to them such an
+excellent teacher. They rose up, and, collecting their
+utensils, such as the twisted hairs, and forked staff, the
+hairy girdle, the honey filtre, &amp;c., flung them into the river;
+then they came, and, prostrating themselves at the feet
+of Buddha, craved admittance to the dignity of Rahans.</p>
+
+<p>Nadi Kathaba, seeing the utensils floating on the water
+and carried down by the stream, called his followers and
+said to them: "Some misfortune must have befallen my
+elder brother; let us go and see what has happened."
+They were no sooner arrived, than Kathaba related to
+them all that had just taken place. Nadi Kathaba went
+forthwith to Buddha's cell, attended all his disciples.
+Falling all at the feet of Phra, they declared their readiness
+to become his disciples, and applied for the dignity
+of Rahan. Gaya Kathaba, who lived a little below the
+place of Nadi Kathaba, seeing on the surface of the water
+the utensils of the followers of both his brothers floating
+in the direction of the stream, hastened, with his two
+hundred disciples, to the place of Ooroowela Kathaba. On
+his being informed of all that had occurred, he and his followers
+threw themselves at Gaudama's feet, praying for
+admittance into the order of Rahans. They were all admitted.
+The conversion of Ooroowela Kathaba was brought
+about by the display, on the part of Buddha, of no less
+than three thousand five hundred and sixty wonders.<a name="FNanchor_13_82" id="FNanchor_13_82"></a><a href="#Footnote_13_82" class="fnanchor">[13]</a></p>
+
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_70" id="Footnote_1_70"></a><a href="#FNanchor_1_70"><span class="label">[1]</span></a> I have, except on one occasion,
+always made use of the terms meditation
+and contemplation to express
+the inward working of Buddha's
+mind during the forty-nine days he
+spent at the foot of the banyan tree.
+But the Burmese translator most
+commonly employs a much stronger
+expression, conveying the idea of
+trance and ecstasy. Hence after having
+remained seven days on the same
+spot, deeply engaged in considering
+some parts of the law he was soon to
+preach, it is said of him that he comes
+out from a state of perfect ecstasy.
+This expression implies a state of
+complete mental abstraction, when
+the soul, disentangled from the trammels
+of sense, raises itself above this
+material world, contemplates pure
+truth and delights in it. All her
+faculties are taken up with the beauty
+and perfection of truth; she clings to
+it with all her might, regardless of
+all the illusions this world is filled
+with. This situation of the soul is
+much esteemed by all fervent Buddhists.
+It is the lot of but a few privileged
+Rahans, who have made great
+progress in perfection, and obtained
+an almost entire mastery over their
+passions and senses. This great gift
+is, as one may well imagine, ardently
+coveted by many, who, though not
+possessing it, lay claim to it on false
+pretences. This being a sin devotees
+who relish a contemplative life are
+very liable to, which the framer of
+the regulations of the Buddhist monks
+has pronounced as <i>ipso facto</i> excluding
+from the society all those who would
+falsely claim the possession of uncommon
+spiritual attainments which
+they have not. In the book of ordination
+used for the admission of candidates
+to the order of Rahans or
+talapoins, this sin is the last of the
+four offences which deprive a member
+of the order of his dignity, and cause
+his expulsion from the society.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_71" id="Footnote_2_71"></a><a href="#FNanchor_2_71"><span class="label">[2]</span></a> The five Rahans alluded to are
+the very same individuals who met
+Phralaong in the solitude at the time
+he was undergoing a great fast and
+performing all sorts of works of self-denial
+and corporal austerities in the
+most rigorous manner. During all
+the time he spent in those hard exercises
+of strict mortification, to conquer
+his passions and secure the complete
+triumph of the mind over the senses,
+he was assisted in all his wants by
+those five Rahans, who rendered to
+him the usual services disciples are
+wont to perform to their teacher.
+When they saw Phralaong at the end
+of his mighty efforts in that great
+struggle resuming the habits of a
+mendicant, they left him at once,
+unwilling to believe that he would
+ever become a Buddha. Our Phra,
+not unmindful of the good services
+he had received from them, resolved
+to impart first to them the blessings
+of his preachings. Alara and Oodaka,
+his two first teachers in the science
+of Dzan, were destined to be the first
+who would have heard the good news
+had they not been dead. Gratitude
+seems to have been the first and
+main motive that induced him to
+select as the first objects of his mission
+the very same persons who had
+been instrumental in furthering his
+efforts to acquire the Buddhaship.
+</p><p>
+The unpleasant epithet of heretic
+is given to those five Rahans, as well
+as to another named Upaka, as designed
+to mean that they held tenets
+at variance with those of Buddha,
+and refused to acknowledge him as
+possessed of the perfect intelligence.
+Buddhists, in their writings, invariably
+call their opponents by the name
+of holders of false doctrines. The
+Brahmins or Pounhas who refused to
+seek refuge in Buddha, his law, and
+the assembly of his disciples, are
+spoken of as professors of heterodoxical
+doctrines.
+</p><p>
+From the narrative of this Legend
+we may conclude, with a probability
+amounting almost to certitude, that
+Buddha in his preachings addressed
+himself first to the Brahmins, as being
+by their caste the most influential
+portion of the Hindu community.
+Those that are called by the name of
+Pounhas are the Brahmins living in
+the world and following the ordinary
+pursuits of life. Those that are mentioned
+by the names of Rahans and
+Rathees are probably Brahmins, or at
+least belong to some other distinguished
+caste like that of the Kchatrias,
+but are members of some religious
+order or ascetics. They were
+in those days men whom, in imitation
+of the ancient Greeks, we may call
+philosophers, and who belonged to
+one or other of the branches into
+which the great Indian school was
+divided. We may conjecture that at
+that time India exhibited a scene
+much resembling that which Greece
+subsequently offered to the eyes of
+the observer in the days of Socrates
+and Plato, when schools of philosophy
+were to be met with in every direction.
+The Hindu philosophers, favoured
+by climate and their ardent
+imagination, carried much further
+than the Greek wise men, both in
+theory and practice, the discussion
+of dogmas and the fervour of religious
+practices. If credit is to be given to
+our Legend in a historical point of
+view, we may safely conclude that
+such was the state of India when
+Buddha began his preachings. His
+first hearers were Rahans, Rathees,
+and Pounhas, that is to say, the most
+learned and wisest men in those days.
+The latter in particular seemed at
+first disinclined to offer opposition to
+Buddha; they listened to him as to
+a distinguished philosopher; his arguments
+were examined, discussed, and
+answered by them in the best way
+they could. In that polemical warfare,
+arguments were at first the only
+offensive and defensive weapons used
+and handled by the combatants on
+both sides. Buddha's two favourite
+doctrines of Atheism and Neibban,
+which established the two broad lines
+of separation between the two systems,
+begat much discussion and
+created some animosity between him
+and his adversaries. But what widened
+the gap between the two parties,
+and placed them in a hostile array
+against each other, was the broad
+principle of equality amongst men,
+latent in the bosom of Buddha's doctrines,
+and levelled at the distinction
+of castes. Buddha preached to men
+of all conditions without exception;
+he opened before all the ways that
+lead to Neibban; made no distinction
+between man and man, except that
+which is drawn by virtue and vice,
+merits and demerits. He allowed
+every one to approach him and take
+rank among his disciples; faith in his
+doctrine entitled any man to be numbered
+amidst his followers; the entrance
+into the order of Rahans or
+perfect was open to all those who, by
+their meritorious actions and renouncing
+the world, qualified themselves
+for this dignity. This principle, which
+put on a footing of equality men of
+all castes and nations, and recognised
+no real superiority but that which is
+conferred by virtue and merit, could
+not prove agreeable to the proud
+Brahmins. It provoked, by its gradual
+development, the animosity of
+the opponents of Buddha's doctrines.
+The battle of arguments, after having
+raged with various success, was afterwards
+converted into one of a bloody
+character, which ended in the total
+extermination or expulsion of the
+Buddhists from the Indian peninsula.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_72" id="Footnote_3_72"></a><a href="#FNanchor_3_72"><span class="label">[3]</span></a> The mission of Buddha is not, as
+previously observed, confined to men
+living on earth, but it extends its
+beneficial action over all the beings
+inhabiting the six seats of Nats and
+sixteen of Brahmas. Those beings,
+the latter in particular, are much
+advanced in perfection, but they are
+not yet ripe for the sublime state of
+Neibban. Though freed, at least the
+Brahmas, from the influence of passions,
+they retain as yet some inclination
+for matter; they want the help
+of a Buddha to break at once the
+few slender ties that retain them in
+the state of existence.
+</p><p>
+The first preaching of Buddha was
+rewarded with the conversion of five
+Rahans, and of a countless number
+of Nats and Brahmas. Such a plentiful
+harvest he could scarcely anticipate
+to reap; and the beginning of
+his career, attended with such wonderful
+success, amply repaid him for
+the extraordinary exertions he made
+in order to qualify himself for the
+Buddhaship. The author of the
+Legend remarks, with an unfeigned
+pleasure, that owing to the conversion
+of the five Rahans, the worlds witnessed
+the beautiful sight of six
+Rahandas congregated on the same
+spot. The Rahanda has attained the
+summit of perfection; he has arrived
+at the last existence; his death will
+relieve him from the burden of existence,
+and open to him the way
+leading to perfect rest, to complete
+abstraction&mdash;in a word, to Neibban.
+The Rahandas rank first among the
+disciples and hearers of Buddha;
+they constitute the <i>&eacute;lite</i> of his followers,
+and form the most distinguished
+portion of the assembly or
+congregation of the perfect. We
+have already stated that the members
+composing the assembly of the hearers
+were divided into distinct sections,
+and formed different degrees, according
+to the difference of their
+respective progress on the way of
+perfection.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_73" id="Footnote_4_73"></a><a href="#FNanchor_4_73"><span class="label">[4]</span></a> It may be interesting to give an
+abridgment of an instruction or sermon
+delivered by Gaudama to a Nat.
+It will be as a fair specimen of other
+similar performances. The Nat made
+his appearance at nightfall, and respectfully
+entreated Buddha to deliver
+certain instructions which would
+enable men to come to the understanding
+of many points of the law
+on which they had hitherto fruitlessly
+meditated. Buddha was then in the
+monastery of Dzetawon, in the country
+of Thawattie. This sermon is
+supposed to have been repeated by
+Ananda, who had heard it from the
+mouth of Buddha himself. It is,
+according to the Burmese, the most
+excellent sermon; it contains thirty-eight
+points.
+</p><p>
+"Young Nat," said Buddha, "here
+are the most excellent things men
+and Nats ought to attend to, in order
+to capacitate themselves for the state
+of Neibban: to shun the company of
+the foolish; to be always with the
+wise; to proffer homage to those that
+are deserving of it; to remain in a
+place becoming one's condition; to
+have always with one's self the influence
+of former good works; steadily
+to maintain a perfect behaviour; to
+be delighted to hear and see much,
+in order to increase knowledge; to
+study all that is not sinful; to apply
+one's self to acquire the knowledge of
+Wini. Let every one's conversation
+be regulated by righteous principles;
+let every one minister to the wants of
+his father and mother; provide all
+the necessaries for his wife and children;
+perform no action under the evil
+influence of temptation; bestow alms;
+observe the precepts of the law; assist
+one's relatives and friends; perform
+no actions but such as are exempt
+from sin; be ever diligent in
+such avoiding, and abstain from intoxicating
+drink. Let no one be remiss
+in the practice of the law of
+merits. Let every one bear respect
+to all men; be ever humble; be easily
+satisfied and content; gratefully acknowledge
+favours; listen to the
+preaching of the law in its proper
+time; be patient; delight in good
+conversation; visit the religious from
+time to time; converse on religious
+subjects; cultivate the virtue of mortification;
+practise works of virtue;
+pay attention always to the four great
+truths; keep the eyes fixed on Neibban.
+Finally, let one in the middle
+of the eight afflictions of this world
+be, like the Rahanda, firm, without
+disquietude, fearless, with a perfect
+composure. O young Nat, whoever
+observes these perfect laws shall
+never be overcome by the enemies of
+the good: he shall enjoy the peace of
+Ariahs."
+</p><p>
+Within a narrow compass, Buddha
+has condensed an abridgment of almost
+all moral virtues. The first portion
+of these precepts contains injunctions
+to shun all that may prove an
+impediment to the practice of good
+works. The second part inculcates
+the necessity of regulating one's mind
+and intention for a regular discharge
+of the duties incumbent on each man
+in his separate station. Then follows
+a recommendation to bestow assistance
+on parents, relatives, and all
+men in general. Next to that, we
+find recommended the virtues of
+humility, resignation, gratitude, and
+patience. After this, the preacher
+insists on the necessity of studying
+the law, visiting religious, conversing
+on religious subjects. When this is
+done, the hearer is commanded to
+study with great attention the four
+great truths, and keep his mind's eye
+ever fixed on the happy state of Neibban,
+which, though as yet distant,
+ought never to be lost sight of. Thus
+prepared, the hearer must be bent
+upon acquiring the qualifications befitting
+the true sage. Like the one
+mentioned by the Latin poet, who
+would remain firm, fearless, and unmoved,
+even in the midst of the ruins
+of the crumbling universe, the Buddhist
+sage must ever remain calm, composed,
+and unshaken among all the
+vicissitudes of life. Here is again
+clearly pointed out the final end to
+be arrived at, viz., that of perfect
+mental stability. This state is the
+foreshadowing of that of Neibban.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_74" id="Footnote_5_74"></a><a href="#FNanchor_5_74"><span class="label">[5]</span></a> From the perusal of this Legend,
+it can be remarked that Buddha, in
+the course of his preachings, withheld
+from no one the knowledge of his
+doctrine, but, on the contrary, aimed
+at popularising it in every possible
+way. In this respect he widely differed
+from the Brahmins, who enveloped
+their tenets in a mysterious
+obscurity, and even in that state
+of semi-incomprehensibility, condescended
+to offer them to the consideration
+of but a few selected adepts.
+But Buddha followed quite an opposite
+course. He preached to all without
+exception. On this occasion we
+see him engaged in explaining to the
+mother and wife of Ratha duties
+truly becoming their sex and position.
+He warned them against the danger
+of speaking too much, or speaking
+hastily and with a tone of dissatisfaction.
+He desired them to be always
+cool and moderate in their conversation,
+and to take a pleasure in conversing
+on religious topics, such as
+the practice of the ten great duties,
+the merits of almsgiving, and on the
+other precepts of the law. He showed
+to them the unbecomingness of inconsistency
+in speaking, and finally
+concluded by exhorting them to allow
+wisdom to guide them in the right
+use of the faculty of speech. Every
+one will agree in this that the lecture
+was a very appropriate one, and would
+suit women of our days as well as
+those of Buddha's times.
+</p><p>
+It is not easy to determine whether
+these two female converts became
+Rahanesses by forsaking the world
+and devoting all their time to religious
+observances, or simply believed
+in Buddha's doctrines and continued
+to live in the world. The Burmese
+translator makes use of expressions
+liable to both interpretations. I feel
+inclined to adopt the second supposition.
+They became female Upasakas,
+and continued to live in the world.
+We shall see, hereafter, that Gaudama's
+aunt, Patzapati, was the first,
+after much entreating, who was allowed
+to become a Rahaness.
+</p><p>
+The great former of the Buddhistic
+disciplinary regulations has also laid
+down rules for the institution and
+management of an order of female
+devotees, to match, as it were, with
+that of talapoins. Hence in almost all
+countries where Buddhism flourishes,
+there are to be met houses and monasteries
+which are the abodes of those
+pious women, who emulate Rahans
+in the strict observance of practices
+of the highest order. Their dress,
+except the colour, which is white, is
+quite similar to that of talapoins;
+their head is shaved; they live in
+strict continence as long as they continue
+to wear the dress of their profession.
+They have certain formulas
+of prayer to repeat every day several
+times. Their diet is the same as that
+of talapoins; they are forbidden to
+take any food after midday. I am not
+aware that they render any service to
+society in the way of keeping schools
+for the benefit of female children.
+They live on alms freely bestowed on
+them by their co-religionists. The
+Burmese honour them with the title
+of Mathi-la-shing, which means ladies
+of the religious duties. The order of
+those female devotees is now much
+on the decline; the inmates of houses
+are but few, enjoying a very small
+share of public esteem and respect.
+They are generally looked upon with
+feelings akin to those entertained towards
+beggars.
+</p><p>
+In the Wini, or book of discipline,
+the relations that are allowed to subsist
+between the two orders of male
+and female devotees are minutely described
+and clearly laid down, so as to
+prevent the evils that might result
+from a familiar and unnecessary intercourse.
+Thoroughly acquainted with
+the weakest side of human nature,
+the author of the Wini has legislated
+on that subject with the utmost circumspection.
+He allowed rather aged
+Rahans to be the spiritual advisers of
+the Rahanesses, but he denies them
+the leave of ever going to their houses
+under any pretext whatever. When
+the latter want to hear preaching or
+receive some advice from the Rahans,
+they resort in broad daylight to the
+monastery, are permitted to stay in a
+large hall open to the public, at a
+considerable distance from him whom
+they desire to consult. Having briefly
+and with becoming reverence made
+known the object of their visit, and
+received some spiritual instructions,
+they immediately return to their own
+place.
+</p><p>
+The same reflection may be applied
+to the conversion of Ratha's father. It
+is said that he was the first convert out
+of the body of laymen. He does not
+appear to have forsaken the world
+and become a first-class convert. He
+became a Thautapati, and at once
+entered one of the four ways leading
+to perfection, but remained in the
+world.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_75" id="Footnote_6_75"></a><a href="#FNanchor_6_75"><span class="label">[6]</span></a> The conversion of Ratha and of
+his young friends shows to us distinctly
+the tendency of Buddha's
+preachings, and their effect over those
+who believed in him. Ratha is represented
+as a young worldly-minded
+man, who, in the midst of riches, has
+denied himself to no kind of pleasure.
+He feels that the enjoyments he was
+so fond of can in no manner satisfy
+the cravings of his heart: he is disgusted
+at them, and resolves to withdraw
+into solitude, with the intention
+of placing himself under the direction
+of some eminent teacher, and
+learn from him the way to happiness.
+He hopes that the study of philosophy
+will lead him to true wisdom
+and the acquirement of the means
+that may render him happy. He
+luckily falls in with Buddha, who explains
+to him that the senses are the
+instruments through which passions
+act upon and tyrannise over the soul,
+by keeping it in a painful subjection
+to matter. He points out to him the
+necessity of freeing himself from their
+control. This principle of Buddhism,
+which aims at disengaging the soul
+from matter, isolating it from all that
+proves a burden to it, and delivering
+it from the tyrannical yoke of concupiscence,
+is in itself perfectly correct,
+but, carried beyond its legitimate
+consequences, it becomes false and
+absurd. According to Buddhists, the
+soul, disentangled from all that exists,
+finds itself alone without any
+object it can adhere to; folding itself
+up into its own being, it remains in
+a state of internal contemplation,
+destitute alike of all active feelings
+of pleasure and pain. This doctrine
+was known in the time of Buddha, as
+far as the principle is concerned. The
+Rathees and other sages in those days
+upheld it both in theory and practice;
+but, on the consequences, the originator
+of Buddhism was at issue with
+his contemporaries, and struck out a
+new path in the boundless field of
+speculative philosophy.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_76" id="Footnote_7_76"></a><a href="#FNanchor_7_76"><span class="label">[7]</span></a> The Wini is one of the great
+divisions of Buddhistic sacred writings.
+The Pitagat, or collection of
+all the Scriptures, is divided into
+three parts&mdash;the Thouts, containing
+the preachings of Buddha, the Wini,
+or book of the discipline, and the
+Abidama, or the book of Metaphysics.
+That compilation is supposed to embody
+the doctrines of Buddha in a
+complete manner. These books have
+not been written by Buddha himself,
+since it is said of him that he never
+wrote down anything. The first
+Buddhistic compositions were certainly
+written by the disciples of
+Phra, or their immediate successors.
+But there arose some disputes among
+the followers of Buddha, as to the
+genuineness of the doctrines contained
+in the various writings published
+by the chief disciples. To
+settle the controversy, an assembly
+or council of the most influential
+members of the Buddhistic creed,
+under the presidency of Kathaba,
+was held about three months after
+Gaudama's demise. The writings
+regarded as spurious were set aside,
+and those purporting to contain the
+pure doctrines of Phra were collected
+into one body, and formed, as it were,
+the canon of sacred books. The matter
+so far was settled for the time
+being, but the human mind, when
+unrestrained by authority, acted in
+those days with the same result as it
+does in our own times. Various and
+different were the constructions put
+on the same text by the expounders
+of the Buddhistic law. All parties
+admitted the same books, but they
+dissented from each other in the interpretation.
+Some of the books
+hitherto regarded as sacred were
+altered or rejected altogether to make
+room for the works of new doctors.
+Confusion prevailed to such an extent,
+that an hundred years later a
+second council was assembled for determining
+the authenticity of the real
+and genuine writings. A new compilation
+was made and approved of
+by the assembly. The evil was remedied;
+but the same causes that
+had exercised so baneful an influence
+previously to the time of the second
+council soon worked again and produced
+a similar result. Two hundred
+and thirty-five years after Gaudama's
+death a third council was assembled.
+The books compiled by the second
+council were revised and apparently
+much abridged, and with the sanction
+of the assembled fathers a new
+canon of scriptures was issued. The
+Pitagat in its present shape is regarded
+as the work of this last assembly.
+All the books are written in
+the Pali or Magatha language. In
+the beginning of the fifth century of
+our era, according to our author's
+computation, a learned man, named
+Boudagautha, went to Ceylon, and
+brought back to Burmah a copy of
+the collection of the Pitagat. Then
+he introduced into this country the
+alphabet now in use, and translated
+into the vernacular a portion of the
+scriptures. This important subject
+shall receive hereafter fuller development.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_77" id="Footnote_8_77"></a><a href="#FNanchor_8_77"><span class="label">[8]</span></a> The four principles or truths so
+often alluded to in the course of this
+work ought to be well understood, in
+order to get a clear insight into the
+system under consideration. These
+four truths are as follows:&mdash;1. There
+are afflictions and miseries attending
+the existence of all beings. 2. There
+are passions and, in particular, concupiscence,
+which are the causes of
+all miseries. 3. There is Neibban,
+which is the exemption of all passions,
+and, consequently, the deliverance
+from all miseries. 4. There are
+the four ways or high roads leading to
+Neibban. Here is the summary of
+the sublime knowledge and transcendent
+science possessed by a Buddha:
+these four fundamental truths form
+the four features or characteristics of
+his law; they safely guide man in the
+way to deliverance. The Buddhist
+sage, who longs to become perfect,
+must study with attention the position
+of all beings in this world, survey
+with a patient regard their diversified
+conditions, and fathom the
+depth of the abyss of miseries in
+which they are miserably sunk. A
+vague, general and superficial knowledge
+of these miseries is insufficient
+to create that perfect acquaintance
+with human wretchedness. He ought
+to examine one after the other those
+series of afflictions, until he feels, as
+it were, their unbearable weight
+pressing over his soul. This first
+step having been made by the means
+of reflection, meditation, and experience,
+the sage, standing by the side
+of all miseries that press upon all
+beings, as a physician, by the bed of
+a patient, inquires into the cause of
+such an awful moral disorder. He
+soon discovers the generating causes
+of that universal distemper; they
+are the passions in general; or rather,
+to speak more in accordance with
+Buddhistic expressions, concupiscence,
+anger, and ignorance are the
+springs all demerits flow from, are
+the impure sources wherefrom originate
+all the miseries and afflictions
+this world is filled with. The destruction
+of those passions is the
+main and great object he has in view.
+He, therefore, leaves the world and
+renounces all pleasures and worldly
+possessions, in order to extinguish
+concupiscence; he practises patience
+under the most trying circumstances,
+that anger may no longer have any
+power over him; he studies the law,
+and meditates on all its points, in
+order to dispel the dark atmosphere
+of ignorance by the bright light of
+knowledge.
+</p><p>
+Having advanced so far, the sage
+has not yet reached the final object of
+his desires; he has not yet attained
+to the end he anxiously wishes to
+come to. He is just prepared and
+qualified for going in search of it.
+Neibban, or the <i>absolute</i> exemption
+and <i>permanent</i> deliverance from the
+four causes productive of existence,
+or of a state of being, is the only
+thing he deems worthy to be desired
+and earnestly longed for. The sage,
+perceiving such a desirable state,
+sighs after it with all the powers of
+his soul. Neibban is to him what
+the harbour is to the storm-beaten
+mariner, or deliverance to the worn-out
+inmate of a dark dungeon. But
+such a happy state is, as yet, at a
+great distance; where is the road
+leading thereto? This is the last
+truth the sage has to investigate.
+The four roads to perfection are
+opened before him. These he must
+follow with perseverance; they will
+conduct him to Neibban. They are a
+perfect belief, a perfect reflection, a
+perfect use of speech, and a perfect
+conduct.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_78" id="Footnote_9_78"></a><a href="#FNanchor_9_78"><span class="label">[9]</span></a> Buddha, having trained up his
+disciples to the knowledge of his doctrines
+as well as to the practice of
+his ordinances, elevates them to the
+dignity of preachers, or, to be more
+correct, makes them fellow-labourers
+in the arduous task of imparting to
+mankind the wholesome knowledge of
+saving truths. An unbounded field
+is opened before him; the number of
+beings who are designed to partake
+of the blessings of his doctrines is incalculably
+great. His own efforts
+will not prove adequate to the difficulties
+such a mighty undertaking
+is encompassed with; he joins to
+himself fervent disciples that have
+reached all but the farthest limit of
+perfection by the thorough control
+they have obtained over their passions;
+he considers them as instruments
+well fitted for carrying into
+execution his benevolent designs, and
+entrusts them with the mission he
+has entered upon. By adopting such
+a step, the wise founder of Buddhism
+establishes a regular order of men,
+whom he commissions to go and
+preach to all living creatures the doctrines
+they have learnt from him.
+The commission he imparted to them
+was evidently to be handed down to
+their successors in the same office.
+He may now die, but he is sure that
+the work he has begun shall be carried
+on with zeal and devotedness by
+men who have renounced the world
+and given up all sorts of enjoyments,
+that they might engage in the great
+undertaking with a heart perfectly
+disentangled from all ties and impediments
+of every description.
+</p><p>
+In entrusting his disciples with the
+important duty of teaching mankind,
+Buddha, obeying the impulse of his
+universal charity, desires them to go
+all over the world and preach all the
+truth to all mortals. He distinctly
+charges them to announce openly and
+unreservedly all that they have heard
+from him. In these instructions the
+plan of Buddha is clearly laid down,
+and the features of the mission he
+assumes distinctly delineated. His
+object is to spread his doctrines all
+over the world and to bring all beings
+under his moral sway. He makes no
+distinction between man and man,
+nation and nation. Though belonging
+by birth to a high caste, he disregards
+at once those worldly barriers whereby
+men are separated from each other,
+and acknowledges no dignity but that
+which is conferred by virtue. Bold,
+indeed, was the step that he took in
+a country where the distinction of
+caste is so deeply rooted in the habits
+of the people, that all human efforts
+have, hitherto, proved abortive in
+destroying it. It has already been
+hinted in a foregoing note that Gaudama
+placed himself on a new ground,
+in opposition to the Brahminical doctrines.
+He, doubtless, cautiously
+avoided to wound directly the feelings
+of his antagonists; but, at the
+same time, he adroitly sowed the seed
+of a mighty revolution, that was to
+change, if left to grow freely, the face
+of the Indian peninsula. His doctrine
+bore two characteristics, that
+were to distinguish it essentially from
+that of his adversaries; it was popular
+and universal, whereas that of
+his opponents was wrapped up in a
+mysterious obscurity, and unfolded
+completely only to a privileged caste.
+Another great difference between the
+two systems is this: Buddha paid
+little attention to the dogmatical portion
+of religion, but laid the greatest
+stress on morals. The dogmas are
+few and little insisted on. He aimed
+at correcting the vices of the heart,
+but exerted himself little to redress
+the errors of the mind.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_79" id="Footnote_10_79"></a><a href="#FNanchor_10_79"><span class="label">[10]</span></a> In these new instructions delivered
+to the Rahans, Buddha gives
+them the power of receiving into
+the ranks of the assembly those of
+their converts who should prove foremost
+in understanding the law and
+observing its highest practices. He
+empowers them to confer on others
+the dignity of Rahans, and admit
+them to the various steps that lead to
+that uppermost one. To observe uniformity
+in the reception of candidates
+to the various orders, Buddha laid
+down a number of regulations embodied
+in the Kambawa, or book
+used as a sort of ritual on the days of
+admission of candidates to the dignity
+of Patzins and Rahans. The contents
+of this small but interesting
+work may be seen in the notice on
+the order of talapoins, or Buddhist
+monks, inserted at the end of this
+volume. That the reader may have
+now an idea of the general purpose
+and object of these regulations, I will
+sketch a slight outline of them. The
+candidate, who seeks for admission
+among the members of the order, has
+to appear before an assembly of Rahans,
+presided over by a dignitary.
+He must be provided with the dress
+of the order, and a patta or the pot
+of a mendicant. He is presented to
+the assembly by a Rahan, upon whom
+devolves the important duty of instructing
+him in all that regards the
+profession he is about to embrace,
+and lead him through the ordeal of
+the ceremony. He is solemnly interrogated
+before the assembly on the
+several defects and impediments
+which incapacitate an individual for
+admission into the order. On his
+declaring that he is free from such
+impediments, he is, with the consent
+of the assembled fathers, promoted to
+the rank of Patzin. But before he is
+allowed to take his place among his
+brethren, he is instructed in the four
+principal duties he will have to observe,
+and warned against the four
+capital sins, the commission of which
+would deprive him of his high and
+holy character, and cause his expulsion
+from the society.
+</p><p>
+It is supposed that the candidate,
+previous to his making application for
+obtaining the dignity of Rahan, has
+qualified himself by study and a good
+life for admittance among the perfect.
+By surrounding the admission of candidates
+into the ranks of the order
+with a display of ceremonies, the
+shrewd framer of these regulations
+intended to encircle the whole body
+with a halo of dignity and sacredness,
+and at the same time to provide, as
+far as human wisdom allows, against
+the reception of unworthy postulants.
+</p><p>
+Hitherto Buddha had reserved to
+himself alone the power of elevating
+hearers or converts to the dignity of
+Rahans; now he transfers to his disciples
+that power and bids them use
+it as they had seen him do, in behalf
+of those whom they deem worthy
+applicants. He has established a
+society, and striven to infuse into it
+all the elements necessary for keeping
+it up hereafter, and securing its
+existence and permanency. He sets
+up a kind of ecclesiastical hierarchy,
+which is to be perpetuated during the
+ages to come by the same means and
+power that brought it into existence.
+</p><p>
+Having put such a power into the
+hands of his disciples, Buddha very
+properly exhorts them to emulate
+him in his efforts to become perfect.
+He sets himself as a pattern of perfection,
+and bids them all imitate the
+examples he places before them. He
+shows briefly to them by what means
+he has attained the state of Arahatapho,
+and stimulates them to the
+adopting of similar means. The word
+Arahatapho is composed of two words&mdash;arahat,
+which means perfect, and
+pho or phola, as the orthography
+indicates, which means reward, merit.
+The state of Arahatapho is that in
+which a man enjoys the merits or
+reward of perfection, which he has
+reached by the practice of virtue, and
+particularly the acquirement of wisdom
+or knowledge of the highest
+points of the law. It is used often
+in opposition to the word Arahatamegata,
+which signifies the ways or
+roads leading to perfection.</p></div>
+
+<div class="footnote"><p><a name="Footnote_11_80" id="Footnote_11_80"></a><a href="#FNanchor_11_80"><span class="label">[11]</span></a> I have translated by <i>lent</i> the
+Burmese expression Watso, which is
+but the Pali term Wasa, Burmanised.
+The word "lent," which has been
+adopted, is designed to express not
+the real meaning of Wasa, but to convey
+to the reader's mind the idea of
+a time devoted to religious observances.
+Wasa means a season, but it
+is intended to designate the rainy
+season, which in those parts of the
+Peninsula where Buddha was residing
+begins in July and ends in November.
+During that period the communications
+between villages and towns are
+difficult, if not impossible. The religious
+mendicants were allowed in
+former times, very likely from the
+very days of Buddha, to retire into
+the houses of friends and supporters,
+from which they went forth occasionally
+begging their food. In the
+beginning, those who were admitted
+in the society did not live in community,
+as was afterwards done in
+those countries where Buddhism has
+been of a long time in a flourishing
+condition. They were allowed to withdraw
+into solitude, and lead an ascetic
+life, or to travel from one place
+to another to preach the law and
+make converts. This work could not
+be well done during the rainy season.
+Hence the disciples, while as yet
+few in number, gathered round their
+master during that period to hear
+instructions from him, and practise
+virtue under his immediate superintendence.
+They lived with him during
+all the time the rainy season lasted.
+This was called to spend the season.
+In the course of this Legend, the
+same expression is often met with.
+It is said of Buddha that he spent
+a season in such a place, another in
+another place, to indicate that he
+stayed in one place during the rainy
+season, which precluded the possibility
+of doing the duties of an itinerant
+preacher.
+</p><p>
+When the religious order became
+regularly constituted, and the basis
+it was to stand on was fairly laid
+down, the ever-increasing number of
+members made them feel the want of
+secluded places where they could live
+in community, and at the same time
+quite retired from the world. Houses
+or monasteries were erected for receiving
+the pious Rahans. The inmates
+of those dwellings lived under
+the direction of a superior, devoting
+their time to study, meditation, and
+the observances of the law. They
+were allowed to go out in the morning
+very early, to beg and collect the
+food they wanted for the day. Such is
+the state the religious are living in up
+to our own time in Burmah, Ceylon,
+Thibet, Siam, and in the other countries
+where Buddhism has been firmly
+established.
+</p><p>
+The religious season, or lent, lasts
+three months. It begins in the full
+moon of Watso (July) and ends at
+the full moon of Thadinkiout (October).
+The keeping of the season in
+Burmah is as follows:&mdash;On the days
+of the new and full moon crowds of
+people resort to the pagodas, carrying
+offerings of flowers, small candles,
+oil, &amp;c. A great many are found to
+spend the night in the bungalows
+erected, chiefly for that purpose, in
+their immediate vicinity. Women
+occupy bungalows separated from
+those of men. It must be admitted
+that there, as in churches, they far outnumber
+the men. On such occasions,
+religion appears to be rather the pretext
+than the real object of such
+assemblies. With the exception of
+old men and women, who are heard
+to converse on religious topics, and
+repeat some parts of the law, or recite
+some praises in honour of Buddha,
+the others seem to care very little
+for religion. The younger portion of
+the weaker sex freely indulge in the
+pleasure of conversation. It is quite
+a treat to them to have such a fine
+opportunity of giving full scope to
+their talkative powers. During that
+season the pious faithful are charitably
+inclined to bestow alms on the
+Rahans. All the necessaries of life
+pour with abundance and profusion
+into the monasteries. Besides alms-giving
+and resorting to the pagodas,
+some fervent laymen practise abstinence
+and fasting to a certain extent;
+these, however, are but few.
+During that period the Buddhist recluses
+are often invited to go to certain
+places, prepared for the purpose,
+to preach the law to and receive
+alms from crowds of hearers who are
+gathered thither on such occasions.
+Talapoins are generally seated on an
+elevated platform, facing the congregation;
+they keep their large fans
+before the face through modesty, to
+save themselves from the danger of
+looking on some tempting object.
+They repeat in chorus certain passages
+of the life of Buddha, enumerate
+the five great precepts and other observances
+of the law. The whole
+preaching generally goes on in Pali,
+that is to say, in a language unknown
+to the congregation. When they have
+done their duty they withdraw, followed
+by a great number of their
+disciples, carrying back to the monasteries
+all the offerings made by the
+faithful. It happens also, although
+but seldom in our days, that some
+fervent recluses withdraw during the
+whole or a part of the lent season into
+solitary places, living by themselves,
+and devoting all their time to reading
+the books of the law, and meditating
+on the most important points and
+maxims of religion.</p></div>
+
+<div class="footnote"><p><a name="Footnote_12_81" id="Footnote_12_81"></a><a href="#FNanchor_12_81"><span class="label">[12]</span></a> The remarks of the Burmese
+translator afford me an opportunity
+of explaining one of the leading tenets
+of the Buddhistic creed. All beings
+in this world are subjected to the
+double influence of their merits and
+demerits. The good influence predominates
+when the sum of merits
+surpasses that of demerits, and it is
+superseded by the latter when the
+contrary takes place. This principle
+once admitted, Buddhists explain the
+good or evil that befalls every individual
+in every conceivable state of
+existence. Is a man dead, he is attended
+on his way to another state of
+being both by his merits and demerits,
+who, like two inseparable companions,
+follow him whithersoever he goes.
+Should the sum of demerits prove
+greater, he is forced into hell, or into
+some other state of punishment, to
+bear sufferings proportionately to his
+offences, until he has fully paid off
+his debt, or, to speak the language of
+Buddhists, until the sum of his demerits
+be quite exhausted. If, on
+the contrary, at the moment of his
+death the influence of merits be the
+strongest, he is directed into a state
+of happiness, pleasure, and enjoyment,
+say in one of the seats of Nats or
+Brahmas, and remains there as long
+as the action of the good influence
+lasts. When it is over he comes
+again into the abode of man, or in a
+state of probation, when he has to
+labour anew for amassing new and
+greater merits, that will hereafter
+entitle him to a higher reward than
+the one he had previously enjoyed.
+From the foregoing observations it is
+evident that the idea of a Supreme
+Being rewarding the good and punishing
+the wicked is carefully excluded,
+and all foreign interference on this
+subject entirely done away with.
+Another conclusion flowing from the
+same source is, that there is no
+eternity of reward or punishment,
+but both last for a longer or shorter
+period, in proportion to the sum of
+merits and demerits, and consequently
+to the power of each influence respectively.
+</p><p>
+It may be asked what becomes of
+the sum of demerits and its consequent
+evil influence, whilst the
+superior good influence prevails?
+The sum of demerits remains all the
+while entire and undiminished; the
+operation of the evil influence is suspended,
+and has no power whatever,
+its own being checked by a greater
+one. But the sum of merits being
+exhausted, and its inherent action at
+an end, the opposite one is set at
+liberty, and acts on the individual
+proportionately to its own strength,
+and lasts until it is all exhausted.
+As man can never be without some
+merits or demerits, good or bad deeds,
+he must be either in a state of reward
+or punishment; this is, if I may say
+so, the mainspring that moves all
+beings into the whirlpool of countless
+existences, wherein they meet happiness
+or unhappiness according to their
+deserts. The being that tends strongly
+and perseveringly through his various
+existences towards perfection, weakens
+gradually, and finally destroys in himself
+the law of demerits; he ascends
+steadily the steps of the ladder of
+perfection by the practice of the
+highest virtues. Having reached its
+summit, there is no more reason for
+his going through other existences,
+and he steps at once into the state of
+Neibban.
+</p><p>
+On the above principle Buddhists
+account for all the various phases of
+human existence. Is a child born
+from rich, great, and distinguished
+parents, does he become a wealthy
+and powerful man, does he become a
+king or a nobleman, &amp;c.&mdash;he is indebted
+for all that to merits acquired
+during former existences. Is another
+child born in a low, poor, and wretched
+condition, is he born with bodily
+or intellectual defects and imperfections,
+&amp;c., &amp;c.&mdash;his former demerits
+are the principle and cause of all his
+subsequent misfortunes.
+</p><p>
+The doctrine of merits and demerits,
+and of their concomitant influences,
+has been fully illustrated in the person
+of Buddha himself during his
+former existences. He said of himself
+to his disciples that he had passed
+with various fortune through the
+range of the animal kingdom, from
+the dove to the elephant; that being
+man he had been often in hell, and in
+various positions of riches and poverty,
+greatness and meanness, until by his
+mighty efforts he at last freed himself
+from all evil influence, and reached
+his present state of perfection. He
+is supposed to have recounted to his
+disciples on different occasions five
+hundred and ten of his former existences.</p></div>
+
+<div class="footnote"><p><a name="Footnote_13_82" id="Footnote_13_82"></a><a href="#FNanchor_13_82"><span class="label">[13]</span></a> It has been asserted in a former
+note that the preachings of Buddha
+were accompanied with miracles, to
+impart an additional weight and an
+irresistible evidence to his doctrines.
+This assertion is fully corroborated
+by all the particulars attending the
+conversion of the three Kathabas and
+their disciples. On this occasion
+Buddha met with the greatest amount
+of stubborn resistance on the part
+of Ooroowela Kathaba. There is no
+doubt but our great preacher resorted
+to every means of persuasion to carry
+conviction to the mind of his distinguished
+hearer. He had, however, to
+deal with a man full of his own
+merits and excellence, who thought
+himself far superior to every one
+else. His best arguments proved
+powerless before a self-conceited individual,
+who was used to give and
+not to receive instruction, and enjoyed
+a far-famed celebrity. Buddha was
+compelled to resort to his unbounded
+power of working miracles, and with
+it overcame at last the obstinate and
+blind resistance of the proud Rathee.
+No conquest had ever been so dearly
+bought; but it proved well worth the
+extraordinary efforts made to obtain
+it. Kathaba became one of the most
+staunch adherents of Buddha, and
+one of the most fervent disciples, who
+laboured hard for the propagation of
+Buddhism. He is the most celebrated
+of all Buddhistic monks, and
+to his name is ever prefixed the distinguished
+epithet of Maha, which
+means great. After Gaudama's demise,
+he became the patriarch of the
+Buddhists. By his care and exertions,
+a council of five hundred Rahans
+was assembled at Radzagio, under
+the reign of King Adzatathat, to condemn
+the unbecoming language used
+by some false or imperfectly taught
+converts, who wished to shake off,
+on many points, the authority of
+Buddha.
+</p><p>
+In the episode of the conversion of
+the three Kathabas, the attentive
+reader cannot fail to have observed
+one particular that throws some light
+on the position several heads of philosophical
+schools occupied in the
+days that saw the origin of Buddhism.
+Those sages lived in retired places,
+far from the bustle and tumult of the
+world. It is probable that at first
+they were alone, or with but a few
+other individuals who delighted in
+the same mode of life. Their time
+was entirely taken up with study and
+meditation. The object of their studies
+and reflections was the boundless
+field of metaphysics and morals.
+Their diet was plain, and their abstemiousness
+carried to a degree Hindu
+devotees and fanatics are alone capable
+of reaching. The fame of the
+proficiency of some of those individuals
+in science and virtue soon
+attracted to their solitude numbers
+of pupils, eager to place themselves
+under the tuition and discipline of
+masters so eminent in every respect.
+The three Kathabas must have been
+celebrated throughout the country,
+since we find them at the head of so
+many disciples. Humility has never
+been the <i>forte</i> of the heathen sages,
+either in or out of India. Conceit
+and self-esteem were fostered in their
+souls by the consciousness of their
+own superiority and excellence, by
+the praises lavished on them by their
+disciples, and not a little by the seclusion
+from society to which they
+voluntarily resigned themselves. Spiritual
+pride, like a cunning foe, occupied
+in the heart the place vacated
+by passions of a coarser nature and
+less delicate tinge. The conduct of
+the elder Kathaba fully bears out the
+truth and correctness of the above
+assertion.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span></p>
+<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.</h2>
+
+<div class="blockquot"><p><i><b>Buddha's sermon on the mountain&mdash;Interview of Buddha and King Pimpathara
+in the vicinity of the city of Radzagio&mdash;Answer of Kathaba to
+Buddha's interrogation&mdash;Instructions delivered to the king and his
+attendants&mdash;Solemn entry of Buddha into Radzagio&mdash;Donation of the
+Weloowon monastery to Buddha&mdash;Conversion of Thariputra and Maukalan&mdash;The
+Rahans are keenly taunted by the people of Radzagio.</b></i></p></div>
+
+
+<p>Accompanied by his thousand followers, Phra went to the
+village of Gayathitha. This village stands on the bank of
+the river Gaia. Close to it, there is a mountain resembling
+<span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span>
+in appearance an elephant's head. On the top of the
+mountain stands a large rock, wide enough to accommodate
+Buddha and all his attendants. He ascended the mountain
+with his disciples, and, having reached its summit, sat
+down. Summoning all his disciples, he said to them:
+"Beloved Bickus, all that is to be met with in the three
+abodes of men, Nats, and Brahmas, is like a burning flame.
+But why is it so? Because the eyes are a burning flame;
+the objects perceived by the eyes, the view of those objects,
+the feeling created by that view, are all like a burning
+flame. The sensations produced by the eyes cause a succession
+of pleasant and painful feelings, but these are likewise
+a burning flame. What are the causes productive of
+such a burning? It is the fire of concupiscence, of anger,
+of ignorance, of birth, of death, of old age, and of anxiety.
+Again, the ear is a burning flame; the sounds, the perception
+of the sounds, the sensations caused by the sounds,
+are all a burning flame; the pleasure or pain produced by
+the sounds are also a burning flame, which is fed by the
+fire of concupiscence, anger, ignorance, birth, old age, death,
+anxiety, tears, affliction, and trouble. Again, the sense of
+smelling is a burning flame; the odours, the perception of
+odours, the sensations produced by odours, are all a burning
+flame; the pleasure and pain resulting therefrom are
+but a burning flame, fed by concupiscence, anger, ignorance,
+birth, old age, death, disquietude, tears, affliction, and sorrow.
+Again, the taste is a burning flame; the objects
+tasted, the perception of those objects, the sensations produced
+by them, are all a burning flame, kept up by the fire
+<span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span>
+of concupiscence, anger, ignorance, birth, old age, death,
+anxiety, tears, affliction, and sorrow. Again, the sense of
+feeling, the objects felt, the perception of those objects,
+the sensations produced by them, are a burning flame; the
+pleasure and pain resulting therefrom are but a burning
+flame, fostered by concupiscence, anger, ignorance, birth,
+old age, death, anxiety, tears, affliction, and sorrow. Again,
+the heart is a burning flame, as well as all the objects perceived
+by it, and the sensations produced in it; the pleasure
+and pain caused by the heart are too a burning flame,
+kept up by the fire of concupiscence, anger, ignorance,
+birth, old age, death, disquietude, tears, affliction, and sorrow.
+Beloved Bickus, they who understand the doctrine
+I have preached, and see through it, are full of wisdom
+and deserve to be called my disciples. They are displeased
+with the senses, the objects of the senses, matter, pleasure
+and pain, as well as with all the affections of the heart.
+They become free from concupiscence, and therefore exempt
+from passions. They have acquired the true wisdom that
+leads to perfection; they are delivered at once from the
+miseries of another birth. Having practised the most
+excellent works, nothing more remains to be performed by
+them. They want no more the guidance of the sixteen
+laws, for they have reached far beyond them."<a name="FNanchor_1_83" id="FNanchor_1_83"></a><a href="#Footnote_1_83" class="fnanchor">[1]</a></p>
+
+<p><span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span>Having
+thus spoken, Buddha remained silent. His
+hearers felt themselves wholly disentangled from the trammels
+of passion, and disengaged from all affections to
+material objects, and they who had been but Rahans became
+Rahandas.<span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span></p>
+
+<p>Whilst the most excellent Phra was enjoying himself in
+the place of Gayathitha, he recollected that, at the time
+when he was but a Phralaong, being near the mountain
+Pantawa, he had received from King Pimpathara an invitation
+to come to his own country and preach the law.
+Accompanied with his thousand Rahandas, he set out for
+the country of Radzagio. Having arrived at a small distance
+from the royal city he went to the Latti grove, about
+three gawots from Radzagio, a place planted with palm
+trees. The king, having heard of his arrival, said to his
+people: "The descendant of a long succession of illustrious
+princes, the great Rahan Gaudama, has entered into our
+country, and is now in the grove of palm trees, in the
+garden of Tandiwana." The happy news was soon re-echoed
+throughout the country. The people said among
+themselves: "The great Gaudama is come indeed. He is
+perfectly acquainted with all that relates to the three states
+of men, Nats, and Brahmas; he preaches a sublime and
+lovely law; the morals that he announces are pure, like a
+shell newly cleansed." Pimpathara, placing himself at the
+head of 120,000 warriors, surrounded by crowds of nobles
+and Pounhas, went to the garden of Tandiwana, where
+Phra was seated in the middle of his disciples. He paid
+his respects by prostrating himself before him, and then
+withdrew to a becoming distance. The countless crowd
+followed the example of their monarch, and seated themselves
+at a becoming distance. Some of them remained
+conversing with Buddha, and heard from him words worthy
+to be ever remembered; some others, having their hands
+joined to the forehead, remained in a respectful attitude;
+some were praising his illustrious ancestors; others remained
+modestly silent. All of them, perceiving the three
+Kathabas close to the person of Phra, doubted whether
+Gaudama was their disciple, or they, his disciples. Buddha,
+seeing at once what thought occupied the mind of the
+warriors, noblemen, and Pounhas, addressed the elder
+Kathaba, called Ooroowela Kathaba, and said to him:
+<span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span>
+"Kathaba, you who lived formerly in the solitude of
+of Ooroowela, answer the question I am now putting to
+you. You were formerly a teacher of Rathees, who
+practised works of great mortification, to such an extent
+that their bodies were emaciated by self-inflicted penances:
+what has induced you to give up the sacrifices
+you were wont to make?" "Blessed Buddha," answered
+Kathaba, "I have observed that exterior objects, the
+sounds, the taste, the gratification of the senses, are but
+miserable filth; and, therefore, I take no more delight in
+the offering of small and great sacrifices." Buddha replied,
+"Kathaba, if you be no longer pleased with what is beautiful
+to the eyes, pleasant to the ear, palatable to the taste,
+and agreeable to the gratification of the senses, in what
+do you presently find pleasure and delight?" Kathaba
+answered, "Blessed Buddha, the state of Neibban is a state
+of rest, but that rest cannot be found as long as we live
+under the empire of senses and passions. That rest excludes
+existence, birth, old age, and death; the great mental
+attainments alone lead thereto. I know and see that
+happy state. I long for it. I am, therefore, displeased
+with the making of great and small sacrifices."  Having
+thus spoken, Kathaba rose up, worshipped Buddha by
+prostrating himself before him, and touching with his forehead
+the extremities of his feet, and said, "O most excellent
+Buddha, you are my teacher, and I am your disciple."
+All the people, seeing what Kathaba had done, knew that
+he was practising virtue under the direction of Gaudama.<a name="FNanchor_2_84" id="FNanchor_2_84"></a><a href="#Footnote_2_84" class="fnanchor">[2]</a>
+<span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span>
+Phra, who was acquainted with their innermost thoughts,
+knew that they were longing to hear the preaching of the
+law. As he had always done, he began to preach to them
+the virtue of liberality in almsgiving, and then unfolded
+before them, with matchless eloquence, the advantages of
+leaving the world, &amp;c. The hearers felt an inward delight
+in all that was said to them. Observing the favourable
+impression made upon them, Gaudama continued to instruct
+them on the four laws, regarding the miseries of
+this world, the passions, the practice of excellent works,
+and the ways to perfection. At the conclusion of these
+instructions, the king and 100,000 of the assembly, like
+a piece of white cloth which, when plunged into dye,
+retains the colour it receives, obtained instantly the state
+Thautapan.<a name="FNanchor_3_85" id="FNanchor_3_85"></a><a href="#Footnote_3_85" class="fnanchor">[3]</a> As to the 10,000 remaining hearers, they
+<span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span>
+believed in the three precious things in the capacity of
+Upathakas.</p>
+
+<p>The ruler of the country of Magataritz, King Pimpathara,
+having obtained the state of Thautapan, said to Gaudama,
+"Illustrious Buddha, some years ago, when I was but a
+crown prince of this country, I entertained five desires,
+which were all happily accomplished. Here are the five
+desires&mdash;I wished to become king; I desired that the
+Phra, worthy of receiving the homage of all men, should
+come into my kingdom; that I might have the privilege
+<span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span>
+of approaching him; that he might preach his doctrine to
+me; and, finally, that I might thoroughly understand all
+his preaching. These five wishes have been fully realised.
+Your law, O most excellent Buddha, is a most perfect law.
+To what shall I liken it as regards the happy results it
+produces? It is like replacing on its proper basis a vase
+that was bottom upwards, or setting to light objects hitherto
+buried in deep darkness; it is an excellent guide that shows
+out the right way; it is like a brilliant light, shining forth
+and dispelling darkness. Now I take refuge in you, your
+law, and the assembly of the perfect. Henceforth I will
+be your supporter, and to-morrow I will supply you and
+your disciples with all that is necessary for the support of
+nature." Buddha, by his silence, testified his acceptance
+of the offered favour. Whereupon the king rose up, prostrated
+himself before him, and, turning on the right, left
+the place, and returned to his palace.</p>
+
+<p>Early in the morning Pimpathara ordered all sorts of
+eatables to be prepared. Meanwhile he sent messengers to
+Buddha to inform him that his meal was ready. Buddha,
+rising up, put on his dress, and, carrying his patta, set out
+for Radzagio, followed by his one thousand disciples. At
+that time a prince of Thagias, assuming the appearance of
+a handsome young man, walked a little distance in front
+of Buddha, singing to his praise several stanzas. "Behold
+the most excellent is advancing towards Radzagio with his
+one thousand disciples. In his soul he is full of meekness
+and amiability; he is exempt from all passions; his face
+is beautiful, and shines forth like the star Thigi; he has
+escaped out of the whirlpool of existences, and delivered
+himself from the miseries of transmigration. He is on
+his way to the city of Radzagio attended by a thousand
+Rahandas." (The same stanza is thrice repeated.) "He
+who has obtained the perfection of Ariahs, who has practised
+the ten great virtues, who has a universal knowledge,
+who knows and preaches the law of merits, who discovers
+at once the sublime attainments, the most perfect being,
+<span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span>
+the most excellent, is entering into the city of Radzagio
+attended by a thousand Rahandas."</p>
+
+<p>The inhabitants of the city, seeing the beautiful appearance
+of that young man, and hearing all that he was singing
+aloud, said to each other, "Who is that young man whose
+countenance is so lovely, and whose mouth proclaims such
+wonderful things?" The Thagia, hearing what was said
+of him, replied, "O children of men! the most excellent
+Phra whom you see is gifted with an incomparable wisdom;
+all perfections are in him; he is free of all passions; no
+being can ever be compared to him; he is worthy to receive
+the homage and respect of men and Nats; his unwavering
+mind is ever fixed in truth; he announces a law extending
+to all things. As for me, I am but his humble servant."<a name="FNanchor_4_86" id="FNanchor_4_86"></a><a href="#Footnote_4_86" class="fnanchor">[4]</a></p>
+
+<p><span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span>Having
+reached the king's palace, Buddha was received
+with every demonstration of respect, and led to the place
+prepared for him. Pimpathara thought within himself of
+the thing which could prove acceptable to Phra, in order
+to offer it to him. He said within himself, "My garden,
+which is situated near the city, would doubtless be a very
+<span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span>
+fit place for Buddha and his followers to live in. As it
+lies not far from the city, it would be a place of easy resort
+to all those who should feel inclined to visit Buddha and
+pay him their respects; it is, moreover, far enough off, so
+that the noise and cries of the people could not be heard
+therein. The place is peculiarly fitted for retreat and contemplation;
+it will assuredly prove agreeable to Buddha."
+Whereupon he rose up, and, holding in his hand a golden
+shell like a cup, he made to Phra a solemn offering of that
+garden which was called Weloowon.<a name="FNanchor_5_87" id="FNanchor_5_87"></a><a href="#Footnote_5_87" class="fnanchor">[5]</a> Gaudama remained
+<span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span>
+silent, in token of his acceptance of the gift. He preached
+the law and left the palace. At that time he called his
+disciples and said to them, "Beloved Rahans, I give you
+permission to receive offerings."</p>
+
+<p>In the country of Radzagio there was a heterodox Rahan
+named Thindzi, who had under him five hundred and fifty
+disciples. Thariputra and Maukalan were at that time
+practising virtue under the guidance of that master. Here
+is the way they became Rahans. When they were but
+laymen, under the names of Oopathi and Kaulita, on a
+certain day, surrounded by two hundred and twenty companions,
+they went to the top of a lofty mountain to enjoy
+the sight of countless multitudes of people sporting and
+playing in the surrounding flat country. While they were
+gazing over the crowds of human beings they said to each
+other, "In a hundred years hence all these living beings
+<span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span>
+shall have fallen a prey to death."  Whereupon they rose
+up and left the place, but their minds were deeply preoccupied
+with the idea of death. While the two friends
+were walking silently together, they began at last to communicate
+to each other the result of their reflections. "If
+there be," said they, "a principle of death, a universal
+tendency towards destruction, there must be, too, its
+opposite principle, that of not dying and escaping destruction."
+On that very instant they resolved to search
+ardently for the excellent law that teaches the way of not
+dying, and obtain the state of perfect fixity and immutability.
+In those parts there lived six heterodox teachers
+who were named Mekkali, Gau, Sala, Thindzi, Jani, and
+Ganti; among them Thindzi was the only one who, with
+his disciples, wore white clothes. They went to the place
+where lived the Rahan Thindzi, placed themselves under
+his direction, and put on the dress of Rahan. Within
+three days they acquired the science, wisdom, and knowledge
+of their teacher without having as yet reached the
+object of their eager pursuit. They said to Thindzi,
+"Teacher, is this all that you know? And have you no
+other science to teach us?"  "I have indeed," replied the
+teacher, "taught you all the knowledge I possess." Finding
+nothing satisfactory in the answer, the two friends
+said, "Let us continue seeking for the law that has reality
+in itself; the first that shall have discovered it shall,
+without delay, communicate it to the other."</p>
+
+<p>On a certain morning one of Gaudama's disciples named
+Athadzi, having put on his religious habit, and carrying
+his patta on his left arm, went out to receive his rice.
+Everything about his person was noble and graceful; his
+countenance and behaviour were at once gentle and dignified,
+whether he walked or stopped, looked forward to the
+right or the left, or sat in a cross-legged position. The false
+Rahan Oopathi, who became afterwards Thariputra, perceiving
+the Rahan Athadzi with such a meek and dignified
+deportment, said to himself, "Such a Rahan is assuredly
+<span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span>
+worthy to receive offerings: he has doubtless attained perfection.
+I will go to him and ask him, in case he has had
+a teacher, who is that distinguished instructor under whom
+he practises virtue; and in case of his being himself a
+teacher, what is the doctrine that he teaches. But it is
+not becoming to put to him any question whilst he is on
+his way to beg alms. I will follow at a distance." Athadzi,
+having collected alms, left the city and went to a small
+dzeat, where he sat down and ate his meal. Oopathi followed
+him thither. Having entered into the dzeat, he
+rendered to him the services that a disciple usually pays
+to his teacher. When the meal of Athadzi was over, he
+poured water over his hands, and with a heart overflowing
+with joy, he conversed with him for a while. He withdrew
+then to a becoming distance, and addressed him as
+follows: "Great Rahan, your exterior is full of meekness
+and benevolence; your countenance bespeaks the purity
+and innocence of your soul; if you be a disciple, pray
+under what teacher have you become a Rahan? Who is
+your guide in the way to perfection? and what is the doctrine
+he is preaching to you?" "Young Rahan," replied
+Athadzi, "have you not heard of the illustrious Buddha,
+the descendant of a long succession of great monarchs,
+who has entered the profession of Rahan? I have become
+Rahan under him; he is my teacher; to his doctrine I
+cling with all the energy of my soul." "What is the doctrine
+of that great master?" asked Oopathi. "I am but a
+novice in the profession," replied modestly Athadzi, "and
+am as yet imperfectly acquainted with the doctrine of my
+teacher. The little, however, I know, I will freely communicate
+to you." Oopathi entreated him to do so.
+Athadzi replied, "The law which I have learned at the
+feet of Buddha explains all that relates to matter, to the
+principles that act upon it, to passions, and to the mind;
+it makes man despise all that is material, conquer his
+passions, and regulate his mind." On hearing this doctrine,
+Oopathi felt the ties of passions gradually relaxing
+<span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span>
+and giving way; his soul became, as it were, disentangled
+from the influence of the senses. He became enamoured
+with such a pure and perfect law, and obtained the condition
+of Thautapan. Convinced that he had at last found
+what he had hitherto searched after in vain, the law of
+Neibban, he went without delay to his friend, to make
+him share in the beneficial result of his fortunate discovery.
+Kaulita, perceiving his friend coming up to him
+with a rejoicing countenance, indicative of the happiness
+his soul was inwardly enjoying, asked him if he had found
+what he had hitherto vainly looked for. Oopathi related
+to him all the particulars of his conversation with the
+Rahan Athadzi. Whereupon Kaulita became instantly a
+Thautapan. Both resolved to leave their teacher Thindzi,
+and go immediately to place themselves under the guidance
+of Buddha. Three times they applied for permission
+to execute their design, and three times it was denied
+them. At last they departed, each with his two hundred
+and twenty companions. Thindzi, enraged at being left
+alone, died, vomiting blood from his mouth.</p>
+
+<p>When the two friends and their followers were drawing
+near to the place of Weloowon, Phra assembled all his
+disciples and said to them, "Behold these two friends
+coming up to me; they will become my two beloved disciples;
+their minds are acute and penetrating; they actually
+take delight in the law of Neibban; their thoughts are
+converging towards that great centre of truth; they come
+to me, and they will become my two most excellent disciples."
+While he was speaking, the two friends crossed
+the threshold of the monastery, and prostrated themselves
+at the feet of Buddha, humbly craving the favour of being
+admitted among his disciples to practise virtue under his
+immediate direction. On this occasion Phra uttered the
+following words: "O Bickus, come to me; I preach the
+most excellent law: apply yourselves to the practice of the
+most perfect works, which will put an end to all miseries."
+A suit of dress and a patta were handed to each of the two
+<span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span>
+friends, that were henceforth to be called Thariputra and
+Maukalan, and they became members of the assembly.
+Having put on the new dress, they appeared to the eyes of
+all with the decent and dignified deportment of Rahans
+that had sixty years of profession. Their followers became
+Bickus of the second order. Seven days after, Maukalan
+became a Rahanda; but it took fifteen days for Thariputra
+to obtain the same favour. The two new converts were
+elevated to the dignity of disciples of the right and of the
+left; that is to say, they obtained precedence over all
+others.</p>
+
+<p>The distinction thus granted to Thariputra and Maukalan
+excited a feeling of jealousy among the disciples of Buddha.
+In their conversations they complained to each other of
+the preference given to those who had just been admitted
+among the members of assembly. They went so far as to
+say that Buddha had acted in this case under the influence
+of human considerations. These remarks were brought to
+the notice of Buddha, who assembled his disciples, and
+said to them, "Beloved Bickus, my conduct in this instance
+has not been guided by unworthy motives; I have acted
+as I ought to have done. In the days of the Phra Anaumadathi,
+the two friends were leading the life of ascetics.
+They paid the greatest respect and veneration to the then
+existing Buddha, and entreated him, by repeated supplications,
+to hold out to them the solemn promise that
+they would become the disciples of the right and of the
+left of some future Buddha. Anaumadathi replied to them
+that the object of their wishes should be granted unto them
+when the Buddha Gaudama would appear in the world.
+This is, beloved Bickus, the reason that has influenced me
+in elevating to the first rank the two new converts." The
+answer completely satisfied the disciples, and effectually
+silenced all murmurs. Further particulars regarding the
+promise that these two illustrious friends received in the
+time of the Buddha Anaumadathi may be read, with circumstantial
+details, in the book called Apadan-tera.<span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span></p>
+
+<p>The inhabitants of the Magatha country, seeing that so
+many persons, chiefly belonging to the first families, were
+embracing the profession of Rahans, said amongst themselves,
+"Behold how the Rahan Gaudama, by his preachings,
+causes the depopulation of the country, and forces
+countless wives to the unwished-for state of widowhood.
+A thousand Rathees have embraced the profession of
+Rahans; all the disciples of Thindzi have followed their
+example; many others will soon tread in their footsteps.
+What will become of our country?"  With these and
+other expressions, they gave vent to their hatred of the
+Rahans, and endeavoured to pour over them all kinds of
+ridicule and abuse. They concluded by saying, "The
+great Rahan has come to the city of Radzagio, which is
+like a cow-pen, surrounded by five hills;<a name="FNanchor_6_88" id="FNanchor_6_88"></a><a href="#Footnote_6_88" class="fnanchor">[6]</a> he has now with
+him the disciples of Thindzi; who will be the next to go
+to him?" The Rahans, hearing all that was said against
+them, went to Buddha and related to him all that they
+<span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span>
+had heard. To console them, Buddha said, "Beloved
+Bickus, the abuses, sarcasms, and ridicule levelled at you
+shall not last long; seven days hence all shall be over.
+Here is the reply you will make to the revilers: Like all
+his predecessors, Buddha is striving to preach a most perfect
+law; by the means of the truths which he proclaims
+for the benefit of all, he brings men over to himself.
+What shall it avail any man to feel envious at the success
+he obtains by so legitimate a means?" The same torrent
+of ridicule having been poured on the Rahans, when they
+went out, they followed the advice of their great teacher,
+replied in the manner they had been taught to do, and
+the storm was soon over. The people understood that
+the great Rahan was preaching a perfect law, and that he
+never resorted but to fair means to attract disciples round
+his person. Here ends the narrative of the conversion
+and vocation of Thariputra and Maukalan.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+<div class="footnote"><p><a name="Footnote_1_83" id="Footnote_1_83"></a><a href="#FNanchor_1_83"><span class="label">[1]</span></a> The philosophical discourse of
+Buddha on the mountain may be considered
+as the summary of his theory
+of morals. It is confessedly very
+obscure and much above the ordinary
+level of the human understanding.
+The hearers whom he addressed were
+persons already trained up to his
+teaching, and therefore prepared for
+understanding such doctrines. Had
+he spoken in that abstruse style to
+common people, it is certain he would
+have missed his aim and exposed himself
+to the chance of not being understood.
+But he addressed a select
+audience, whose minds were fully capable
+of comprehending his most elevated
+doctrines. He calls his disciples
+Bickus, or mendicants, to remind
+them of the state of voluntary poverty
+they had embraced when they became
+his followers, and to impress their
+minds with contempt for the riches
+and pleasures of this world.
+</p><p>
+He lays it down as a great and general
+principle that all that exists resembles
+a flame that dazzles the eyes
+by its brilliancy and torments by its
+burning effects. Here appears the
+favourite notion of Buddhism that
+there is nothing substantial and real
+in this world, and that the continual
+changes and vicissitudes we are exposed
+to are the cause of painful
+sensations. Buddha reviews the six
+senses (the heart, according to his
+theory, is the seat of a sixth sense)
+in succession, and as they are the
+channels through which affections are
+produced on the soul, he compares to
+a burning flame the organs of the
+senses, the various objects of the
+action of the senses, the results painful
+or agreeable produced by them.
+Hence he fulminates a general and
+sweeping condemnation against all
+that exists out of man. The senses,
+being the means through which matter
+influences the soul, share in the
+universal doom. Buddha sets forth
+the causes productive of that burning
+flame. They are&mdash;first, the three
+great and general principles of demerits,
+viz., concupiscence, anger, and
+ignorance. In the book of Ethics
+these three principles are explained
+at great length; they are represented
+as the springs from which flow all
+other passions.  In a lengthened
+digression the author aims at simplifying
+the question, and endeavours
+to show, by a logical process, that
+ignorance is the head source from
+which concupiscence and passion take
+their rise. It is, therefore, according
+to Buddhists, into the dark recess of
+ignorance that metaphysicians must
+penetrate in order to discover the
+first cause of all moral disorders.
+Every being has his mind more or
+less encompassed by a thick mist that
+prevents him from seeing truth. He
+mistakes good for evil, right for
+wrong; he erroneously clings to material
+objects that have no reality, no
+substance, no consistence; his passions
+are kept alive by his love or
+hatred of vain illusions. The flame
+is, moreover, fed by birth, old age,
+death, afflictions, &amp;c., which are
+as many <i>foci</i> wherefrom radiate out
+on all surrounding objects fires which
+keep up the general conflagration.
+But they play only a secondary action,
+dependent on the three great causes
+of all evils just alluded to. What
+causes birth, old age, and death? inquires
+the Buddhist.  The law of
+merits and demerits is the immediate
+answer to the question; it might be
+added thereto, the necessity of acquiring
+merits and gravitating towards
+perfection. A man is born to
+innumerable succeeding existences by
+virtue of his imperfections, and that
+he might acquire fresh merits by the
+practice of virtue. By birth, a being
+is ushered into a new existence or
+into a new state, where the burning
+flame which is supposed to spread
+over all that exists exercises its teasing
+and tormenting influence over
+him. Old age and death are two
+periods when a radical change operates
+upon a being, and places him in
+a different situation where he experiences
+the baneful effects of the conflagration.
+"Blessed are they," says
+Buddha, "who understand this; they
+are full of wisdom; they become displeased
+with all passions and with all
+the things they act upon. The causes
+of existences being done away with,
+they have reached the terminus of
+all possible existences; one step more
+and they find themselves placed beyond
+the influence of the power of
+attraction that retains forcibly all
+beings in the vortex of existences,
+and brings them towards the centre of
+perfection; they are in fact entering
+into the state of Neibban."</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_84" id="Footnote_2_84"></a><a href="#FNanchor_2_84"><span class="label">[2]</span></a> From the purport of Kathaba's
+reply to Buddha's question, it may
+be inferred with certainty that the
+Rathees were in the habit of making
+sacrifices or burnt-offerings. These
+sacrifices again were distinguished
+into two classes; the one, including
+the small or daily ones, and the other,
+the great burnt-offerings, made on
+solemn occasions. That these sacrifices
+were not performed by the killing
+and immolating of animals, there
+can be no doubt, as such an act would
+have been contrary to the tender regard
+they always had for the life of
+animals. The institutes of Menu
+come to our help to elucidate this
+point. The Brahmin is enjoined,
+according to that compilation of laws,
+to make burnt-offerings of clarified
+butter and other articles to the manes
+of his ancestors. Agreeably to this
+regulation, Kathaba performed those
+rites, which, in the opinion of Buddha,
+were perfectly useless, since they
+could not be the means of elevating
+the performer to the knowledge and
+perfection requisite for obtaining
+what he always calls <i>per excellence</i>
+the deliverance.
+</p><p>
+Kathaba is rather obscure in his
+answer. It seems that he intended
+to acknowledge that, notwithstanding
+the sacrifices and burnt-offerings
+he had made, and upon the value of
+which he had laid much stress, concupiscence
+and other vicious propensities
+were still deeply rooted in him;
+that, through the channel of his
+senses, exterior objects continued to
+make impressions on his soul. He
+had, therefore, become disgusted with
+practices which could not free him
+from the action and influence of
+passions and matter.
+</p><p>
+In the opinion of Buddha, the observance
+of exterior religious rites
+can never elevate man to the sublime
+knowledge of pure truth, which alone
+does confer real perfection to him
+who has become a true sage, and is
+deemed worthy of obtaining the deliverance.
+A serious application of
+the mind to the meditation of the law
+and the nature of beings, is the only
+way leading to the acquirement of
+true wisdom. As long as Kathaba
+was contented with material acts of
+worship, and his mind's attention
+was engrossed with those vain ceremonials,
+he had not as yet entered in
+the way of perfection. He had hitherto
+missed the true path; he had
+wandered in the broad road of error,
+encompassed by mental darkness, and
+deceived by perpetual illusions. His
+extensive knowledge had served but
+to lead him in the wrong direction.
+He wanted the guidance of Buddha
+to enable him to retrace his steps and
+find the right way. He had to become
+sensible of the truth of the
+great fundamental maxims of all real
+wisdom, viz., that in this world all is
+subjected to change and to pain; and
+that all beings are mere illusions,
+destitute of all reality.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_85" id="Footnote_3_85"></a><a href="#FNanchor_3_85"><span class="label">[3]</span></a> To complete what has already
+been stated respecting the Ariahs or
+venerables in a foregoing note, the
+following is added. The reader must
+bear in mind that the Ariahs are
+divided into four classes, named&mdash;Thautapan,
+Thakadagam, Anagam, and Arahats, and according to the
+particular position occupied by the
+beings of those states, each class is
+subdivided into two: Thus, for instance,
+Thautapatti Megata means he
+who has entered and is walking, as
+it were, in the way of the perfection
+of Thautapan; and Thautapatti-pho
+indicates those who enjoy the merits
+and blessings of the state of Thautapan;
+and so with the three superior
+stages of perfection. To obtain the
+state of Thautapan, a man must have
+left the direction followed up by all
+creatures and entered into the direction
+or way that leads to deliverance.
+He will have yet to go through
+80,000 kaps or durations of worlds,
+and must be born seven times more in
+the state of man and Nat before he
+be a perfected being, ripe for the state
+of Neibban. Those who have reached
+the state of Thakadagam shall have
+to pass through 60,000 kaps, and be
+born once in the state of Nat and
+once in the state of man, before they
+be perfected. Those who have obtained
+the third step of Anagam have
+to travel through 40,000 kaps, and
+are no more to undergo the process of
+birth at the end of that period they
+are perfected. The fourth stage of
+perfection, that of Arahat, is the
+highest a being can ever obtain. The
+fortunate Arahat is gifted with supernatural
+powers. At the end of 20,000
+kaps he is perfected, and reaches the
+state of deliverance. Those four
+states are often called the four great
+roads leading to deliverance or to
+Neibban. It may be asked whether
+the state of Thautapan is the first
+step reached by every one that adheres
+to Buddha's doctrines or
+whether it is the one that requires a
+certain progress in the way of believing
+and practising? It seems, from
+the narrative of the conversion of
+King Pimpathara and his followers,
+that the state of Thautapan is the
+reward of those who have shown
+a more than common proficiency
+and fervour in adhering to Buddha
+and his doctrines, but not the first
+step to enter into the assembly
+of the faithful and become a member
+thereof. One may be a simple
+hearer, or Upathaka, believing in
+the three precious things, without
+attaining that of Thautapan. On
+this occasion, the king and 100,000 of
+his warriors and noblemen became
+Thautapans, whereas the remaining
+10,000 became believers and members
+of the assembly without reaching any
+further. The first entered into the
+stream or current leading to perfection.
+The latter were fervent believers,
+observed the five precepts,
+but in no way aspired to the attainment
+of the doctrines of a higher
+order.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_86" id="Footnote_4_86"></a><a href="#FNanchor_4_86"><span class="label">[4]</span></a> Is not that young man doing the
+duty of forerunner of Buddha on the
+occasion of his solemn entry into the
+city of Radzagio?
+</p><p>
+The narrative of the donation of
+the grove or garden of Weloowon by
+King Pimpathara to Buddha, discloses
+the manner in which Buddhistic
+monks have become holders, not as
+individuals, but as members of society,
+of landed properties. Buddha and
+his disciples at first had no place as a
+body or a society to live in; hitherto
+he had taken up his quarters in any
+place where people were willing to
+receive him. He must have often
+been put to great inconvenience, particularly
+after the accession of new
+disciples, who daily crowded about
+him. The pious king felt the disadvantage
+the society was labouring
+under: he resolved to give them a
+place where the assembly might live
+and remain. The donation was as
+solemn as possible. It transferred
+to Buddha the property of the garden,
+without any condition, for ever. The
+donation, on the other hand, was fully
+accepted. This is, I believe, the first
+instance of an act of this description.
+The grove and monastery of Weloowon
+is much celebrated in Buddha's life.
+</p><p>
+In Burmese towns a particular spot
+is allowed for the building of houses
+or monasteries for Buddhistic recluses
+or monks. It is somewhat isolated
+from all other buildings, and forms,
+as it were, the quarter of the yellow-dressed
+personages. Here is a general
+description of one of these buildings.
+They are of an oblong-square shape,
+raised about eight or ten feet above
+the ground, and supported on wooden
+posts, and sometimes, though seldom,
+on brick pillars. The frame of the
+edifice is of wood, and planks form
+the wall. Above the first roof rises
+a second one of smaller dimensions,
+and a third one, yet smaller than the
+second. This style of roofing a building
+is allowed only for pagodas, Talapoins'
+houses, and royal palaces. The
+place between the soil and the floor
+is left open and never converted to
+any use. A flight of steps, made of
+wood or bricks, leads to the entrance
+of the edifice, the interior whereof is
+generally divided as follows:&mdash;One
+vast hall designed for the reception of
+visitors, and used also as a schoolroom
+for the boys who go to learn
+the rudiments of reading, writing,
+and sometimes ciphering. Except on
+grand occasions, the Talapoins generally
+stay in that hall, doing away
+with their time in the best way they
+can, occasionally reading books, counting
+their beads, chewing betel, and
+very often sleeping. At the extremity
+of the hall there is a place raised one
+or two steps above the level. A portion
+of that place is left vacant, and
+reserved for the sittings of the Talapoins,
+when they receive visitors; the
+other portion, which extends to the
+wall, is occupied by idols or representations
+of Buddha, raised on
+pedestals, and sometimes placed on
+shelves, with the few implements
+required for exterior worship. There,
+too, are to be seen a few trunks ornamented
+with sculptures and gildings,
+and containing books belonging to
+the monastery. The hall and the
+place as far as the walls occupy just
+one-half of the oblong-square. The
+other half, parallel to the first, is
+occupied by rooms intended for the
+storing of alms, and as dormitories
+for the inmates of the house. In
+some, monasteries the ceiling is painted
+and partly gilt. The cook-room,
+when there is one, is connected with
+the extremity of the square opposite
+to the one occupied by the idols. It
+is generally on the same level with
+the floor of the building. Government
+has nothing to do with the erection,
+repairs, and maintenance of these
+edifices. They are erected and kept
+up by private individuals, who deem
+it very meritorious to build such
+places. Those whose piety actuates
+and prompts them to undertake such
+an expensive work assume the title of
+Kiaong Taga, which means supporter
+of a pagoda or Talapoins' residence.
+They are proud of such distinction,
+cause themselves to be called by that
+title, and always make it to follow
+their names in signing any paper or
+document.
+</p><p>
+The above descriptive sketch of a
+monastery is rather incomplete, if applied
+to those found in the large places
+of Burmah proper, and particularly in
+the capital. Some of them are laid
+out on a scale of vastness and magnificence
+difficult to realise by those
+who have not examined them. A
+large open gallery runs all round the
+building; a second one of a rectangular
+shape, but protected by the
+roof, forms, as it were, on the four
+sides the <i>vestibulum</i> to the central
+portion of the edifice. It is the
+place where the Phongies spend the
+greater part of their time, either in
+talking with the numerous idlers that
+visit them, or in teaching children.
+Large shutters separate this from
+the open verandah; they may be
+thrown all open by pushing forward
+the lower part, the upper one remaining
+fixed by hinges, and so may be
+opened to the height required to protect
+the inmates from the rain and
+the sun. The central hall, by far the
+finest and loftiest of the building, is
+reserved for the idols and all the implements
+of worship, and the boxes
+containing the books of the monastery,
+commonly put together in a very disordered
+way. The ceiling is gilt and
+adorned, often with taste and elegance.
+A partition divides the hall into two
+equal parts. The one towards the
+east is for some huge statue of Gaudama,
+and smaller ones with many
+articles of worship. The other, facing
+the south, is used for several purposes;
+sometimes as dormitories for
+the Talapoins. The posts supporting
+the interior part are six or eight in
+number, and offer the finest specimens
+of teak timber I have ever seen, some
+being fully sixty and seventy feet
+high. In some of these monasteries
+the best parts of the interior are gilt,
+and sometimes the exterior sides; the
+ornaments of the extremities of the
+roof and the space between the roofs
+are covered with gold leaves. In
+those two places too are displayed
+carvings, which reflect great credit
+on the skill of native workmen, and
+elicit the admiration of foreigners.
+One of these monasteries called the
+kioung-dau-gye, near the place where
+the Arracan idol is, and another close
+to the place where the supreme head
+of Talapoins is living, are the finest
+and largest specimens of monasteries
+the writer has ever seen in Burmah.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_87" id="Footnote_5_87"></a><a href="#FNanchor_5_87"><span class="label">[5]</span></a> On the occasion of the presentation
+to Buddha of the Weloowon
+monastery, and of the lands attached
+to it, by King Pimpathara, there
+was observed a curious ceremony,
+often alluded to in Buddhist writings.
+He held in his hands a golden pitcher
+full of water, which he kept pouring
+down on the ground, whilst he pronounced
+the formula of donation.
+This is a ceremony of Indian origin,
+which, with many others, has been
+imported into these parts along with
+the religious doctrines. It is intended
+to be an exterior sign of, or testimony
+to, the offering that is made on the
+occasion. When it is performed, the
+parties pronounce a certain formula,
+calling the Nats, guardians of the
+place, to witness the act of donation,
+and, in particular, the Nat that is supposed
+to rule over the earth; and at
+the same time the offerer, not satisfied
+with receiving for his own benefit
+the merits of his pious liberality, expresses
+the earnest desire that all
+men, or rather all beings, should
+share with him in the blessings he
+expects to reap from his good deed.
+The generous and liberal disposition
+of the donor, it may be observed, exhibits
+the truly pleasing display of an
+amount of charity and brotherly love
+scarcely to be expected from the followers
+of an erroneous creed. The
+ceremony, therefore, has a twofold
+object, conferring unreserved and absolute
+efficiency on the act of donation,
+and dividing or apportioning
+the merits of the good work among
+all beings.
+</p><p>
+In perusing attentively the contents
+of this legend, the reader will easily
+follow the gradual development of
+the Buddhist religious system, and,
+in particular, the establishment of
+most of the disciplinary regulations
+in full force in our own days in most
+of the countries where that form of
+religion has obtained a long standing
+and a predominating footing. At
+first the religious that constituted
+the body of the followers of Buddha
+were few, and could easily, in the
+company of their eminent teacher,
+procure, in accordance with the vow
+of strict poverty they had made,
+shelter, food, and raiment. There
+was no need for them to accept, in
+the shape of donation, anything beyond
+what was absolutely necessary
+for the wants of the day. We may
+conjecture that their leader watched
+with a jealous care over his religious
+on this point, to establish them in
+the spirit of poverty and of a thorough
+contempt for the things of this world.
+But the society or fraternity growing
+numerous, the dependence on the daily
+offerings appeared not to meet in sufficient
+manner the real necessities it
+felt, particularly as regards shelter.
+This want was quickly perceived and
+keenly felt by the pious King Pimpathara,
+who came to the resolution of
+presenting Buddha and his followers
+with a proper place to withdraw to at
+all times, but particularly during the
+wet season, when the pouring of the
+annual rains puts a check of four
+months to the religious peregrinations
+of the preachers. The same motives
+that induced Buddha to accept the
+proffered royal gift influenced him
+likewise to grant to his religious the
+dangerous, it is true, but the absolutely
+necessary permission of receiving
+offerings of houses and lands.
+From that time, the religious communities
+have made use of the privilege
+granted to them in all the places
+where they have been established.
+In Burmah this favour has not been
+abused, and the religious body, though
+never standing in want of anything
+required for the daily use, cannot be
+said to be wealthy. Having not to
+cast in the scales of the political
+balance the weight of riches, and the
+preponderance essentially attending
+the possession of them, their influence
+in the political affairs is not, at least
+exteriorly, felt.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_88" id="Footnote_6_88"></a><a href="#FNanchor_6_88"><span class="label">[6]</span></a> In his Archaeological Survey Report,
+General Cunningham has supplied
+us with an accurate description
+of the position and ruins of the celebrated
+city of Radzagio. His own
+measurements of the old ramparts,
+that are still visible, agree to a surprising
+degree with those of the two
+Chinese pilgrims, Fa-Hian and Hwen-Tsan,
+who visited the same spot in
+the fourth and sixth century of our
+era. The city was situated in a valley,
+surrounded by five hills, which
+are named Gigakuta, Isigli, Wibhara,
+Wipula, and Pandawa. It was five
+miles in circumference. This is meant
+for the circuit of the inner wall.
+The exterior one was nearly nine
+miles. On the southern face of the
+Wibhara mountain is the famous
+cave at the entrance of which was
+held the first Buddhist council, not
+long after the cremation of Buddha's
+remains. There is no doubt that the
+heights were, in the palmy days of
+Buddhism, covered with Buddhistic
+monuments. As the place was subsequently
+occupied by Brahmins and
+Mussulmans, the Dzedis and monasteries
+have been mercilessly pulled
+down to furnish materials for musjids,
+tombs, and temples. The eminences
+are now covered with Mussulman
+tombs, which occupy the
+places formerly adorned with pagodas.
+Springs of hot water were numerous
+in the vicinity of the city. The writer
+has only met once in Buddhistic compositions
+an allusion to that natural
+phenomenon so beneficial to people
+living in hot climates. The modern
+Rajghir, both by name and situation,
+brings to our recollection the celebrated
+capital of Magatha, so famous
+in Buddhistic annals. As the extent
+of Radzagio has been so accurately
+determined by ancient and modern
+visitors, one can well afford to laugh
+at the immensely exaggerated number
+of houses that are supposed by certain
+Burmese writers to have composed the
+city.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span></p>
+<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII.</h2>
+
+<div class="blockquot"><p><i><b>Thoodaudana, desirous to see his son, sends messengers to him&mdash;They become
+converts&mdash;Kaludari, a last messenger, prevails on Buddha to go to
+Kapilawot&mdash;His reception&mdash;Conversion of the king and of Yathaudara&mdash;Nanda
+and Raoula put on the religious habit&mdash;Conversion of Ananda
+and of several of his relatives&mdash;Temptation of Ananda&mdash;Conversion
+of Eggidatta&mdash;Story of Tsampooka.</b></i></p></div>
+
+
+<p>Whilst the most excellent Phra remained in the Weloowon
+monastery, enjoying himself in the midst of his disciples
+and the crowds of hearers that daily resorted thither
+to listen to his preachings, his father Thoodaudana<a name="FNanchor_1_89" id="FNanchor_1_89"></a><a href="#Footnote_1_89" class="fnanchor">[1]</a> who
+<span class='pagenum'><a name="Page_166" id="Page_166">[Pg 166]</a></span>
+had ever been anxiously and sedulously gathering every
+possible information respecting his son, from the time he
+withdrew into solitude, and performed during six years
+<span class='pagenum'><a name="Page_167" id="Page_167">[Pg 167]</a></span>
+the hardest works of bodily mortification, was then informed
+that his son had already begun to preach the most
+perfect law, and was actually staying in the city of Radzagio.
+He felt then an irresistible desire to see him once
+more before his death. He therefore ordered a nobleman
+of his court into his presence, and said to him: "Nobleman,
+take with you a retinue of a thousand followers, and
+go forthwith to the city of Radzagio. Tell my son that I
+am now much advanced in years, that I long to see him
+once more before I die; desire him, therefore, to come
+over with you to the country of Kapilawot." The nobleman,
+having received the royal message, took leave from
+the king, and attended by a thousand followers, set out
+for Radzagio. When he drew near to the Weloowon
+monastery, he found it crowded with an innumerable multitude
+of people, listening with a respectful attention to
+Buddha's instructions. Unwilling to disturb the audience,
+the nobleman delayed for a while the delivery of his royal
+master's message. Halting at the verge of the crowd, he,
+with his followers, eagerly lent the utmost attention to all
+that Buddha was saying. They at once obtained the state
+of Arahat, and applied for admission into the order of
+Rahans. The favour was granted. To obtain pattas and
+tsiwarans for so great a number of applicants, Buddha
+stretched his right arm, when there appeared at once the
+pattas and dresses required. The new converts put on the
+dress of their order, when they all appeared with the dignified
+countenance and meek deportment of Rahans who
+had had sixty years of profession. Having arrived at the
+exalted state of Ariahs, they became indifferent and unconcerned
+about all the things of this material world, and
+the king's mandate was entirely lost sight of.</p>
+
+<p>The sovereign of Kapilawot, seeing that his nobleman
+did not return from the country of Magatha,<a name="FNanchor_2_90" id="FNanchor_2_90"></a><a href="#Footnote_2_90" class="fnanchor">[2]</a> and that no
+<span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span>
+news was heard of him, despatched a second messenger
+with an equal number of followers on the same errand.
+They all were taken up with Buddha's preachings and
+became Rahandas. The same thing happened to seven
+messengers successively sent to Radzagio for the same
+<span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span>
+purpose. They, with their respective retinues, became
+converts of the first class.</p>
+
+<p>Disappointed at seeing that none of the messengers had
+returned to bring him any news regarding his son, King
+Thoodaudana exclaimed: "Is there no one in my palace
+that bears any affection unto me? Shall I not be able to
+get a person who could procure for me some information
+respecting my son?" He looked among his courtiers and
+selected one, named Kaludari, as the fittest person for
+such a difficult errand. Kaludari had been born on the
+same day as Buddha: with him he had spent the age of
+his infancy, and lived on terms of the most sincere friendship.
+The king said to him: "Noble Kaludari, you know
+how earnestly I long to see my son. Nine messengers
+have already been sent to the city of Radzagio to invite
+my son to come over to me, and none of them has as yet
+come back to me, to bring information respecting the
+object of my tenderest affections. I am old now, and the
+end of my existence is quite uncertain; could you not
+undertake to bring my son over to me? Whether you
+become Rahan or not, let me have the happiness of contemplating
+once more my beloved son ere I leave this
+world." The nobleman promised to the king to comply
+with his royal order. Attended by a retinue of a thousand
+followers, he set out for the city of Radzagio. Having
+reached the Weloowon monastery, he listened to Buddha's
+preachings, and, like the former messengers, he became at
+once a Rahanda with all his followers.</p>
+
+<p>Gaudama, having obtained the Buddhaship, spent the
+first season (Lent) in the solitude of Migadawon. Thence
+he proceeded to the solitude of Ooroowela, where he remained
+three months, until he had completed the work of
+converting the three Kathabas. It was on the full moon
+of Piatho (January) that he entered into the city of Radzagio,
+accompanied by his thousand disciples. He had
+just stayed two months in that place, so that there were
+five months since he had left the country of
+Baranathee.<span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span></p>
+
+<p>Seven days after Kaludari's arrival, the cold season
+being nearly over, the new convert addressed Buddha as
+follows: "Illustrious Phra, the cold season is over, and
+the warm season has just begun; this is now the proper
+time to travel through the country; nature wears a green
+aspect; the trees of the forests are in full blossom; the
+roads are lined to right and left with trees loaded with
+fragrant blossoms and delicious fruits; the peacock proudly
+expands its magnificent tail; birds of every description
+fill the air with their ravishing and melodious singing.
+At this season heat and cold are equally temperate, and
+nature is scattering profusely its choicest gifts." By such
+and similar allurements Kaludari endeavoured to dispose
+Buddha to undertake a journey to Kapilawot. Gaudama
+hearing all these words said: "What means this? To
+what purpose are uttered so many fine expressions?"
+Kaludari replied: "Your father, O blessed Buddha, is
+advanced in years; he has sent me to invite you to come
+over to Kapilawot, that he might see you before his death.
+He and your royal parents will be rejoiced at hearing your
+most excellent law." "Well," said Buddha, "go and tell
+the Rahans to hold themselves ready for the journey." It
+was arranged that ten thousand Rahandas from Magatha
+and ten thousand from Kapilawot would accompany the
+illustrious traveller. The distance between the two countries
+is sixty youdzanas.<a name="FNanchor_3_91" id="FNanchor_3_91"></a><a href="#Footnote_3_91" class="fnanchor">[3]</a> Sixty days were to be employed
+<span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span>
+in going over that distance, so they were to travel at the
+rate of but one youdzana a day.</p>
+
+<p>Kaludari was anxious to go and inform the king of the
+happy issue of his negotiation. He flew through the air,
+and in a short time reached the palace of the lord of Kapilawot.
+The king, seeing him, was exceedingly glad; he
+desired the illustrious Rahan to sit in a becoming place,
+and gave orders that his patta should be filled with the
+choicest dishes from the royal table. Meanwhile Kaludari
+related to the king all the circumstances attending his
+journey. When he had spoken, Thoodaudana desired him
+to take his meal. Kaludari begged to be excused, saying
+that he would go and take his meal in the presence of
+Buddha. "Where is he now?" replied the king. "Mighty
+lord," answered Kaludari, "Buddha, accompanied by
+twenty thousand Rahandas, is on his way to this country,
+to pay a visit to his royal father; on this very day he has
+left the city of Radzagio." Thoodaudana was exceedingly
+pleased; he said again to Kaludari, "Eat your meal here,
+and please to take another meal to my son; I wish to
+supply him daily with food during his journey." Kaludari
+acceded to the king's request. When his meal was
+over, they cleansed his patta with the most exquisite perfumes,
+and afterwards filled it with the best and choicest
+eatables. The patta was then respectfully handed to the
+a&euml;rial messenger, who, in the presence of a large crowd of
+people, rose in the air with the patta under his arm, and
+in an instant arrived in presence of Gaudama, to whom
+he offered the vessel containing the delicious food from
+his father's table. Buddha received the food with pleasure,
+and ate it. The same thing was daily performed
+during all the time the journey lasted. Kaludari went
+every day to the palace through the air, ate his meal there,
+and brought that of his distinguished instructor, who
+during all the way partook of no other food but that which
+was brought over to him from his father's palace. Every
+day Kaludari carried news of the progress of Buddha's
+<span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span>
+journey. By this means he increased in the heart of all
+an ardent desire of seeing him, and disposed every one to
+wait on the great Gaudama with favourable and good dispositions.
+The services rendered on this occasion by
+Kaludari were much valued by Buddha himself, who said:
+"Kaludari is disposing the people to welcome our arrival;
+he is therefore one of the most excellent among my
+disciples."</p>
+
+<p>The princes and all the members of the royal family,
+having heard of Gaudama's arrival, consulted among themselves
+as to the best means of paying due respect to the
+noble and illustrious visitor. They selected the grove of
+Nigraudatha<a name="FNanchor_4_92" id="FNanchor_4_92"></a><a href="#Footnote_4_92" class="fnanchor">[4]</a> as the fittest place to receive him with his
+disciples. The place was properly cleared and made
+ready for the long-expected company. The inhabitants
+of the country, attended with their richest dress, carrying
+<span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span>
+flowers and perfumes, went out to meet Buddha.<a name="FNanchor_5_93" id="FNanchor_5_93"></a><a href="#Footnote_5_93" class="fnanchor">[5]</a> Children
+of both sexes opened the procession; they were followed
+by the children of the noblest families; next came
+all the persons belonging to the royal family. All went
+to the grove of Nigraudatha, where Buddha had just
+<span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span>
+arrived with the twenty thousand Rahans that accompanied
+him.</p>
+
+<p>The princes, secretly influenced by pride, thus thought
+within themselves: This Prince Theiddat is younger than
+we all; he is but our nephew, let the young people prostrate
+themselves before him; as to ourselves, let us remain
+sitting down behind them. This was quickly perceived
+by Buddha, who said to himself: My relatives refuse to
+prostrate themselves before me; I will now even compel
+them to do so. Whereupon he entered into ecstasy, rose
+in the air, and standing over the heads of his relatives, as
+a person shaking dust over them, he exhibited to their
+astonished regards, on a white mango-tree, wonders of fire
+and water. Thoodaudana, surprised at such a wonderful
+display of supernatural power, exclaimed: "Illustrious
+Buddha, on the day you were born they brought you to
+the presence of the Rathee Kaladewela, to do homage to
+him; on that occasion, having seen you placing your two
+feet on the Rathee's forehead, I prostrated myself before
+you for the first time. On the day of the ploughing
+solemn rejoicings, you were placed under the shade of the
+tree Tsampoothapye. The sun by its daily motion had
+caused the shadows of all surrounding trees to change
+their direction; that of the tree under which you were
+placed alone remaining unmoved. I prostrated myself a
+second time before you; and now, at the sight of this new
+wonder, I again bow down to you." The example of the
+king was instantly imitated by all the princes, who humbly
+bowed down to Buddha. Satisfied with having humbled
+his proud relatives, Buddha came down and sat in the
+place prepared for him. He then caused a shower of red
+rain to pour down over the assembled multitudes. It had
+the virtue to wet those who liked it, and not to wet those
+who disliked it. "This is not," said Buddha, "the only
+time when such a wonder has happened; the same thing
+took place once during one of my former existences, when
+I was Prince Wethandra." He went on, relating the most
+<span class='pagenum'><a name="Page_175" id="Page_175">[Pg 175]</a></span>
+interesting circumstances of that former state of existence.
+The whole assembly now delighted at hearing his preachings
+and witnessing the display of his power. They all
+withdrew when the preaching was over, and retired to
+their respective places, without, however, inviting Buddha
+to come and take his meals in their houses.</p>
+
+<p>On the following morning, Buddha set out with his
+twenty thousand followers to get his meal. When he
+had arrived at the gate of the city, he stood for a while,
+deliberating within himself whether he would go to the
+palace to receive his meal, or go from street to street to
+beg for it. He paused for a while, reflecting on the course
+of conduct that had been followed by all the former
+Buddhas. Having known that they all, without exception,
+had been in the habit of going out from house to
+house in quest of their food, he resolved at once to follow
+their example. Whereupon he entered the city and began
+to perambulate the streets in search of his food. The
+citizens, from the various stories of their houses, were
+looking out with amazement at such an unusual sight.
+"How is this?" said they; "we see Prince Raoula and
+his mother Yathaudara going out attired in the richest
+dresses, sitting in the most elegant conveyance, and now
+Prince Theiddat<a name="FNanchor_6_94" id="FNanchor_6_94"></a><a href="#Footnote_6_94" class="fnanchor">[6]</a> is appearing in the streets with his hair
+<span class='pagenum'><a name="Page_176" id="Page_176">[Pg 176]</a></span>
+and beard shaved, and his body covered with a yellow
+dress befitting a mendicant. Such a thing is unbecoming
+indeed." Whilst they were holding this language, on a
+sudden, rays of the purest light shot forth from the body
+of Buddha, and illuminated all the objects around his
+person. At this unexpected sight, they all joined in
+praising and extolling the virtue and glory of Buddha.</p>
+
+<p>King Thoodaudana was soon informed that his son was
+perambulating the streets of the city in the dress of a
+mendicant. Startled at such a news, he rose, and seizing
+the extremity of his outer garment, ran to the encounter
+of his son. As soon as he saw him he exclaimed: "Illustrious
+Buddha, why do you expose us to such a shame?
+Is it necessary to go from door to door to beg your food?
+Could not a better and more decent mode be resorted to
+for supplying your wants?" "My noble father," said
+Buddha, "it is meet and convenient that all Rahans should
+go out and beg their food." "But," replied the monarch,
+"are we not the descendants of the illustrious Prince
+Thamadat? There is not a single person in our illustrious
+race that has ever acted in such an indecorous manner."
+Buddha retorted, "My noble father,<a name="FNanchor_7_95" id="FNanchor_7_95"></a><a href="#Footnote_7_95" class="fnanchor">[7]</a> the descent from the
+<span class='pagenum'><a name="Page_177" id="Page_177">[Pg 177]</a></span>
+glorious princes Thamadat is something that belongs
+both to you and your royal family: the lineage of
+a Buddha is quite different from that of kings and
+princes; it bears no resemblance to it. Their ways and
+manners must essentially differ from those of princes. All
+former Buddhas have always been in the habit of thus
+going out in search of their food."  Then stopping his
+course and standing in the street, he uttered the following
+stanzas, "My noble father, it is not proper that I should
+ever neglect the duty of receiving alms; it is an action
+good in itself, tallying with truth, deserving of great merits,
+and productive of happiness in this and future existences."
+When he had spoken, his father obtained the state of
+Thautapan. He went to the palace with his father, saying,
+"Those who go to beg food according to the injunction
+and prescription of the law, are doing well, and prepare
+themselves for a state of happiness both for the present
+and future: those who do go begging, but without any
+regard to the ordinances of the law, ought to refrain from
+doing so." He was speaking in that way when he entered
+the palace. His aunt Gaudamee became a Thautapan.
+<span class='pagenum'><a name="Page_178" id="Page_178">[Pg 178]</a></span>
+His father, after this second preaching, reached the state
+Thagadagan.</p>
+
+<p>Thoodaudana invited Phra and his followers to ascend
+to the upper part of the palace and partake of the meal
+prepared for them. When the meal was over, all the
+ladies of the palace came to pay their respects to Buddha.
+Some of them urged the Princess Yathaudara to do the
+same. But she refused to comply with their request, in
+the hope that a greater deference would be shown to her,
+and Buddha would come and visit her in her apartments.
+Perceiving her studied inattendance, Phra said to his
+father, "My noble father, I will go and visit the princess,
+and will, without saying a single word, make her pay
+obedience to, and prostrate herself before me." King
+Thoodaudana took up the patta, and accompanied his son
+to the princess's apartments, together with his two disciples,
+Thariputra and Maukalan. Buddha had scarcely
+been seated on the place destined to him, when Yathaudara
+threw herself at Buddha's feet, and placing her two
+hands on both ankles, touched repeatedly the upper part
+with her forehead. Meanwhile Thoodaudana mentioned
+to his son the respectful and affectionate regard she had
+ever entertained for his person. "Since she heard," added
+the king, "that you had put on the yellow robe, she would
+wear only clothes of that colour; when she knew that you
+took but one meal a day, that you slept on a small and
+low couch, and gave up, without regret, the use of perfumes,
+she instantly followed your example, ate but one
+meal a day, slept on a low couch, and gave up without
+grief the use of essences." "Illustrious monarch," replied
+Buddha, "I do not wonder at the practices of late observed
+by the Princess Yathaudara; in former times, when her
+merits were as yet only few and imperfect, she was living
+at the foot of a certain mountain, and knew, even then,
+how to behave with becomingness, and attend with a strict
+regard to all religious duties."</p>
+
+<p>This very day, that is to say, the second day after the full
+<span class='pagenum'><a name="Page_179" id="Page_179">[Pg 179]</a></span>
+moon of Katson, was fixed as the time for the taking place
+of five grand ceremonies. Nanda,<a name="FNanchor_8_96" id="FNanchor_8_96"></a><a href="#Footnote_8_96" class="fnanchor">[8]</a> the younger brother
+of Buddha, was to have his head washed, to put on the
+<span class='pagenum'><a name="Page_180" id="Page_180">[Pg 180]</a></span>
+thingkiit, or royal head ornament, to be raised to the
+dignity of crown prince, to be put in possession of his own
+palace, and to be married. When Phra was leaving the
+palace, he bade the young prince take his patta and follow
+him. Nanda instantly complied with the request, and
+departed. He was just leaving the palace, when the
+young lady he was to marry heard the sound of the steps
+and of the voice of her lover. She was then busily engaged
+in combing her beautiful and shining black hair.
+With the left hand drawing aside her hair, and with the
+right leaning on the window-frame, she, with a sweet yet
+tremulous voice, eagerly recommended him soon to return.
+She then continued to follow him with anxious eyes until
+he could be seen no longer. Meanwhile, resting against
+the window-side, she had her heart full of ominous forebodings.
+Nanda would have gladly given back the patta
+to his owner; but as he felt backward to hand it over to
+him, he followed Buddha as far as the monastery. Though
+he had no intention of becoming Rahan on his way to that
+place, yet, despite of his former dispositions, he entered
+into the society of the perfect. So that on the second
+day after Phra's arrival at Kapilawot, Nanda became a
+Rahan. Some other writings mention that this happened
+only on the third day.</p>
+
+<p><span class='pagenum'><a name="Page_181" id="Page_181">[Pg 181]</a></span>On
+the seventh day after Phra had entered into the city
+of Kapilawot, the mother of Raoula, Princess Yathaudara,
+put on her son the choicest ornaments, and sent him to
+Phra, saying previously to him: "Dearest son, he whom
+you see surrounded by twenty thousand Rahandas, whose
+face resembles gold, and whose body is similar to that of
+the chief of Brahmas, is indeed your father. He was formerly
+the owner of the four gold vases which disappeared
+on the very day he withdrew into solitude; go to him now,
+and say respectfully, that, being at present crown prince of
+this kingdom, destined to succeed your grandfather on the
+throne, you wish to become possessed of the property that
+will fall to you in right of inheritance." The young
+prince departed. Having come into the presence of Buddha,
+he endeavoured, with the simplicity and amiability becoming
+a young lad, to ingratiate himself in his father's
+favour, and said how happy he was to be with him, adding
+many other particulars befitting his age and position.
+Buddha, having eaten his meal and performed his usual
+devotions, rose up and departed. Raoula followed behind,
+saying: "Father, give me my inheritance." Buddha appearing
+neither displeased nor vexed at such a demand, none
+of his followers durst tell the young prince to desist from
+his apparently rude behaviour, and go back to the palace.
+They all soon reached the monastery. Phra thus thought
+within himself: Raoula is asking from me perishable
+things, but I will give him something more excellent and
+lasting. I will make him partaker of those goods I have
+gathered at the foot of the Bodi tree, and thereby will provide
+for him a better inheritance for the future. Whereupon
+he called Thariputra, and said to him: "Beloved
+disciple, the young Prince Raoula asks from me a worldly
+inheritance, which would avail him nothing, but I wish to
+present him with something more excellent, an imperishable
+inheritance; let him become a Rahan." Maukalan
+shaved the head of Raoula and attired him with the
+tsiwaran. Thariputra gave him the first instructions.
+<span class='pagenum'><a name="Page_182" id="Page_182">[Pg 182]</a></span>
+When hereafter he became Patzing, Kathaba trained him
+up to the duties of his new profession.</p>
+
+<p>King Thoodaudana had seen his first son Prince Theiddat
+leave the palace and all the attracting allurements of a
+brilliant court; despite of all his precautions, he subsequently
+witnessed his going into a solitude and becoming
+a Rahan. Next to him, his younger son Nanda, though
+assured by the promises of soothsayers of becoming a great
+and mighty ruler, had joined the society of Rahans. These
+two events had deeply afflicted him. But, on hearing that
+his grandson had also become a Rahan, he could no longer
+keep his affliction within himself. "I had," said he, "hoped
+that my grandson would succeed me on the throne; this
+thought consoled me for the loss of my two sons. What
+will become of my throne? Now the royal succession is
+at an end, and the line of direct descendants is for ever cut
+and irrevocably broken asunder."</p>
+
+<p>Thoodaudana obtained the state of Anagam. He said
+to himself: It is enough that I should have had so much
+to suffer and endure on the occasion of my two sons and
+my grandson becoming Rahans; I will spare to other
+parents a similar affliction. He went to Buddha's place,
+and having paid him his respects in a becoming manner,
+asked him to establish a regulation forbidding any son to
+become Rahan, unless he had the consent of his parents.
+Buddha assented to his father's wish and preached to him
+the law. When the instruction was finished, the king
+bowed to him, rose up, turned on the right, and departed.
+Buddha, calling immediately the Rahans, said to them:
+"Beloved Bickus, no one is to be admitted to the profession
+of Rahan, ere he has obtained the consent of his parents:
+any one that shall trespass this regulation shall be guilty
+of a sin."</p>
+
+<p>On a certain day, Phra having eaten his meal at his
+father's palace, the king related to him the circumstance
+of a Nat, who, whilst he was undergoing great austerities
+in the solitude, had come and conveyed the report of his
+<span class='pagenum'><a name="Page_183" id="Page_183">[Pg 183]</a></span>
+son having succumbed under the hardships of mortification;
+but he would never give credit to such a rumour, as he
+was certain that his son could not die ere he had become
+a Buddha. "My illustrious father," replied Buddha, "you
+are much advanced in merits; there is no wonder at your
+not believing a false report; but even in former ages, when
+your merits were as yet very imperfect, you refused to
+believe your son was dead, though in proof of this assertion
+bones were exhibited before you in confirmation of
+the report." And he went on relating many particulars
+that are to be found in the history of Maha Damma Pala.
+It was at the conclusion of this discourse that the king
+became Anagam. Having thus firmly established his
+father in the three degrees of perfection, Buddha returned
+to the country of Radzagio.</p>
+
+<p>During this voyage, the most excellent Phra arrived at
+the village of Anupya, in the country of the Malla Princes.
+In the neighbourhood of the village there is a grove of
+mango-trees. To that place he withdrew with his twenty
+thousand disciples, and enjoyed himself in that secluded
+and delightful retreat.</p>
+
+<p>While he dwelt on that spot, the seed of the law that
+he had planted in his native city was silently taking deep
+root in the hearts of many. His uncle Thekkaudana had
+two sons, named Mahanan and Anooroudha. On a certain
+day Mahanan said to his younger brother: "From among
+the several families of the royal race, many persons have
+left the world and embraced the religious profession under
+the guidance of Buddha. Our family is the only one that
+has not as yet given any member to the assembly. I will
+make you a proposal: either you will become an ascetic,
+and leave me your inheritance; or I will myself take that
+step, and make over to you all that I possess." Anooroudha
+at once accepted the proposal.</p>
+
+<p>When the intentions of the two brothers became known,
+five young princes, their playmates and relatives, named
+<span class='pagenum'><a name="Page_184" id="Page_184">[Pg 184]</a></span>
+Bagoo, Kimila, Baddya, Ananda,<a name="FNanchor_9_97" id="FNanchor_9_97"></a><a href="#Footnote_9_97" class="fnanchor">[9]</a> and Dewadat, desired to
+join them in their pious design. Having put on their
+finest dress, they went into the country, having no other
+attendant but Oopali, their barber. They shaped their
+course in the direction of Anupya. Being at a small distance
+from the mango-trees' grove, the young princes
+stripped themselves of their rich dresses, and gave them
+all to the barber, as an acknowledgment of his services.
+The latter at first accepted them, and was preparing to
+return, when the following thought occurred to his mind:
+"If I go back to Kapilawot with these fine and rich
+apparels, the king and the people will believe that I have
+come by foul means in possession of so many valuables,
+and I shall certainly be put to death. I will follow my
+masters, and never leave them." Hereupon he returned in
+all haste and joined them at the very moment they were
+disposing themselves to enter into the Anupya mango-trees'
+grove. Oopali was admitted into their company, and
+ushered along with them into Buddha's presence. Having
+paid their respects in the usual manner, they applied for
+<span class='pagenum'><a name="Page_185" id="Page_185">[Pg 185]</a></span>
+the dignity of members of the assembly. Their request
+was granted. But previous to passing through the prescribed
+ceremonies, the princes said one to another: "Great
+indeed and deeply rooted is the pride of princes: it is
+extremely difficult to shake it off, and free oneself of
+its tyrannical exactions. Let Oopali be first ordained;
+we will have an opportunity of humbling ourselves by
+prostrating ourselves before him." Their request was
+granted. After having paid their respects to the newly
+ordained convert, they were likewise admitted among the
+members of the assembly. Their proficiency in spiritual
+progress was not the same. During the second Lent, which
+they spent in the Weloowon monastery, Baddya, Bagoo,
+and Kimila reached the culminating point of perfection
+by becoming Rahandas. Ananda became Thautapatti.
+Anooroudha greatly advanced in the higher path of metaphysics.
+As to Dewadat, he never attained more than the
+Laukithamabat.</p>
+
+<p>A little while after the conversion of the royal princes,
+Buddha left Anupya, continued his voyage to Radzagio,
+and forthwith retired into the Weloowon monastery to
+spend his second Lent. The time was chiefly employed
+in training up the new converts in the knowledge of the
+great truths, and in the practice of virtue. His son
+Raoula, about eight years old, evinced the greatest dispositions.
+His attainments were far above his age, and
+often elicited the admiration of the Rahans. On a certain
+occasion Buddha overheard them expressing their astonishment
+at the surprising progress Raoula was making in
+his studies. Coming among them as if perchance, Phra
+asked them what was the subject of their conversation.
+They answered that they were praising and extolling the
+wonderful abilities of Raoula, and his matchless good dispositions.
+Thereupon Buddha remarked that this was not
+to be wondered at. Then he related to them the dzat
+Miga, by which he showed to them that during former
+existences Raoula had distinguished himself in a
+<span class='pagenum'><a name="Page_186" id="Page_186">[Pg 186]</a></span>
+conspicuous manner by his excellent and admirable dispositions.
+As a reward for his good behaviour and high
+mental qualifications, he was made Patzin. His mind
+continuing to expand in an almost miraculous manner,
+he became a Rahanda with myriads of Nats.</p>
+
+<p>During the same season, Buddha often went to Radzagio
+to beg his food. There was in that city a flower-seller,
+who was wont to bring eight bouquets every day to the
+king, and receive in return from the royal hands eight
+pieces of silver. On a certain day, as he was coming
+from the country into the town with his usual supply of
+flowers for the king, he happened to see Buddha in the
+streets at a moment when, by a miraculous display of his
+power, the six glories beamed out of his body. He then
+said to himself: "I wish to go and offer these flowers to
+Buddha. But the king will doubtless be much angry with
+me. He may have me arrested, thrown into prison, and
+put to death for having failed in offering him the usual
+present. Despite the great danger that hangs over me,
+I will go to Buddha and offer him my flowers. Great,
+indeed, and lasting shall be the merits I will gain; they
+will follow me during countless existences."</p>
+
+<p>With a heart full of joy, Thoomana, for such is his
+name, went to the resting-place where Buddha was seated,
+surrounded by crowds of people, and laid the flowers at
+his feet. With a marked satisfaction, Gaudama accepted
+the offer. Thoomana went home and related to his wife
+what had just happened. The latter, irritated partly by
+the fear of the king's wrath, and partly by the loss of the
+money she daily received, began to abuse her husband in
+the coarsest language. She was so much maddened by
+passion that she in all haste went to the king, denounced
+her husband, and instantly sued for a divorce. Pimpathara
+revolted at such an act of unparalleled audacity,
+ordered her to withdraw from his presence and go back
+to her house. Meanwhile he commanded one of his
+courtiers to order the flower-seller to come to the palace
+<span class='pagenum'><a name="Page_187" id="Page_187">[Pg 187]</a></span>
+on the following day. As a matter of course, the royal
+request was punctually complied with. In the presence
+of the assembled courtiers, the king highly praised the
+conduct of Thoomana, and instantly rewarded him with
+great liberality. As Thoomana had offered to Buddha
+eight bunches of flowers, the king, to acknowledge in a
+distinct manner such an offering, gave him eight elephants,
+eight horses, eight slaves, eight bullocks, eight thousand
+pieces of silver, and the revenue of eight villages. Buddha
+likewise exceedingly extolled the meritorious behaviour of
+Thoomana in the presence of the people, and said that
+during a whole world he would be exempt from the four
+states of punishment, enjoy happiness in the seat of man
+and in those of Nats, and finally become a Pitzega-buddha.
+The value of the offering, though little in itself, became
+great by the imminent risks he voluntarily exposed himself
+to. He made his offering, though he was certain of
+incurring on that account the ruler's displeasure.</p>
+
+<p>When the season of retirement was over, Gaudama
+travelled through different places. He went to Patzanawonta
+in the Dzetia country, thence he passed into the
+Bisakila forest, and returned to Radzagio, in the grove of
+Yin-daik trees, near the burial-place.</p>
+
+<p>Whilst Buddha was in the splendid Dzetawon monastery,
+just presented to him, a strong temptation came upon
+Ananda to renounce his calling and return into the world.
+He went so far as to tell some of his brethren that he
+recollected the promise of a prompt return which he made
+to his young bride Dzanapada-kaliani, and that now he
+wished to fulfil it by immediately going back into his
+palace, and resuming his former mode of life. This was
+soon reported to Gaudama, who resorted to the following
+expedient to crush in the bud the rising temptation. He
+took Ananda by the arm, rose with him in the air, and
+led him in the direction of the Nats' seat of Tawadeintha.
+On their way, Buddha, by a miraculous process, exhibited
+to the eyes of his companion the sight of an immense
+<span class='pagenum'><a name="Page_188" id="Page_188">[Pg 188]</a></span>
+forest in conflagration. On the burnt stump of a tree he
+showed him a female monkey horribly mutilated, having
+her tail, ears, and nose cut off. At such a sight the horrified
+Ananda turned away his eyes in disgust. A little
+while after this, Buddha exhibited before him the dazzling
+and heart-captivating sight of a long array of five hundred
+matchless beauties. They were daughters of Nats going
+to pay their respects to the great Thagia. Ananda was
+gazing at them with silent but enraptured feelings.
+Buddha said to him: "Do you believe those beauties
+before you to be equal to Dzanapada?" "She is no more
+to these perfect forms," answered he, "than the bleeding
+female monkey we have left behind us is to her." "All
+these celestial damsels," said Buddha, "I shall give to
+you, provided you agree to remain in the monastery for
+some years longer." "Willingly do I accept the proposal,"
+replied Ananda; "I will stay cheerfully in the
+monastery on such favourable terms." Whereupon both
+returned to the monastery.</p>
+
+<hr style='width: 45%;' />
+
+<p>The members of the assembly soon became acquainted
+with what had passed between the master and the disciple,
+and keenly taunted Ananda with their sarcastic
+remarks upon the daughters of Nats. Ashamed of himself,
+Ananda withdrew into solitude. There he devoted
+himself to reflection and penitential deeds, and finally
+annihilated the evil desires of his unsubdued passion.
+When the inward struggle was over and peace had been
+restored in him, Ananda went to Buddha's presence, and
+stated his willingness to dwell for ever in a monastery
+and lead a religious life. Meantime he released him from
+the promise he had made to him respecting the celestial
+beauties. Buddha was much pleased at such a happy
+change. He said to the assembled religious: "Previous
+to this occurrence, Ananda resembled a badly-roofed
+house, which lets in the rain of passions; but now it is
+similar to a well-roofed building, which is so well
+<span class='pagenum'><a name="Page_189" id="Page_189">[Pg 189]</a></span>
+protected that it is proof against the oozing of passions."
+Whereupon he related the following story concerning a
+former existence of Ananda.</p>
+
+<p>A merchant named Kappaka had a donkey which he
+used to carry goods from place to place. Having one
+day come near a place covered with trees, Kappaka unloaded
+his animal, to allow him some time to rest and
+graze. Meanwhile, a female donkey was likewise grazing
+in the neighbourhood. Its presence was quickly detected
+by Kappaka's animal. When the moment of departure
+had come, the latter, attracted by the female, kicked furiously
+at his master, and would not allow the load to be
+replaced on its back. The merchant, enraged at this unusual
+freak, began to threaten the rebellious beast, and
+then to hit it with the whip as hard as he could. At last
+the poor animal, unable to bear any longer the blows,
+mentioned to his master the cause of his unusual behaviour.
+Kappaka told him that if he would but continue
+his voyage, he would give him at the end of the journey
+several fine females, much superior to the one he was now
+coveting. The proposal was accepted. At the end of the
+journey Kappaka said to the beast: "I will keep my
+promise with you: but I must inform you that your daily
+provender shall not be increased; you will have to share
+it with your companion. Subsequently you will have
+little ones to provide for and maintain, but your daily
+ration shall not be increased in the least; you shall have
+to work for me as much as you do at present, and also to
+provide for the maintenance and support of your family."
+The donkey, after a few moments of reflection, thought it
+was better to remain as he was; and from that moment
+he was entirely cured of his inordinate inclination. At
+the conclusion of the narration, Buddha said: "The male
+donkey was he who has now become Ananda; the
+female donkey, Dzanapa-kaliani; and Kappaka is now
+the most excellent Phra, who is the teacher of men, Nats
+and Brahmas."<span class='pagenum'><a name="Page_190" id="Page_190">[Pg 190]</a></span></p>
+
+<p>Buddha, whilst at Wethalie, went out through the
+country, and in all the places that he visited preached
+to the crowds of hearers. It was during one of his benevolent
+errands that he met with a celebrated Pounha,
+named Eggidatta, who with a great many disciples led an
+ascetic life, after having been formerly, first, the chief
+Pounha of King Kothala, and next of his son. Buddha
+earnestly desired the conversion of so distinguished a personage.
+Maukalan was at first despatched to that famous
+hermit, to attempt to bring him over to his master; but
+he utterly failed. The reception he at first met with was
+anything but pleasant. The work was to be done and
+perfected only by the irresistible eloquence of the great
+preacher. Buddha soon came up to the entrance of Eggidatta's
+cell. He began to upbraid the Rathee for teaching
+his disciples to worship mountains, trees, rivers, and
+all that exists in nature. He then initiated him in the
+knowledge of the four great truths. Eggidatta, seeing the
+truth, at once became a convert with all his disciples.
+When this great spiritual conquest was achieved, Buddha
+returned to Radzagio, and spent the third season in the
+Weloowon or bamboo-grove monastery. It was during
+the three months of the rainy season that Buddha imparted,
+in a more complete manner, to his disciples the
+knowledge and science which during his peregrinations
+he had but superficially conveyed to them. At the
+same time, he carefully trained them up in the practice
+and observance of those disciplinary regulations which
+were intended as a means to subdue passions, to estrange
+them from the world and all its attractions, and to lead
+a spiritual life.</p>
+
+<p>During his stay in the monastery, among the many instructions
+that he gave to his disciples, I will relate the
+particulars that he mentioned respecting the former doings
+and the final conversion of the Rahanda Tsampooka.<a name="FNanchor_10_98" id="FNanchor_10_98"></a><a href="#Footnote_10_98" class="fnanchor">[10]</a></p>
+
+<p><span class='pagenum'><a name="Page_191" id="Page_191">[Pg 191]</a></span>In
+the days of the Buddha Kathaba, Tsampooka, or
+rather the being who in the present existence is called by
+that name, put on the religious dress in the Thawatie
+country. He lived in a fine monastery, and had for his
+supporters the best and richest people of the place. One
+day, a Rahan, belonging to another country, came to his
+monastery and begged the favour to be allowed to live
+therein for some time. The heartless Tsampooka denied
+him admittance into the interior of the building, but tolerated
+his staying in the verandah during the cold season.
+The people, however, actuated by better feelings than those
+<span class='pagenum'><a name="Page_192" id="Page_192">[Pg 192]</a></span>
+of their teacher, brought regularly food for the head of the
+house, as well as for the stranger, for whom they felt great
+affection. The spiteful Tsampooka could not bear to see
+the people showing marks of kindness and benevolence
+towards his hated guest. On one occasion he forgot himself
+so far as to abuse him, by repeating the following
+coarse expressions: Eat dirt, go naked, and sleep on the
+bare ground. Such an inhuman behaviour soon met with
+a condign punishment. The wretched Tsampooka had at
+first to endure horrible torments in hell.</p>
+
+<p>On his return to the seat of man on earth, he was born
+from respectable parents, but he was always prone from
+his infancy to indulge in the lowest habits. He would
+secretly steal away, and actually satiate the cravings of
+hunger by eating the most disgusting things; he would
+not wear clothing, but ran about in a state of nakedness;
+he would only sleep on the ground. His parents, after
+many fruitless attempts to correct him, resolved to make
+him over to the heterodox ascetics. These received him;
+but he would not eat in the company of his brethren, nor
+go to beg with them. He, from the moment they were
+absent, went to devour the refuse he could find. His
+eccentric and disgusting habits were soon found out, and
+his new friends said one to the other: "Let this man be
+no longer allowed to live with us. Should the disciples of
+the Rahan Gaudama hear that one of our company is behaving
+in such a manner, our brotherhood would become
+a laughing-stock to them." He was, therefore, expelled
+from this place. Tsampooka went to take his abode on
+a rock near the place that served as receptacle to the
+sewers of Radzagio. On that rock he remained in the
+most fatiguing posture; he leaned on his right hand
+which rested on the rock, and also on his right knee; the
+left leg was stretched and the left arm raised up. He kept
+his mouth opened. When the people asked him why he
+remained with his mouth wide open, as a man who is incessantly
+drawing air into his lungs, he answered that,
+<span class='pagenum'><a name="Page_193" id="Page_193">[Pg 193]</a></span>
+refraining from the use of coarse food, he was feeding on air
+only: when questioned about the singular position of his
+two legs, he answered, that, were he to stand on both legs,
+the earth would instantly shake. He had been during
+fifty-five years in that sad position, when Gaudama, moved
+with compassion at his pitiable condition, went in person to
+convert him. He began to relate to him all that he had
+done during former existences, mentioning in particular
+the sin he had been guilty of towards a brother hermit.
+At this unexpected declaration, Tsampooka humbled himself.
+Buddha then preached to him his law. The repenting
+Tsampooka firmly believed in all that was said to him.
+He then rose up, and, with a heart overflowing with joy,
+instantly left his place, followed his new master, and soon
+became a Rahanda. His proficiency in science and virtue
+was such that he soon occupied a distinguished rank among
+the members of the assembly.</p>
+
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+<div class="footnote"><p><a name="Footnote_1_89" id="Footnote_1_89"></a><a href="#FNanchor_1_89"><span class="label">[1]</span></a> In glancing over the episode of
+Thoodaudana's deputation to his son,
+to invite him to come and visit his
+native country, the reader is almost
+compelled to confess that the motive
+that influenced the king was only
+inspired by the natural feeling of beholding
+once more, before he died,
+him whose fame, spread far and wide,
+rendered him an object of universal
+admiration. Was the monarch induced
+by considerations of a higher
+order to send for Buddha? There is
+no distinct proof in support of this
+supposition. He was his father, and
+he but obeyed and followed the impulse
+of his paternal heart. He entertained
+a high sense of his son's distinguished
+qualifications. He had
+faith in the wonderful signs foretelling
+his future matchless greatness.
+He desired, therefore, to honour him
+in an extraordinary way, on the very
+spot where he had been born. But he
+appeared to concern himself very little
+about the doctrines he was preaching
+with a success never before equalled.
+The king exhibited a great amount of
+worldly-mindedness, until his mind
+had been enlightened by the oral instructions
+of the great reformer.
+</p><p>
+It is difficult, if not impossible, to
+form an accurate idea of the effect
+produced on the mass of the people
+by Buddha's preachings. We see
+that eminent and zealous reformer
+surrounded by thousands of distinguished
+disciples in the country of
+Radzagio. These converts belonged
+chiefly to the class of anchorites and
+philosophers, already alluded to in
+foregoing notes as existing at the
+time Buddha began to enter the career
+of preaching. But the great bulk of
+the populations of the various places
+he visited seemed to have received for
+a long time little or no impressions
+from his discourses. The opponents
+of Buddha, the Brahmins in particular,
+exercised a powerful influence
+over the public mind. They used it
+most effectually for retaining their
+ancient hold over the masses. It required
+the extraordinary display of
+the greatest wonders to break through
+the almost insuperable barriers raised
+by his enemies. From that period
+we see the people following Buddha,
+crowding round him, and showing
+unmistakable signs of belief in him.
+</p><p>
+The only explanation to account
+for this undeniable result is the philosophical
+method adopted by Buddha
+in expounding the principles of his
+system. His mode of proceeding in
+the gradual development of his ideas
+retained the abstruseness peculiar to
+subjects discussed in schools of philosophy.
+The technical terms so
+familiar to scholars prove enigmatical
+to the uninitiated <i>vulgus</i>. It takes
+a long time before maxims elaborated
+by scholars are so far popularised
+as to be understood by the unlearned,
+which in every age and
+country have always constituted the
+great mass of the people. If the
+mind of the generality of men is unable
+to comprehend at first a system
+of doctrines, based on metaphysics,
+we cannot wonder at the slow progress
+made by the preachings of the great
+philosopher: but the working of
+wonders is a tangible fact operating
+upon the senses of the multitude,
+eliciting their applauses, and disposing
+them to yield an implicit faith
+to all the instructions imparted by
+the wonderful being that is gifted
+with supernatural powers. Feelings,
+and not reason, become the foundation
+of a belief which grows stronger
+in proportion to the mysterious obscurity
+that encompasses the proposed
+dogmas, when supported by wonderful
+deeds.
+</p><p>
+At the time Thoodaudana sent messengers
+to his son, the great work of
+conversion was carried on with a most
+complete and hitherto unheard-of
+success. The hall of the Weloowon
+monastery was too small for the thousands
+that flocked thither to hear
+Gaudama. Outside its precincts,
+crowds stood motionless, listening
+with unabated attention to the discourses
+that fell from his lips. So
+crowded was the audience that the
+messengers had no chance to make
+their way to the presence of the
+preacher. Struck with the intense attention
+paid to what was said by their
+master's son, they too wished to make
+themselves acquainted with the subjects
+of the instruction. What was
+listened to from motives of mere
+curiosity, soon made a deep impression
+upon their mind. The magic
+power of the irresistible eloquence of
+Buddha worked a thorough change
+almost instantaneously in their dispositions,
+and they became converts.
+So perfect was their conversion, that
+they forgot for the sake of truth the
+very object of their mission. They
+became at once members of the Assembly,
+and took rank among the
+Rahans. They attained the state of
+Ariahs, and were foremost among the
+perfect. The great attainments arrived
+at by the Ariahs communicate
+to the material portion of their being
+such an extraordinary amount of
+amazing virtues or properties, that
+it becomes so refined as to partake,
+to a certain degree, of a spiritual
+nature. Hence we see the Rahandas
+going over immense distances through
+the air, and performing deeds of a
+supernatural order. The power of
+working miracles is, therefore, inherent
+in perfection; and it is
+greater or smaller in proportion to
+the degree of perfection possessed
+by individuals. We find that power
+expanded in Buddha to an unlimited
+extent, because his mental attainments
+were boundless.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_90" id="Footnote_2_90"></a><a href="#FNanchor_2_90"><span class="label">[2]</span></a> Magatha is a country in the north
+of India. It occupied nearly the same
+extent of territory as that now called
+North Behar in Bengal. The Pali or
+sacred language of the southern Buddhists
+is often called the language of
+Magatha. Hence we may infer that it
+was the common language of that
+country. It is probable that the
+Pali language was extensively spoken
+in the days of Gaudama, and it was
+the channel through which he and
+his disciples long after him conveyed
+their religious instructions to the
+multitude of converts. The Pitagat,
+or the last amended collection of
+sacred writings, is written in Pali,
+which is looked upon in Ceylon, Nepaul,
+Burmah, and Siam as the language
+of sacred literature. Except in
+some old manuscripts, where the old
+square Pali letters are used, the Burmese
+employ their common alphabetic
+characters for writing Pali words. The
+words, having to pass first through a
+Burmese ear, and next being expressed
+by Burmese letters, undergo
+great changes. To such an extent
+does the metamorphosis reach, that
+very often they are scarcely recognisable.
+The Burmans, however, deserve
+great credit for having, in very
+many instances, retained in their
+orthography of Pali words letters
+which, though not at all sounded,
+indicate to the eye the nature of the
+word, its origin, and its primitive form.
+</p><p>
+In the southern parts of Burmah
+the Pali language is learned but not
+studied, used, but not understood by
+the inmates of monasteries. They are
+all obliged to learn certain formulas
+of prayers to be daily recited in private,
+and, on great and solemn occasions,
+to be chanted aloud in the presence
+of a crowd of pious hearers.
+The writer, anxious to acquire some
+knowledge of the sacred language,
+often visited those monks, who, among
+their brethren, enjoyed a certain fame
+for learning, with the express intention
+of becoming a humble student,
+under the direction of one of the best
+informed of the society. He was
+thoroughly disappointed to find those
+who proffered their services in great
+earnest quite ignorant, and utterly incapable
+of giving him the least assistance.
+</p><p>
+The Burmese have translated in
+their vernacular tongue most of the
+sacred writings. In many instances
+the translation is not exactly what we
+call interlineary, but it approaches
+to it as nearly as possible. Two, three,
+or four Pali words are written down,
+and the translation in Burmese follows
+with a profusion of words which
+often confuses and perplexes the
+reader; then come again a few other
+Pali words, accompanied also with
+the translation, and so on throughout
+the whole work. The art of translating
+well and correctly from one
+language into another is not so common
+as many persons may imagine.
+In a good translator are required
+many qualifications which are not to
+be easily met with, particularly in a
+Burman, to whom we may give credit
+for knowing well his own tongue,
+but who, without detracting from his
+literary attainments, is certainly an
+indifferent Pali scholar. These translations
+may convey, perhaps, the general
+meaning of the original, but, as
+regards the correct meaning of each
+term, it is a luxury ever denied to
+the reader of such crude and imperfect
+compositions.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_91" id="Footnote_3_91"></a><a href="#FNanchor_3_91"><span class="label">[3]</span></a> It is difficult to ascertain exactly
+the length of the measure called youdzana,
+formerly used to indicate land
+distances. It varies from five to
+twelve English miles. In measuring
+the distance from Radzagio to the
+Brahmin village of Nalanda, the
+birthplace of Thariputra, which is
+one youdzana, General Cunningham
+has found it to be seven miles. This
+would induce us to hold as certain
+that at the epoch when Fa-Hian
+visited the place, the youdzana was
+equal to seven miles or forty Chinese
+<i>li</i>. But this would not prove that
+the more ancient youdzana was not
+shorter than the one used in the time
+of the Chinese pilgrim. Several authors
+maintain that such is the case.
+It appears, likewise, that the length
+of that measure of distance has varied
+with localities and places to such an
+extent that it has been found in some
+countries to be equal to more than
+twelve miles. We believe that when
+that measure of distance is mentioned
+in this work, one would not be far
+from the truth in estimating its
+length six or seven English miles at
+the utmost.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_92" id="Footnote_4_92"></a><a href="#FNanchor_4_92"><span class="label">[4]</span></a> The attentive reader of this work
+cannot fail to remark the general tendencies
+of Buddhism to isolation, retirement,
+and solitude. In a retired
+position, the mind is less distracted
+or dissipated by exterior objects; it
+possesses a greater share of self-control,
+and is fitter for the arduous
+work of attentive reflection and deep
+meditation. Whenever Buddha, attended
+by his followers, reaches a
+place where he is to stay for a while,
+a grove outside the city is invariably
+selected. Thither the great preacher
+retires, as to a beloved solitude. He
+enjoys it beyond all that can be said.
+Alone with his spiritual family, unconcerned
+about the affairs of this
+world, he breathes at ease the pure
+atmosphere of a complete calm; his
+undisturbed soul soars freely in the
+boundless regions of spiritualism.
+What he has seen and discovered
+during his contemplative errands he
+imparts with a placid countenance and
+a mild voice to his disciples, endeavouring
+thereby to make them progress in
+the way of knowledge and perfection.
+</p><p>
+In those solitary abodes of peace
+Buddha was willing to receive all
+those who wished for instruction.
+They were all, without distinction of
+rank or caste, admitted into the presence
+of him who came professedly
+to point to men the way to happiness,
+helping them to disentangle themselves
+from the trammels of passions.
+He preached to all the most excellent
+law. The tendency to retreat and
+withdrawal from worldly tumult is,
+in our own days, conspicuous in the
+care taken by Buddhistic monks to
+have their houses built in some lonely
+quarter of a town, assigned exclusively
+for that special purpose, or, as
+is oftener the case, in fine places
+at a small distance from the walls.
+Some of those groves, in the centre
+of which rise the peaceful abodes of
+Rahans, the writer has often seen
+and much admired. In towns or
+large villages, where the ground is
+uneven, the small heights are generally
+crowned with the dwellings of
+religious.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_93" id="Footnote_5_93"></a><a href="#FNanchor_5_93"><span class="label">[5]</span></a> The narrative of Buddha's reception
+in his father's royal city suggests
+two reflections. The first is, that the
+saying <i>Nemo Propheta in su&acirc; patri&acirc;</i>
+was as true in the days of Gaudama
+as it has been in subsequent ages.
+The mountains of Kapilawot had
+often re-echoed the praises of Buddha
+and the recital of his wonderful doings.
+The splendid retinue of twenty
+thousand distinguished converts that
+attended his person, the hitherto
+unwitnessed display of miraculous
+powers, &amp;c.,&mdash;all these peculiarly remarkable
+circumstances seemed more
+than sufficient to secure for him a
+distinguished reception among his
+kinsmen, who ought to have been
+proud of being connected with him
+by the ties of relationship. Such,
+however, was not the case. Actuated
+by the lowest feelings of base jealousy,
+his relatives refused to pay
+him the respect he was so well entitled
+to. Their wretched obduracy
+was to be conquered by the awe and
+fear his miraculous power inspired.
+</p><p>
+The second reflection suggested by
+the recital of the ceremonies observed
+on the occasion of Buddha's reception
+in his native country is the truly
+pleasing fact of seeing the weaker sex
+appearing in public divested of the
+shackles put upon it by oriental jealousy.
+In Burmah and Siam the
+doctrines of Buddhism have produced
+a striking, and, to the lover of true
+civilisation, a most interesting result,
+viz., established the almost complete
+equality of the condition of women
+with that of men. In those countries
+women are not miserably confined in
+the interior of their houses, without
+the remotest chance of ever appearing
+in public. They are seen circulating
+freely in the streets; they preside at
+the <i>comptoirs</i>, and hold an almost
+exclusive possession of the bazaars.
+Their social position is more elevated
+in every respect than that of the persons
+of their sex in the regions where
+Buddhism is not the predominating
+creed. They may be said to be men's
+companions, and not their slaves.
+They are active, industrious, and by
+their labours and exertions contribute
+their full share towards the
+maintenance of the family. The
+marital rights, however, are fully
+acknowledged by a respectful behaviour
+towards their lords. In spite
+of all that has been said by superficial
+observers, I feel convinced that
+manners are less corrupted in those
+countries where women enjoy liberty,
+than in those where they are buried
+alive by a barbarous and despotic
+custom in the grave of an opprobrious
+and vice-generating slavery. Buddhism
+disapproves of polygamy, but it
+tolerates divorce. In this respect the
+habits of the people are of a damnable
+laxity. Polygamy is very rare
+in Burmah among the people. This
+nefarious and anti-social practice is
+left to the magnates of the land, from
+the king down to a petty myowon,
+who make a part of their greatness
+consist in placing themselves above
+public opinion, above moral and religious
+precepts, for enjoying the unrestrained
+gratification of the basest
+appetite. Though divorce be a
+thing of common occurrence, it is
+looked upon as an imperfection,
+merely tolerated for the sake of human
+frailty.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_94" id="Footnote_6_94"></a><a href="#FNanchor_6_94"><span class="label">[6]</span></a> Buddhist monks, out of humility
+and contempt for all worldly things,
+do not allow hairs or beard to grow.
+They walk barefooted, wearing a yellow
+dress of the simplest make. They
+are bound to live on the alms that are
+freely bestowed upon them. The regulations
+of the Wini are, in this
+respect, most explicit, and leave no
+room for false interpretation. A
+Rahan, having renounced the world,
+and divested himself of all worldly
+property, is bound by his professional
+vows to rely for his daily food on
+what he may obtain by begging.
+Hence the appellatio of Bickus, or
+mendicants, always bestowed on them
+by Gaudama, whenever he addresses
+them in particular on certain points
+regarding their profession. In Burmah,
+as soon as the day begins to
+dawn, a swarm of yellow-dressed
+monks sally forth from their abode
+with the patta under the left arm,
+and perambulate the streets in quest
+of food. They never ask for anything;
+they accept what is voluntarily
+tendered to them, without
+uttering a single word of thanks, or
+even looking at their generous benefactors.
+This action of bestowing
+alms on the Rahans is deemed a most
+meritorious one. The offerer, therefore,
+becomes liberal, not on account
+of the person he is assisting, but because
+of the abundant merits he
+hopes to derive from the act. This
+notion agrees very well with the leading
+tenets of Buddhism.</p></div>
+
+<div class="footnote"><p><a name="Footnote_7_95" id="Footnote_7_95"></a><a href="#FNanchor_7_95"><span class="label">[7]</span></a> The answer of Buddha to his
+royal father is a most remarkable one,
+and deserves the attention of the observer.
+The great moralist does
+away with all the prerogatives man
+may derive from birth, rank, and
+riches. Law alone can confer titles
+of true greatness and genuine nobility.
+The fervent and zealous observers of
+the law are alone entitled to the
+respect of their fellow-men. The begging
+of alms may be, in the eyes
+of worldlings, a low and mean action,
+but it becomes a most dignified one,
+because it is enforced by the law.
+This lofty principle boldly establishes
+the superiority of virtue upon the
+strongest basis, and sanctions the
+moral code he was destined to publish
+to men and saddle on their conscience.
+The criterion of all that is
+good, excellent, praiseworthy, and
+meritorious is no more to depend
+on the arbitrary and very often erroneous
+views of men, but must rest
+upon the immutable tenets of the
+eternal law, discovered, revived, and
+published by the omniscient Buddha.
+This truth, like a flash of light, illuminated
+the king's mind, and, at this
+first preaching of his son, he attained
+the first of the four states of perfection.
+</p><p>
+The princes Thamadat and Thoodaudana
+boast to have descended
+from are, according to Buddhistic
+sacred books, the princes who were
+elected to hold supreme power at the
+very moment the words <i>mine</i> and
+<i>thine</i> began to be heard amongst men,
+after they had eaten the rice called
+Tsale, and become subject to passions,
+that is to say, at the origin of society,
+in the beginning of the world.
+The kings of Burmah, down to the
+present occupant of the throne, who
+are descended, in their opinion, from
+the Kapilawot line of kings, lay claim
+to the same distinction. The writer
+has heard the present King of Burmah
+very coolly stating as a matter
+of fact, which no one could think
+of contradicting, that he was descended
+from the Thamadat's royal
+line.
+</p><p>
+The Princess Yathaudara, mentioned
+in this narrative, had been
+the wife of Buddha, ere he had withdrawn
+into solitude and renounced
+the world. A son had just been
+born to him when he left his father's
+palace. His name was Raoula. The
+doctrine of the influence of merits
+gathered during former existences is
+forcibly illustrated in the case of
+Yathaudara, who, unmindful of the
+position she occupied in former years,
+did not hesitate to fling herself at
+Buddha's feet, acknowledging him to
+be worthy of all honour and veneration.
+Her former merits disposed
+her to view in him, who had been her
+husband, the extraordinary personage
+who was to lead men through the
+path of virtue to the deliverance.</p></div>
+
+<div class="footnote"><p><a name="Footnote_8_96" id="Footnote_8_96"></a><a href="#FNanchor_8_96"><span class="label">[8]</span></a> Nanda was Buddha's younger
+brother, or rather half-brother. His
+mother was Patzapati, the younger
+sister of Maia. Since Buddha had
+renounced the world, Nanda had become
+the presumptive heir to the
+crown of Kapilawot. His conversion
+grieved the king much, who, to prevent
+the recurrence of such an event,
+exacted from the great reformer that
+in after times no one could be admitted
+into the society of the perfect,
+without having previously obtained
+the consent of his parents; failing
+such a condition, the act of admission
+should be considered as null and void.
+Hence, we read in the book of ordination,
+or admittance to the dignity
+of Rahan, that the person directed
+by the president of the assembly to
+examine the candidate never omits to
+inquire of him whether he has obtained
+the consent of his parents.
+</p><p>
+The conversion of Raoula followed
+that of Nanda. Of this new and distinguished
+convert no mention is
+made afterwards in the course of this
+work. He must, in all likelihood,
+have become a celebrated member of
+the assembly, as he was trained up
+to the functions and duties of his profession
+by the greatest and most renowned
+disciples, such as Maukalan,
+Thariputra, and Kathaba.
+</p><p>
+In the history of Buddhism, the
+Dzetawon monastery is not inferior
+in celebrity to that of Weloowon.
+Therein Gaudama announced during
+a certain night the thirty-six beatitudes
+of the law to a Nat that had
+come and requested him to make him
+acquainted with the most perfect
+points of his law. In the division of
+the scriptures called Thoots, or sermons,
+we see that the most important
+have been delivered in the hall of
+that monastery.
+</p><p>
+Here is another instance of a donation
+of landed property to a religious
+corporation. In the first case, the
+gift had been made to him and to his
+actual followers. But in this circumstance,
+Phra desires the rich and pious
+benefactor to make the donation, not
+only in behalf of self and the present
+assembly, but also in that of all
+future members, who might resort to
+this place. In a Buddhistic point of
+view, we may conclude that the advice
+given to the donor was intended
+as a means of multiplying the sum
+of the merits of his liberality, which
+must be commensurate with the number
+of the individuals to whom it is
+designed to be extended.
+</p><p>
+According to the principle respecting
+property, which from immemorial
+time has prevailed under almost all
+despotic governments in Asia, which
+recognises the head of the state as the
+sole, real, and absolute owner of the
+soil, it is evident that the act of donation
+was, legally speaking, a declaration
+or a statement of the disposal an
+individual made of the rights such as
+he had them, viz., those of use, in
+favour of a religious body. The
+landed property, thus conferred, acquired
+a kind of sacredness which
+preserved it from the grasp of even
+the most rapacious ruler. On the
+other hand, the religious body had no
+right or power whatsoever to sell or
+dispose of that property. In a corporation
+constituted as the assembly
+of the disciples of Buddha was, and
+is in our own days, the society alone
+could have the possession and management
+of immovable properties given
+to monasteries. Donations of this
+kind must have stood good as long as
+there were members of the Buddhistic
+religious family willing and ready to
+maintain their rights. Nothing short
+of a complete revolution in the political
+state of the country, or the prolonged
+absence of the individuals
+vested with the right of occupation,
+could put an end to the effect of
+those deeds of donation. In Burmah,
+the Buddhist monks possess nothing
+beyond the ground upon which stands
+the monastery. From certain inscriptions
+found in the midst of the
+ruins of the temples at Pagan, it is
+evident that in the palmy days of
+that city donations of landed properties,
+such as paddy-fields, fruit-trees,
+bullocks, and peasants, were made to
+monasteries and temples. But for
+the last three or four hundred years,
+no vestiges of such deeds have ever
+been found. So far as I have been
+able to make inquiries, I am not
+aware that the order has ever become
+possessor of lands. In Ceylon such
+is not the case, at least was not when
+the English occupied the island. Extensive
+tracts of valuable lands were
+in the hands of the Talapoins, who
+thereby obtained over the people the
+twofold influence conferred by wealth
+and religion.</p></div>
+
+<div class="footnote"><p><a name="Footnote_9_97" id="Footnote_9_97"></a><a href="#FNanchor_9_97"><span class="label">[9]</span></a> Ananda, whose conversion is here
+mentioned, was the son of Amitaudana,
+a brother of King Thoodaudana,
+and, therefore, first cousin to
+Gaudama. He is one of the best
+known disciples of the celebrated
+philosopher of Kapilawot. He has
+gained his well-earned fame, less by
+the shining attainments of his intellect
+than by the amiable qualities of
+a loving heart. He bore to Buddha
+the most affectionate regard and the
+warmest attachment from the very
+beginning of his conversion. The
+master repaid the love of the disciple
+by tokens of a sincere esteem and
+tender affection. Though it was a
+long period afterwards ere Ananda
+was officially appointed to minister
+unto the personal wants of Buddha,
+yet the good dispositions of his excellent
+heart prompted him to serve
+Buddha on all occasions, and in every
+way that was agreeable to him. He
+became the medium of intercourse
+between his beloved master and all
+those that approached him. When
+he had to communicate orders or give
+directions to the religious, or when
+some visitors desired to wait on him,
+Ananda was the person who transmitted
+all orders, and ushered visitors
+into the presence of the great
+preacher.
+</p><p>
+Dewadat was both first cousin to
+Buddha and his brother-in-law. His
+father was Thouppabudha, Maia's
+brother. He was brother of the Princess
+Yathaudara, who had married
+our Gaudama, when he was crown
+prince of Kapilawot. Hereafter, we
+shall have the opportunity of seeing
+that his moral dispositions were very
+different from those of the amiable
+Ananda.</p></div>
+
+<div class="footnote"><p><a name="Footnote_10_98" id="Footnote_10_98"></a><a href="#FNanchor_10_98"><span class="label">[10]</span></a> The story of Eggidatta gives us
+an insight into one of the tenets
+which was held by that ascetic. His
+interlocutor reproached him with
+worshipping mountains, trees, forests,
+rivers, and the heavenly bodies.
+From the expressions made use of by
+the Burmese translator, the writer is
+inclined to believe that a direct allusion
+is made to pantheistic opinions.
+We know that most of the Indian
+schools of philosophy have based their
+various systems of metaphysics upon
+that most erroneous foundation. According
+to pantheists, this world is
+not distinct from the essence of God;
+all that exists is but a manifestation
+or a development of the substance of
+God. This world is not the work of
+God, existing as distinct from its
+Maker, but it is God manifesting
+Himself substantially in all things.
+Who could, then, wonder at the
+conduct of Tsampooka? He worshipped
+God, or rather that portion
+of the supreme Being he saw in the
+great and mighty subjects that surrounded
+him and attracted his notice.
+</p><p>
+Spinoza, in the seventeenth century,
+and his unfortunately too numerous
+followers in this century, have recast
+into a hundred different moulds
+the pantheistic ideas of the Hindu
+philosophers, and offer to the intelligence
+of their hearers and readers,
+through an almost unintelligible
+language, the same deadly food which
+has finally produced on the Hindu
+mind the sad results which we witness.
+If we were better acquainted
+with the variety of doctrines which
+the Hindu philosophers have exhibited
+in the field of metaphysics, we
+would be soon convinced that the
+modern metaphysicians, who have
+placed themselves out of the pale of
+revelation, have not advanced one
+step in that science, and that the
+divergence in their opinions is but a
+faithful representation of the confusion
+which for more than two thousand
+years prevailed on the banks of
+the Ganges among their predecessors
+in the same speculative studies.
+</p><p>
+It appears that Tsampooka was in
+his days what the Jogies or Hindoo
+penitents are up to our time. He
+remained on his rock, in the most
+difficult position, for the space of
+fifty-five years, exhibiting himself to
+the crowd, and aiming at winning their
+admiration by the incredible sufferings
+that he voluntarily submitted
+to. His apparent sanctity was made
+up of very doubtful materials. He
+passed himself off for a man who
+could remain without eating, and
+who was gifted with supernatural
+powers. Plain humility, which is
+nothing but the result of the true
+knowledge of self, was not the favourite
+virtue of our spiritual quack.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_194" id="Page_194">[Pg 194]</a></span></p>
+<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.</h2>
+
+<div class="blockquot"><p><i><b>A rich man of Thawattie, named Anatapein, becomes a convert&mdash;Story of
+Dzewaha&mdash;He cures Buddha of a painful distemper&mdash;The people of
+Wethalie send a deputation to Buddha&mdash;Digression on the manner
+Buddha daily spent his time&mdash;Settling of a quarrel between the inhabitants
+of Kaulia and those of Kapilawot&mdash;New converts are strengthened
+in their faith&mdash;Thoodaudana's death in the arms of his son&mdash;Queen
+Patzapati and many noble ladies are elevated to the rank of Rahaness&mdash;Conversion
+of Kema, the first queen of King Pimpathara&mdash;Heretics near
+Thawattie are confounded by the display of miraculous powers&mdash;Buddha
+goes to the seat of Thawadeintha, to preach the law to his
+mother.</b></i></p></div>
+
+
+<p>When Buddha was in the country of Radzagio, a certain
+rich merchant, named Anatapein, came to Radzagio, with
+five hundred carts loaded with the most precious goods,
+and took his lodging in the house of an intimate friend.
+Whilst living with his friend, he heard that Gaudama had
+become a Buddha. Suddenly, he was seized with an
+earnest desire of seeing him and hearing his doctrine. On
+a certain day, he rose at an early hour, and perceived,
+reflected through the lattices of the window, some rays of
+an uncommon brightness. He went in the direction of
+the light to the place where Buddha was preaching the
+law. He listened to it with great attention, and, at the
+end of the discourse, he obtained the state of Thautapan.
+Two days after, he made a great offering to Buddha and to
+the assembly, and requested him to come to the country
+of Thawattie. The request was granted. The distance to
+Thawattie is forty-five youdzanas. Anatapein spent enormous
+sums that one monastery should be erected at each
+youdzana distance. When Buddha was approaching, the
+pious merchant arranged as follows for the reception of
+<span class='pagenum'><a name="Page_195" id="Page_195">[Pg 195]</a></span>
+the distinguished visitor, and presenting to him a splendid
+monastery called Dzetawon, which he had made ready
+for him. He sent first his son, richly attired, with five
+hundred followers, belonging to the richest families; then
+followed his two daughters with five hundred girls, all
+decked with the most costly ornaments. Every one carried
+flags of five different colours. These were followed by five
+hundred dames, having the rich man's wife at their head,
+each carrying a pitcher of water. Last of all, came Anatapein,
+with five hundred followers, all wearing new dresses.
+Gaudama let the crowd walk in front, and he followed attended
+by all the Rahans. When he entered the grove, he
+appeared as beautiful as the peacock's tail when completely
+expanded. Anatapein asked Gaudama how he
+wished the donation should be made and effected? "Let
+the monastery be offered," said Buddha, "to all the
+Rahans that may come in future to this place from what
+quarter soever." Thereupon, the rich man, holding a
+golden vessel of water, poured its contents on the hands
+of Buddha, saying: "I present this monastery to Buddha
+and to all the Rahans that may come hereafter to reside
+therein." Buddha said prayers and thanks in token of his
+accepting the offering. Seven days were devoted to
+making this great offering, and during four months uninterrupted
+rejoicings went on in commemoration of this
+great and solemn donation. For the purchase of the place,
+and the expenses of the ceremony, enormous sums were
+lavished. During the era of former Buddhas this very
+place had always been purchased and offered to them and
+their disciples.</p>
+
+<p>[<i>N.B.</i>&mdash;Here is found narrated in full the history of
+a celebrated physician named Dzewaka. As such story
+has no reference whatever to Buddha's career, I will give
+but a very succinct account of it.]</p>
+
+<p>At a certain time,<a name="FNanchor_1_99" id="FNanchor_1_99"></a><a href="#Footnote_1_99" class="fnanchor">[1]</a> when Buddha lived in the city of
+<span class='pagenum'><a name="Page_196" id="Page_196">[Pg 196]</a></span>
+Radzagio, the country of Wethalie was made rich, gay,
+and attractive by the presence of a famous courtesan. A
+nobleman of Radzagio, who had just returned from that
+<span class='pagenum'><a name="Page_197" id="Page_197">[Pg 197]</a></span>
+country, narrated to the king all that he had seen at
+Wethalie, and induced the monarch to set up, in his own
+kingdom, some famous courtesan, who would be skilful in
+music and dancing, as well as attractive by the form and
+accomplishments of her person. Such a person having
+been procured, she was, by the munificence of the king,
+placed on a most splendid footing, and one hundred
+pieces of silver were to be paid for each evening's visit.
+The king's son being rather assiduous in his visits to her
+place, she became pregnant. Aware of her state, the
+courtesan affected to be sick until her confinement. She
+directed her servant to throw out the newly-born infant,
+on a heap of rubbish, in some lonely and distant place.
+The next morning the king's son, going out with some
+attendants, chanced to pass close to the spot where the
+infant had been deposited. His attention having been
+attracted by the noise of crows hovering close by, he went
+to see what it was. To his great surprise, he saw an infant,
+yet breathing, half buried in rubbish. Taken with the
+beauty of this little creature, the prince ordered the child
+to be carried to the palace, where he was brought up with
+the greatest care and attention. He was named Dzewaka,
+which means life, because the prince, when he found him,
+inquired if he was alive. The young lad, having reached
+the years of discretion, was unwilling to remain in the
+palace, not occupied with any business. In order to afford
+relief and comfort to his fellow-creatures, he resolved to
+study medicine. He repaired to Benares, placed himself
+under the direction of a famous physician, and soon
+became eminent by his extreme proficiency in the profession.
+Having left his master, and begun practice in
+his own name and for his own account, Dzewaka worked
+the most wonderful cures, which soon procured to him
+unbounded wealth and an extraordinary reputation.</p>
+
+<p><span class='pagenum'><a name="Page_198" id="Page_198">[Pg 198]</a></span>Dzewaka
+was at the height of his fame, when, on a
+certain day, Buddha happened to be troubled with bellyache.
+He called Ananda and said that he wanted some
+medicine to relieve him from pain. Ananda went to the
+place where lived the celebrated Dzewaka, and informed
+him of Buddha's complaint. The doctor ordered first a
+rubbing of oil, which was to be repeated three days after.
+This remedy not having a full effect, Dzewaka took three
+lily flowers, whereupon he spread several powders, and
+came to Buddha, saying, "Most glorious Phra, here is one
+lily flower, please to smell it; this will be followed by ten
+motions. Here is a second one; the smelling thereof will
+produce a similar effect; and this one will cause the same
+result." Having handed over the three flowers, the doctor
+paid his respects to Buddha, turned to the right, and left
+the monastery.</p>
+
+<p>When he was crossing the gate, he thought within himself,
+"I have given a medicine calculated to cause thirty
+motions, but as the complaint is rather of a serious and
+obstinate character, twenty-nine motions only will take
+place; a warm bath would be required to produce the
+thirtieth;" and with this reflection he departed. Buddha,
+who saw all that passed in the doctor's mind, called
+Ananda and directed him to prepare a warm bath. A
+little while after, Dzewaka came back to Buddha, and
+explained to him his prescription. Buddha was soon
+restored to his former health, and Dzewaka told him that
+the people were preparing to make him offerings. Maukalan
+went to the son of Thauna, a rich man, to get some
+rice from a field that had been watered with milk. The
+owner gave rice to Maukalan and urged him to partake of
+it, assuring him that there was some other in reserve for
+Buddha; Maukalan assented. After the meal, his patta
+was cleaned with perfumed water, and filled with the
+choicest food. Maukalan took it to Buddha, who ate it.
+Afterwards he preached the law to the king and to an
+immense crowd; amongst them was Thauna's son. They
+<span class='pagenum'><a name="Page_199" id="Page_199">[Pg 199]</a></span>
+all obtained the first degree of perfection, but Thauna
+reached at once the state of Arahat.</p>
+
+<p>Dzewaka came again to Buddha's presence, and requested
+the favour of presenting him with two splendid pieces of
+cloth, which he had received in present from a king whom
+he had cured of a most distressing distemper. Moreover,
+he wished that the Rahans should be allowed to receive
+clothes of a better sort than those they were wont to wear.
+Buddha received the two pieces and preached the law to
+the donor, who attained the state of Thautapan. Dzewaka,
+rising from his place, wheeled to the right and departed.</p>
+
+<p>A little while after, Gaudama called the Rahans and
+said to them, "Beloved Bickus, now I give permission to
+the faithful to make offerings of cloth for your dress.<a name="FNanchor_2_100" id="FNanchor_2_100"></a><a href="#Footnote_2_100" class="fnanchor">[2]</a>
+Whoever is pleased with his present dress, let him wear it;
+whoever is disposed to receive some other from the people,
+let him do so. But I must praise you for having hitherto
+been satisfied with the ancient dress." The people of the
+city having heard of the permission given to the Rahans,
+<span class='pagenum'><a name="Page_200" id="Page_200">[Pg 200]</a></span>
+offered at once more than one hundred thousand pieces of
+cloth. Their example was followed by the people of the
+country, who made offerings to the same amount.</p>
+
+<p>A little while after this, Buddha received a deputation
+from the Wethalie people, inviting him to visit their
+country. Here is the reason of the invitation. The country
+was very rich and flourishing. The Malla princes
+governed it each in turn for a certain space of time. On
+a sudden a terrific pestilence desolated the land, which was
+in a short time strewed with dead bodies in every direction.
+In the midst of so great a calamity some advised to propitiate
+the Nats, by making offerings to them; others said
+that recourse must be had to the great teachers; a third
+party insisted upon calling to their aid the great Gaudama,
+who had appeared in this world for the purpose of saving
+mankind. The last opinion prevailed. Having ascertained
+that he lived at Radzagio, a great number of princes, pounhas,
+and nobles went to Radzagio, with great presents for
+King Pimpathara, to induce him to allow the great teacher
+to come to their country. The object of their mission
+having become known, Buddha agreed to go. He sallied
+forth from the Weloowon monastery, attended by the king
+as far as the southern bank of the Ganges. Having reached
+the northern one, he was received with every possible mark
+of the highest respect and veneration. As soon as he set
+his feet in the country, a heavy rain fell which almost
+deluged the land. The water carried away the dead bodies.
+The atmosphere was purified, the pestilence ceased, and all
+the sick recovered. On the fifth day after the full moon
+of Nayon (June), Buddha having conferred such a favour
+to the people of Wethalie, left that country and returned to
+Radzagio, which he reached on the full moon of Watso
+(July), just in time to spend the fourth season in the
+Weloowon monastery.</p>
+
+<p>Here is inserted a short sketch of the manner in which
+Buddha spent his days during the rainy season, as the translator
+has found in one of the manuscripts before
+him.<span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span></p>
+
+<p>Each day was divided into five parts, and a certain occupation
+was reserved to each part. 1. Buddha generally
+rose at an early hour, a little after daybreak, washed his
+face, rinsed his mouth, and dressed. He then retired into
+a private apartment. With his all-seeing eyes, he glanced
+over all creatures, carefully examined the amount of their
+merits and demerits, and the real nature of their dispositions.
+The reason for his taking a survey of the state and
+condition of all beings was to ascertain the dispositions of
+the various beings, and discern those who were prepared to
+hear the preaching of truth from those who, on account of
+their demerits, were as yet unprepared for receiving beneficially
+for themselves such a great favour. When this
+was done, he put on his full canonical dress, and, with the
+mendicant's pot under his arm, he sallied forth in quest of
+his food. He invariably directed his steps towards those
+places where he knew that his preachings would be heard
+with beneficial results. Sometimes he went alone; at
+other times he was attended with a certain number of his
+disciples. His countenance bespoke an unaffected modesty
+and an inimitable mildness. Occasionally he allowed a
+display of wonders to take place. Musical instruments
+emitted, of themselves, sweet tunes, which, revealing to the
+people the coming of Buddha, rejoiced their heart and
+disposed them to bestow abundant alms, and to hear the
+preaching of the law. Some of the hearers became Upasakas,
+others Thautapans, &amp;c., &amp;c., agreeably to every one's
+disposition. Then he returned to his monastery.</p>
+
+<p>2. As soon as he had arrived, he washed his feet, and
+during the ablution he had his disciples assembled round
+him, and said to them, "Beloved Bickus, be ever watchful
+and attentive, with a mind ever prone to reflection. It is
+exceedingly difficult to obtain the nature of man,<a name="FNanchor_3_101" id="FNanchor_3_101"></a><a href="#Footnote_3_101" class="fnanchor">[3]</a> to hear
+<span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span>
+the law, to become perfect, to obtain the state of Rahanda,
+and to arrive to the condition of a Buddha." He then
+pointed out to them some subjects of meditation. Many
+of the disciples devoted themselves to mental labour; some
+combined together manual and mental exertions; others
+withdrew to lonely places at the foot of certain trees, and
+into the caves of neighbouring hills. Buddha then took
+his meal, and retired for awhile alone into his own private
+apartment. When he arose a little after mid-day, he anew
+contemplated all beings, and fixed his attention on those
+that were to come and receive his instructions. He soon
+came out, and at once began to impart instructions to all
+those that had arrived, from what place soever. When
+the instruction was completed, the people withdrew.</p>
+
+<p>3. After the people's departure, Buddha bathed and took
+a walk in the open verandah of the monastery. His mat,
+cushion, &amp;c., were spread in a becoming and open place.
+The Rahans hastened at that hour to come and communicate
+freely the result of their mental exertions. When
+they wanted any explanation, they were encouraged to put
+<span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span>
+him questions, which were instantly answered; and they
+received submissively the answers which he condescended
+to give to them. This exercise lasted until it was dark.
+The disciples retired from their master's presence.</p>
+
+<p>4. After their departure, the Nats and other celestial
+beings were admitted. Buddha conversed with and instructed
+them until nearly midnight.</p>
+
+<p>5. Buddha then walked awhile to relieve his limbs
+from extreme lassitude, and went into his apartment to
+take some rest. He rose very early, and began to review
+the beings who, during the days of former Buddhas, had
+distinguished themselves by their exertions in the path of
+virtue and in the high mental attainments.</p>
+
+<p>During one of his usual benevolent errands through the
+country, Gaudama converted Ouggasena, his wife and
+companions. Here is an abridged narrative of that event.
+Ouggasena was the son of a rich man. In the time of his
+youth a company of comedians came to Radzagio and
+exhibited during seven days in the presence of King Pimpathara
+and his court. Our young man, along with many of
+his companions, attended the exhibition. On a sudden, he
+became passionately enamoured of a rope dancing-girl,
+who performed many feats with accomplished grace and
+uncommon address. Despite his parents' remonstrances
+and entreaties, he sacrificed to his ungoverned passion all
+considerations, and he married the damsel. In his new
+situation, he had no alternative but to learn the art of rope-dancing,
+tumbling feats, and standing in various attitudes
+on the extremity of posts or masts, sometimes sixty cubits
+high. During his noviciate, he had to bear the laughter
+and taunts of his wife and of his new friends. By dint of
+exertion he became proficient in the art of performing
+tumblers' feats with a surprising agility. One day it was
+announced at the sound of the drum that Ouggasena was to
+perform on the top of a post sixty cubits high. An immense
+crowd of citizens went out with great eagerness to
+see the performance. When the amusements had just
+<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span>
+begun, Buddha happened to pass by with a number of disciples.
+He desired Maukalan to go ahead, and begin to
+preach to Ouggasena. Soon he came up himself in person,
+and converted the juggler, who forthwith descended from
+his mast, prostrated himself before Buddha, and asked to
+be admitted as a member of the assembly. After further
+instructions he obtained the science of Rahanda. His wife
+and all the company became likewise converts.<a name="FNanchor_4_102" id="FNanchor_4_102"></a><a href="#Footnote_4_102" class="fnanchor">[4]</a></p>
+
+<p>Buddha had now fulfilled the promise he had formerly
+made to the ruler of Radzagio, to spend three consecutive
+seasons in his royal city. He went over to the
+Wethalie country, and fixed his residence in a fine place,
+in the midst of a forest of sala-trees, called Mahawon.
+Whilst he enjoyed himself in that place, a quarrel took
+place between a portion of the people of Kappila and
+that of Kaulia, who lived on both banks of the little river
+<span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span>
+Rauhani. The cause of the dispute was the irrigation of
+paddy-fields. The small river had been duly barred, but
+on account of an unusual drought there was not water
+enough to supply the quantity required for the fields on
+both banks. One party wanted to have all the water, the
+other demurred. Hence a dispute arose which, wildfire-like,
+spread from the banks of the stream all over both
+countries. A general appeal to arms ensued, and, in a
+short time, both armies stood facing each other in battle
+array.</p>
+
+<p>At an early hour Buddha, having risen from his couch,
+cast, as usual, a glance over all beings. He soon saw the
+feud that existed between the country of his birth and
+that of Kaulia. Moved with compassion over the miseries
+which that people, blinded by a furious passion, were bringing
+upon themselves, he went through the air, and stood
+over and above the stream which separated the two armies.
+Rays of glory, beaming out of his person, soon attracted
+general attention. Both parties laid down their arms and
+prostrated themselves, worshipping him. He said to them,
+"Princes and warriors, hearken to my words. Which is
+the most valuable, a small quantity of water or the lives
+of countless beings, and, in particular, the lives of princes?"
+They answered, "Of course the lives of princes and warriors
+are most valuable." "If so," retorted Buddha, "lay
+aside your passion, conquer your anger, throw away your
+weapons of destruction, love each other, and live in peace."
+Both parties, by a low and prolonged tone of voice, expressed
+their deep regret at what they had done, and their
+sincere desire to follow his instructions. He preached
+to them the law in such an impressive and convincing
+manner that on the spot two hundred and fifty noblemen
+of Kappila and the same number of Kaulia asked for
+admittance among the members of the assembly.</p>
+
+<p>The instruction they had heard, and which had determined
+their vocation, had not had time to cast deep roots
+in their hearts. They soon regretted their home, their
+<span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span>
+families, and their former gay life. Buddha, who saw
+what was going on in their souls, said to them, "Will you
+come with me, and enjoy yourselves on the green banks
+of the beautiful lake Kontala?" They joyfully accepted
+the proposal. By the power inherent in his nature, Buddha
+took them through the air, and soon reached the lake.
+They alighted on its banks. Delighted with the beautiful
+scenery that surrounded them, and ignorant of the new
+objects which they saw, they interrogated Buddha about
+the names of the new plants and fruits which they perceived.
+Gaudama condescended to answer all their questions.
+While thus engaged they saw the king of the birds
+of the lake resting on the branch of a tree. On a sudden
+five hundred birds of the same kind came crowding round
+their chief, and, by their cries and various attitudes, testified
+the happiness which they felt at being in his company.</p>
+
+<p>The new converts wondered at the admirable instinct of
+those birds, and communicated to each other their mutual
+surprise. As an accomplished teacher, Buddha availed
+himself of the opportune moment, and said to them in a
+mild manner, "Beloved disciples, what you see now and
+admire is the lively and true image of my family." So
+effectually was the instruction conveyed that they all at
+once became Thautapan, and no longer thought of returning
+into the world. By the virtue inherent in their new
+position, they were enabled to fly through the air, and they
+returned with Buddha into the Mahawon residence.</p>
+
+<p>On their arrival, Buddha began his fifth season in that
+same place. It was in the middle of that season, in the
+month of Wakhaong (August), that he heard that his father
+had been seized with a violent distemper, which left him
+no rest either day or night. Sensible of his approaching
+end, Thoodaudana ardently wished to see his son for the
+last time. In the morning, at the hour when Buddha was
+reviewing all beings, and examining with a compassionate
+heart their respective condition, he saw the sad and painful
+position of his royal father. He instantly summoned,
+<span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span>
+by the means of Ananda, a select band of disciples, and
+flying through the air, alighted with his company in front
+of the palace. Without a moment's delay he ascended to
+the upper apartments, and sat on a place prepared for
+him, near the head of the couch upon which lay the royal
+patient.</p>
+
+<p>Buddha, recollecting himself awhile, and then laying
+one of his hands on his father's head, said, "By the virtue
+of the merits I have acquired during countless existences,
+by the power of the fruits gathered during forty-nine days
+round the tree Bodi, let this head be forthwith relieved
+from all pain." It happened so in the twinkling of an
+eye. Nan, or Nanda, the younger brother of Buddha, the
+son of his aunt Patzapati, holding the right hand of his
+father, said with a fervent earnestness, "By the merits
+that I have obtained at the feet of Buddha, let this
+right hand be freed from all pain." And perfect cure
+instantly followed. Ananda, Phra's first cousin, held the
+left arm. Thariputra laid his hand on the back, Maukalan
+grasped the feet. All of them with a similar faith uttered
+such like prayers, and the same happy result invariably
+followed. Thoodaudana was delivered from all pain.
+But he continued to remain very weak.</p>
+
+<p>Buddha, profiting by that favourable opportunity,
+preached to his father the law of mutability, and gave
+him many and truly seasonable instructions on that most
+important subject. With such a persuasive language did
+he expound this favourite doctrine that his father became
+at once a Rahanda. At the same time he distinctly informed
+him that seven days hence the end of his life would
+inevitably happen. Thoodaudana, perfectly prepared for
+the new change, that is to say, for death, by his son's instructions,
+and thoroughly resigned, saw before him the
+true state of Neibban, and said, "Now I clearly perceive
+the instability of all things. I am free from all passions.
+I am completely disentangled from the trammels of existence."
+Rocking himself in the bosom of these comforting
+<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span>
+truths, he spent happily the few days he had yet to live.
+On the last day, and for the last time, he paid his respects
+to Buddha by worshipping him. Sitting then on his couch,
+the royal patient humbly asked pardon in the presence of
+all his attendants for all offences he had committed by
+thoughts, words, and deeds. Having performed this act
+of sincere humility, he consoled his wife Patzapati, who sat
+bathed in tears, as well as the other members of the royal
+family, and several times repeated before them the great
+truth&mdash;that all beings, when they come into existence, have
+within, inherent in their nature, a principle of death that
+hurries them to their end and dissolution; that the same
+principle that has brought near and united beings together
+is always opposed, and at last overpowered by the opposite
+one that tends to separate them. He then placidly lay on
+his couch, and gently breathed his last in the day of the
+full moon of Wakhaong, on a Saturday, at the rising of
+the sun, in the year of the Eetzana, era 107, at the advanced
+age of ninety-seven years.</p>
+
+<p>Gaudama, after his father's demise, when all the Rahans
+were assembled round the deathbed, said to them: "Beloved
+Bickus, behold my father's remains. He is no
+longer what he was a little while ago. He has undergone
+the change. No one can offer an effectual and lasting
+resistance to the principle of death, inherent in all beings.
+Be diligent in the practice of good works: follow steadily
+the four roads leading to perfection." After this lecture,
+he consoled his aunt Patzapati and the other ladies of the
+court, who, with dishevelled hair, were wailing aloud and
+striking their breasts. He minutely explained to them
+the consequences resulting from the great principle of
+mutability, which pervades all beings and infallibly leads
+them to destruction by the separation of their constitutive
+parts.</p>
+
+<p>When the instruction was finished, Buddha directed
+Kathaba to go and prepare the spot on which the funeral
+and cremation of the corpse were to take place. Aided
+<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span>
+by Thariputra, he washed the corpse, which was subsequently
+placed in great state, on a magnificent and lofty
+catafalco, raised for the purpose. The princes of Thekkara,
+Thoopawa, and Weritzara, came to attend the royal funeral
+and offer presents. The corpse was carried processionally
+through the principal streets of the city at the sound
+of all musical instruments. Buddha, in person, received
+the corpse, and laid it on the funeral pile. To no one
+else would he leave the honourable and pious task of
+setting fire to it. On that occasion there took place an
+indescribable outburst of wailings and lamentings. The
+impassible Buddha preached the law on that occasion.
+He left aside all praises in behalf of the deceased. He
+was satisfied with announcing the law; and countless
+beings, both among men and Nats, obtained the deliverance.</p>
+
+<p>After the loss of her royal husband, Queen Patzapati,
+profoundly impressed with all that she had seen and
+heard, desired to renounce the world and embrace a religious
+mode of life. For that purpose she came to the
+presence of Buddha, and asked three times the permission
+to follow her inclination and become Rahaness. Three
+times the solicited favour was denied her. Buddha then
+left his own native country and returned to Wethalie,
+fixing his abode in the Gutagaia-thala monastery, in the
+Mahawon forest.</p>
+
+<p>Buddha had not been long in this place when he had
+to grant the request which he at first refused to his aunt
+Patzapati. The wives of the princes of the Kappila and
+Kaulia countries, who, to the number of 500, had recently
+renounced the world, desired also to follow the example
+set before them by their husbands. They went to the
+queen's apartments and communicated to her their design,
+entreating her to help them in obtaining the object of
+their wishes. Patzapati not only promised them her support,
+but expressed the determination to join their company.
+As a token of the sincerity and earnestness of
+<span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span>
+their resolution, all the ladies, without the least hesitation,
+cut their beautiful black hair, put on a dress in accordance
+with their pious intentions, and resolutely set out on foot
+in the direction of the Wethalie country.</p>
+
+<p>Unused to such bodily exertions, the pious pilgrims
+suffered much during their long journey. At last, worn
+out with fatigue, covered with dust, they arrived near the
+Mahawon monastery. They respectfully stopped at the
+gate, and requested an interview with Ananda. The latter,
+having ascertained from their own mouth the object
+of their pious and fatiguing errand, hastened into the presence
+of Buddha, and entreated him to grant the earnest
+and praiseworthy demand of his aunt and of the other
+ladies, her companions. On hearing the request, Buddha,
+for a while, remained silent, as if deliberating on the
+answer he had to give. Then he said: "Ananda, it is
+not expedient to allow women to embrace the religious
+state; otherwise my institutions shall not last long."
+Ananda, undismayed by that reply, respectfully reminded
+Buddha of all the favours he had received from Patzapati,
+who had nursed and brought him up with the utmost
+care and tenderness, from the day his mother died, when
+he was but seven days old, and represented with a fervent
+earnestness the good dispositions of the pious postulants.
+Buddha's scruples were overcome by the persuasive language
+of the faithful Ananda. He asked whether women
+could observe the eight precepts: and added, that in case
+they would consent to bind themselves to a correct observance
+of them, they might be admitted as members of the
+assembly.</p>
+
+<p>Fully satisfied with the answer he had obtained, the
+venerable Ananda saluted Buddha, and hastened to the
+gate of the monastery, where his return was impatiently
+awaited. On hearing the good news, Patzapati, in the
+name of her companions, spoke to Ananda: "Venerable
+Ananda, we all rejoice that the favour so often asked for
+has been at last granted unto us. As a young maid, who
+<span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span>
+has bathed, and washed her hair, is anxiously desirous to
+put on her fine ornaments, as she receives with delight the
+beautiful and fragrant nosegays that are offered to her, so
+we are longing for the eight precepts, and wish for admittance
+into the assembly." They all promised to observe
+the rules of their new profession to the end of their lives.
+Yathaudara and Dzanapada-kaliani were among these
+converts. They all, owing to their former meritorious
+works, became subsequently Rahandas.</p>
+
+<p>One of the new female converts seemed to have retained
+as yet a certain admiration of and fondness for her handsome
+features, and secretly prided herself on her beauty.
+Buddha, who quickly perceived the latent enemy lurking
+in the folds of her heart, resorted to the following expedient
+to correct her. On a certain day, when the proud
+and vain woman was in his presence, he created in an instant
+a consummate beauty, who as much exceeded her in
+perfection of form as the snow-white swan surpasses the
+black crow. Whilst she looked on this suddenly appearing
+rival with somewhat jealous eyes, Buddha caused the
+beauty of his creation to appear on a sudden very old,
+with a wrinkled face and an emaciated frame, and to exhibit
+on her person all the various and disgusting inroads
+which the most loathsome diseases make on the human
+body. The change acted as an electric shock on the young
+religious woman. When Gaudama perceived the change,
+and that she was so horrified at such a sight that she was
+nearly fainting, he said to her: "Behold, my daughter,
+the faithful foreshowing of what shall inevitably happen
+to that form you are so proud of." He had scarcely spoken
+those words, when she was instantly and for ever cured of
+her vanity.</p>
+
+<p>Buddha left Wethalie and went on the Makula mountain,
+where he spent his sixth season. During his stay in
+that place thousands of people were converted and obtained
+the deliverance. At the end of that season, Buddha went
+to Radzagio, and stayed in the Weloowon
+monastery.<span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span></p>
+
+<p>It was at that time that Kema, the first queen of King
+Pimpathara, proud of her rank, youth, and beauty, was at
+last converted. Up to that time she had obstinately refused
+to see Buddha and hear his doctrine. On a certain
+day, the queen went to visit a garden which was in the
+neighbourhood of the Weloowon grove. By a contrivance
+of the king, her husband, she was brought, almost against
+her will, into the presence of Buddha, who worked out the
+spiritual cure of her foolish vanity by a process similar to
+the one above mentioned. He caused a beautiful female
+of his creation to pass successively, in the queen's presence,
+through the various stages of old age, disease, and death.
+Her mind having been thus well prepared to hear his instructions,
+Buddha gave her a lengthened explanation of
+the miseries attending the body. It had the desirable
+effect to convert her in so perfect a manner that she
+entered into the current of perfection, and became Thautapan.
+After having obtained the consent of her lord,
+she was, upon her pressing solicitations, admitted into the
+religious order. She became a Rahanda, and among the
+female members of the assembly she ranked as the disciple
+of the right. Such a glorious charge was owing to
+her former merits.</p>
+
+<p>On a certain day, a rich man of the country of Radzagio
+went to enjoy himself on the banks of the river Ganges.
+That man was not a disciple of Buddha, nor did he hold
+the doctrines of the opposite party. He steered a middle
+course between both doctrines, with a mind disposed, however,
+to embrace such opinions as should appear to him
+based on the best and strongest evidence. Chance offered
+him a favourable opportunity to acknowledge the superiority
+of Buddha over his opponents. He saw a log of
+sandal-wood floating on the stream, took it up, and had a
+beautiful patta made of it. When finished, he wrote upon
+it these words, "He who can fly in the air let him take it."
+The patta was raised on the top of a succession of hampers,
+tied together, and sixty cubits high. Some heretics living
+<span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span>
+in the neighbourhood asked on successive occasions the
+rich man to get down the patta for them; he answered
+them that he would give it only to him who by flight
+could reach it. The head man of those heretics feigned to
+prepare himself to fly; but when he was extending his
+arms, and raising one of his feet, his disciples, according
+to a preconcerted plan, seized him, saying, "It is not
+becoming that you should exert yourself for such a trifle."
+But the wily rich man could not be thus deceived; he
+persisted in his former resolution, and for six days resisted
+all their entreaties. On the seventh day Maukalan happened
+to go to that place in search of his food. He was
+informed of all that had just happened. He was, moreover,
+told that the rich man and all his family would
+become disciples under him who could by flight possess
+himself of the sandal-wood patta. Maukalan was ready,
+for the glory of Buddha, to raise himself in the air, but
+his companion refused to allow him to do it, saying that
+such an easy work could easily be accomplished by one
+less advanced in merits. Maukalan agreed to his proposal.
+Whereupon entering into the fourth state of Dzan,
+his companion rose in the air, carrying with the toes of
+one of his feet an enormous rock three-quarters of a youdzana
+wide. The whole space between him and the bystanders
+appeared darkened. Every one was half dead
+with fear, lest, perhaps, it should fall over his head.
+Maukalan's companion had the rock split into two parts,
+and his person then appeared to the view of the assembled
+crowd. After having during a whole day exhibited such
+a mighty power, he caused the rock to fall on the place he
+had taken it from. The rich man bade him come down,
+fully satisfied with the display of such power. The sandal-wood
+patta was taken down, filled with the best rice, and
+presented to him. The Rahan received it and went back to
+his monastery. Many persons living at a distance from the
+place where the wonder had been exhibited, followed him
+to the monastery, begging him to show some other
+signs.<span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span></p>
+
+<p>As they approached the monastery, Buddha hearing the
+noise, inquired what it was. He was informed of all the
+particulars of the event that had just taken place. He
+called the Rahan into his presence, took the patta, had it
+broken into pieces and reduced to dust.<a name="FNanchor_5_103" id="FNanchor_5_103"></a><a href="#Footnote_5_103" class="fnanchor">[5]</a>  He then forbade
+the Rahan ever to make such a display of his power.</p>
+
+<p><span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span>The
+heretics soon heard of the prohibition issued by
+Gaudama to his disciples. They thought that no one
+would dare to match them in the display of wonders, and
+that they could easily ascertain their superiority over him.
+The ruler of Radzagio, hearing of this news, went to
+Buddha and inquired as to his motive for such a prohibition.
+Buddha told him that the prohibition regarded his
+disciples only, but not himself. The heretics, informed of
+<span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span>
+this, said, "What will become of us? Gaudama himself
+will show signs." They held a council among themselves
+as to what was to be done. Gaudama told the king that
+in four months he would make a grand display of his
+miraculous power in the country of Thawattie, as it was
+in that place that all former Buddhas had in former ages
+showed signs. The heretics from that day never lost
+sight of Buddha for a moment; they followed him day
+and night. They gave orders that a large and extensive
+covered place should be prepared for them, where they
+might show their power and outshine that of the Rahan
+Gaudama. Buddha having said that he would select the
+spot where a white mango-tree stood for the scene of his
+miracles, the heretics caused the total destruction of all
+mango-trees in that direction.</p>
+
+<p>On the full moon of Tabaong (February), Gaudama left
+Radzagio, attended by a large retinue of disciples. He
+went to preach in different parts. On the seventh of the
+waxing moon of Watso he entered the country of Thawattie.
+A gardener gave him by way of present a large
+mango fruit. Ananda prepared the fruit and Buddha ate
+it. When this was done, the stone was handed to Ananda
+with an injunction to plant it in a place prepared to receive
+it. When planted, Buddha washed his hands over it, and
+on a sudden there sprang up a beautiful white mango-tree,
+fifty cubits high, with large branches loaded with blossoms
+and fruits. To prevent its being destroyed, a guard was
+set near it by the king's order. Dismayed at such a
+wonderful sign, the heretics fled in every direction to conceal
+their shame and confusion. Their head man, named
+Pourana, took from a husbandman a large jar with a rope,
+tied up the vessel with one extremity of the rope, passed
+the other round his neck, and flinging first the jar and next
+himself into the river, where the water was very deep, he
+was drowned, and went to the lowest hell, called Awidzi.</p>
+
+<p>Buddha created in the air an immense road, reaching
+east and west to the extremities of the world. When the
+<span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span>
+sun began to verge towards the west, he thought the time
+had come to ascend to that road in the presence of an
+immense crowd, that covered an area of thirty-six youdzanas,
+and there make a display of his wonderful powers.
+He was on the point of crossing the threshold of the building
+that had been erected for him by the care of Nats,
+when a female convert, named Garamie, who had become
+an Anagam, came into his presence, and after the usual
+prostrations said to him, "Glorious Buddha, it is not necessary
+that you should take the trouble of working wonders;
+I, your servant, will do it." "What wonder will you
+work, my daughter, Garamie?" replied Buddha. "I will,"
+said Garamie, "fill up the space with water, and plunging
+into the water in an eastern direction, I will come back,
+and reappear in the west like a water-fowl. On my
+appearance before the crowd they will ask, What is this
+water-fowl? And I will answer to them, that this water-fowl
+is Garamie, the daughter of the most excellent Buddha.
+This is the wonder I will accomplish. The heretics,
+on seeing it, will say to themselves, If such be the power
+of Garamie, how much greater and more wonderful must
+be that of Buddha himself?" "I know," said Buddha,
+"that you have such a power, but it is not for your sake
+that these crowds have been gathered together;" and he
+refused the solicited permission. Garamie said to herself,
+Buddha would not allow me to work this great wonder,
+but there is some one else that can do greater things than
+I; perhaps Buddha will not be so inflexible with them as
+he is with me. She then withdrew to a becoming place.</p>
+
+<p>Buddha thought within himself, There are many among
+my disciples who can make a display of great wonders; it
+is meet that the crowds should be aware of it, and see
+how, with hearts stout as that of the lion, they are ready
+to perform the most wonderful feats. He said aloud,
+"Who are they that can do wonders? let them come forward."
+Many came into his presence with a lion-like
+boldness and a thundering voice, craving for the honour
+<span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span>
+of displaying supernatural powers. Among them was a
+rich man, named Anatapein; a female child, called Tsera;
+a grown-up woman, and Maukalan. They volunteered
+their services to perform the most extraordinary wonders,
+in order both to frighten the heretics, and make them
+understand that, if such a power belonged to the disciples,
+what that of Buddha himself must be. But Buddha would
+not accept their proffered services, and said to them that
+the people had not been assembled there for their sake,
+but for his; and that to him alone was reserved the task
+of enrapturing the crowds by the great wonders he was
+preparing to show. Addressing Maukalan, he said to him
+that, being a Buddha, he could not leave to others the
+trouble of performing his own duty. In a former existence,
+when he was a bullock, he drew from a muddy place
+a heavily-laden cart, to save a Brahmin's property and
+rejoice his heart.</p>
+
+<p>Buddha ascended to the immense road which he had
+created in the air in the presence of the crowd, that filled
+a place of eighteen youdzanas in breadth and twenty-four
+in length. These wonders which he was about to display
+were the result of his own wisdom, and could not be imitated
+by any one. He caused a stream of water to issue
+from the upper part of his body and flames of fire from
+the lower part, and on a sudden the reverse to take place;
+again fire issued from his right eye, and streams of water
+from his left eye, and so on from his nostrils, ears, right
+and left, in front and behind. The same wonder too happened
+in such a way that the streams of fire succeeded the
+streams of water, but without mingling with each other.
+Each stream in an upward direction reached the seats of
+Brahmas; each stream in a downward direction penetrated
+as far as hell; each in a horizontal direction reached the
+extremities of the world. From each of his hairs the
+same wonderful display feasted the astonished eyes of the
+assembled people. The six glories gushed, as it were, from
+every part of his body, and, made it appear resplendent
+<span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span>
+beyond description. Having no one to converse with, he
+created a personage, who appeared to walk with him.
+Sometimes he sat down, while his companion was pacing
+along; and at other times he himself walked, whilst his
+interlocutor was either standing or sitting. All the while
+Buddha put to him questions which he readily answered,
+and in his turn replied to the interrogations that were
+made to him. At intervals Phra preached to the crowd,
+who were exceedingly rejoiced, and sung praises to him.
+According to their good dispositions, he expounded the
+various points of the law. The people who heard him and
+saw the wonderful works he performed, obtained the understanding
+of the four great principles.</p>
+
+<p>Buddha, having completed the twofold work of preaching
+to the crowds, and exciting their respect and admiration
+by the most astonishing display of the most extraordinary
+miracles, began to think within himself as follows: To
+what place have all former Buddhas resorted after the
+display of signs, and spent the season? He saw by a
+stretch of his incomparable foresight that all of them had
+gone to the seat of Tawadeintha, in the Nats' country, to
+announce the perfect law to their mothers. He resolved
+to go thither too. With one step he reached the summit
+of the mountain Ugando, at a distance of 160,000 youdzanas,
+and another step carried him to the top of the
+Mienmo mountain. This was done without any effort on
+the part of Buddha. Those mountains lowered their summits
+to the very spot where he was standing, and rose up
+again to resume their lofty position. Buddha found himself
+brought almost instantaneously to the seat of Tawadeintha.<a name="FNanchor_6_104" id="FNanchor_6_104"></a><a href="#Footnote_6_104" class="fnanchor">[6]</a>
+He took his position on the immense rock
+<span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span>
+Pantukambala. When he lay extended there upon his
+tsiwaran, the huge mass on a sudden contracted itself to
+the very narrow dimensions of his dress.</p>
+
+<p><span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span>The
+people who had seen Buddha, and who could not
+now descry him, found themselves in a state of bereavement,
+as if the sun and the moon had disappeared from the sky.
+They gave full vent to their cries and lamentations, saying:
+We are now deprived of the blessed presence of him who
+is the most excellent among the three sorts of beings, men,
+Nats, and Brahmas. Some said he has gone to this place;
+some replied, no, he has gone to that place. Many of the
+people, who had just arrived from different parts of the
+country, were exceedingly grieved, because they could not
+see him. They all repaired before Maukalan, to ascertain
+from him what place Buddha had gone to. Maukalan
+knew it, but he wished to leave to Anourouda the honour
+of satisfying their curiosity. The latter said to them that
+Buddha had gone to the seat of Tawadeintha to preach
+the law to his mother, and spend there one season on the
+rock of Pantukambala. He added, that he would be back
+in three months hence, on the day of the full moon of
+Thadin-kioot (October). They came to the spontaneous
+<span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span>
+resolution to remain on that very spot, and not to return
+to their homes, until they had seen Buddha a second time.
+They erected temporary sheds; and, though the place was
+small for such a countless multitude, they managed to
+accommodate themselves in the best way they could.
+Previous to his departure, Buddha had enjoined on Maukalan
+to remain with the people and preach to them the
+law. Maukalan faithfully complied with the request, and
+during three consecutive months instructed the people,
+and answered all their questions. The rich man Anatapein
+fed the Rahans and the assembly abundantly during
+the whole time.</p>
+
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_99" id="Footnote_1_99"></a><a href="#FNanchor_1_99"><span class="label">[1]</span></a> It is impossible to assign the motive that induced the compiler of
+Buddha's life to insert in his work a
+long episode on the celebrated physician
+Dzewaka. The story is in itself
+uninteresting, and throws no light
+whatever on the history of the supposed
+originator or reformer of Buddhism.
+For this reason it has been
+thought quite unnecessary to give a
+complete translation of the whole
+passage. The name of Dzewaka is
+quite familiar to the adepts of the
+medical art in Burmah. Many times
+the writer has made inquiries respecting
+the works of the Hippocrates of
+India, but he has never been able to
+meet with mention of or allusion to
+such compositions. Hence he has
+been led to suppose that the father of
+medicine in these countries has left
+behind him no writings to embody
+the results of his theoretical and
+practical favourite pursuits. Surgery
+appears to have been no novelty with
+our great doctor, since we see him on
+an occasion extracting from the body
+of a prince, by means of an incision,
+a snake that put his life in peril.
+</p><p>
+The numerous quacks who in Burmah
+assume the name of physicians,
+and are ever ready to give medicines
+in all cases, even the most difficult
+and complicated, are ignorant of the
+very elements of the surgical art.
+They possess a certain number of
+remedies, made up of plants, which,
+when applied under proper circumstances
+and in certain cases, work
+wonderful cures. But the native
+physicians, unable in most instances
+to discern the true symptoms of
+diseases, prescribe remedies at random,
+and obtain, in too many cases,
+results most fatal to the unfortunate
+patient. In medicine as well as in
+religion, ignorance begets superstition
+and recourse to magical practices.
+We may positively assert that
+the black art is, with native practitioners,
+an essential concomitant to
+the practice of medicine. When a
+physician has exhausted the limited
+stock of remedies that he possesses,
+and he finds, in spite of his exertions,
+that the disease bids defiance to his
+skill, he gravely tells the relatives of
+the patient that some evil spirit is
+interfering with his remedies, and
+that he must be expelled ere there
+can be any chance of relieving the
+sufferer and obtaining his recovery.
+Whereupon a shed is erected with
+the utmost speed on a spot close to
+the house of the patient. Offerings
+of rice, fruits, and other articles are
+made to the pretended evil spirit,
+who is supposed to have got hold of
+the sufferer's body. Dances of the
+most frantic character are carried on
+by his relatives. Males will only
+officiate in default of females; preference
+is always given to the latter.
+Young girls, say the Burmese, are
+the fittest persons for the occasion,
+as it is supposed that the evil Nat
+is more effectually and easily propitiated
+by the power of their charms.
+This exercise lasts until, strength at
+last failing them, they drop down in
+a state of complete exhaustion and
+prostration. They appear as if they
+had entirely lost their senses. In
+that state they are supposed to be
+inspired by the evil spirit. Interrogated
+by the physician on the nature
+of the disease, and the proper remedies
+to be applied for eradicating it,
+they give answers, or rather they
+become channels through which the
+spirit, satisfied with the offerings
+made in his honour, condescends to
+declare that he has now left the
+patient, and that by placing him
+under a certain treatment, which he
+fails not to indicate, he will soon
+recover his health. Occurrences of
+this nature are exceedingly common.
+They are called by the natives festivals
+of the <i>Nat-pan</i>, or of the possessing
+spirit.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_100" id="Footnote_2_100"></a><a href="#FNanchor_2_100"><span class="label">[2]</span></a> The first followers of Buddha,
+observing a mode of life much resembling
+that of the Rathees, had
+hitherto made use of the dress they
+had purchased previous to their leaving
+the world. But when they became
+professed members of the new
+society, they were subjected to the observance
+of the vow of strict poverty,
+and had to depend entirely on public
+charity for the obtaining of the required
+food and raiment. The old
+clothes brought at the time of their
+entering the society were worn out
+and unfit to be put on. Others were
+to be provided for by some means
+that would not wound the delicate
+feeling of absolute poverty. The
+only one that occurred was the willing
+and liberal dispositions of the
+lay members of the Buddhist community.
+This new source of abundant
+alms was opened by our Buddha himself,
+on the occasion of the offering
+made by Dzewaka. Desiring likewise
+to do away with the scruples many
+religious might entertain respecting
+the lawfulness or unlawfulness of
+receiving articles of dress, Gaudama
+laid it down as a regulation that all
+the religious could lawfully accept
+all that might be willingly offered
+them by the faithful. In the foregoing
+pages we have seen the founder
+of Buddhism granting to his followers
+permission to receive houses and
+landed properties presented to communities.
+Now the same legislator,
+adhering to the same principle, gives
+a fuller development thereto, and
+extends to articles necessary for dress
+the leave to receive offerings of this
+description, proffered by the faithful
+to the religious. In the book of
+Buddhist ordinations, or promotion
+to the degree of Patzin, mention is
+made of these two sorts of permissions
+given to the Rahans.</p></div>
+
+<div class="footnote"><p><a name="Footnote_3_101" id="Footnote_3_101"></a><a href="#FNanchor_3_101"><span class="label">[3]</span></a> It was at that moment that Gaudama
+delighted to reveal to his disciples
+the most startling points of his
+doctrine, and made them familiar
+with certain tenets upon which he
+laid much stress. He wished that
+what he looked upon as subjects of
+the greatest importance, should be
+come familiar to them. No doubt he
+intended that those favourite topics
+should become the spiritual food
+upon which his disciples' minds should
+feed during the hours devoted to
+meditation. Those who are uninitiated
+in the doctrines of Buddhism
+will not understand the meaning of
+such an expression. It is difficult to
+obtain the nature of man. Such
+language is, however, in perfect accordance
+with the principles of that
+system. A being, who is in one of
+the four states of punishment, that
+of an animal, for instance, shall have,
+in many instances, to pass through an
+immense number of various existences,
+ere he can escape from the
+circle of animal existences, and at
+last emerge into that of man. To
+give us an idea of the excessive difficulties
+a being has to encounter, they
+make use of the following comparison.
+Let us suppose that a needle
+be dropped from one of the seats of
+Brahmas, and at the same time a
+man on earth be keeping another
+needle with the point upwards. It
+will be more easy for the two needles'
+extremities to come in contact one
+with the other, than it will be to a
+being in the condition of animal to
+reach the state of man. On the same
+principle one can easily imagine what
+mighty efforts must be made during
+countless existences ere a simple man
+can obtain all the qualifications necessary
+for enabling him to become a
+Buddha. The theory of Gaudama,
+on this point, resembles much that of
+some modern thinkers who preach
+the perfectibility of man to an almost
+infinite degree.</p></div>
+
+<div class="footnote"><p><a name="Footnote_4_102" id="Footnote_4_102"></a><a href="#FNanchor_4_102"><span class="label">[4]</span></a> The conversion of Ouggasena and
+of his companions, procured by the
+direct intervention of Buddha himself,
+is another instance of the truly
+liberal spirit which animated the
+great preacher. His law was intended
+for all without exception.
+The profession of these individuals
+whom he so peculiarly selected was
+far from being a respectable one.
+The proud Brahmin would not have
+condescended to take notice of people
+who, in his opinion, had degraded
+themselves so low. But the new
+teacher, though born from parents
+belonging to a high caste, entirely
+free from the prejudices inculcated
+by the narrow spirit of caste, rose
+himself to such a high position as to
+look upon man, whatever his condition
+or position might be, as a fellow-being
+fully entitled to the benefit of
+his instructions. This is one of the
+most striking features of his preachings,
+its universality as regards persons
+and places. It enables us to
+account for the rapid and astonishing
+diffusion of his doctrines through so
+many countries. It constitutes the
+essential and capital difference between
+the two great systems which,
+in days long passed by, have contested
+for the religious supremacy over the
+Indian peninsula.
+</p><p>
+In the subsequent story of Thoodaudana's
+illness, we see Buddha
+first, then Ananda, Thariputra, and
+Maukalan relieving the illustrious
+patient from his bodily distemper, by
+invoking, not the interference of a
+supreme Being, whom they ignore,
+but a certain power or influence connected
+with former good deeds. A
+great, nay, a miraculous, effect is
+produced by the agency of a cause
+which no one but a Buddhist can
+understand. He has recourse to <i>kan</i>,
+or the influence resulting from meritorious
+actions, as to a mighty agent
+who has the power to work any
+desired result whatever. But how
+a man can by his own will control
+the influence of his good actions, so
+as to produce a grand effect in no
+way short of a miracle, is a thing
+which can in no rational way be explained
+or accounted for.</p></div>
+
+<div class="footnote"><p><a name="Footnote_5_103" id="Footnote_5_103"></a><a href="#FNanchor_5_103"><span class="label">[5]</span></a>
+The rebuke given by Buddha to
+the disciple who had, without permission,
+made such a display of miraculous
+power, intended though it was
+for the promotion of his glory, was
+designed to operate as a salutary
+check on the pride that might find its
+way into the heart of even the most
+privileged beings. Such a lesson was
+deemed of the greatest importance,
+since we find in the book of Buddhistic
+ordinations the sin of boasting of
+or pretending to the power of working
+wonders, &amp;c., ranked among the
+four capital sins, excluding a Rahan
+for ever from the society of the perfect,
+and depriving him of his rank
+and dignity. Buddha, it seems,
+wished to reserve to himself alone
+the honour of working miracles, or to
+give the permission, when circumstances
+should require it, to some of
+his disciples to do the same in his
+name and for the exaltation of his
+religion.
+</p><p>
+The following story of Purana and
+his five associates holds a prominent
+rank among the events that have rendered
+Buddha so celebrated. Gaudama,
+as it has been already mentioned
+in some foregoing notes, was
+an ascetic who had studied philosophy
+under eminent masters who belonged
+to the Brahminical school. In many
+of his opinions, as well as in his mode
+of life, there was no perceptible difference
+between him and the followers
+of the Brahmins. The writings
+of the latter, as well as those of
+the earliest Buddhists, exhibit to us
+the sight of a great number of schools;
+where opinions on ontology, morals,
+and dogmas, &amp;c., at once various,
+multifarious, and opposite, were publicly
+taught. Then the human mind,
+left to its own resources, launching
+forth into the boundless field of speculative
+philosophy, ran in every direction,
+searching after truth. The mania
+for arguing, defining, drawing
+conclusions, &amp;c., in those days, prevailed
+to an extent scarcely to be
+credited. Many centuries before Aristotle
+wrote the rules of dialectics, the
+Indian philosophers had carried the
+art of reasoning to a great degree of
+nicety and shrewdness. Witness the
+disputes and discussions between the
+Brahmins and the immediate disciples
+of Buddha. When our Phra
+began to attract about his person
+crowds of hearers and disciples; when
+his opinions on the end of man were
+understood and appreciated; when
+the system of castes received the first
+shock from the new but rapidly progressing
+doctrine; when the eyes and
+hearts of the people were slowly at
+first, and rapidly afterwards, centred
+on the new preacher and his disciples;
+when at last alms, that had hitherto
+flowed into the abodes of the Brahmins,
+began to enter into new channels
+and carry their substantial produce
+to the door of the followers of
+the new sect, then jealousy and other
+passions began to agitate the hearts
+of those who had hitherto retained
+an undisputed sway over the credulity
+of the people. They tried, if credit
+be given to the works of Buddhists,
+every effort and devised every means
+in order to oppose the progress of the
+new doctrine.
+</p><p>
+In this instance, Purana and his
+friends, assisted, as the Buddhists
+pretend, by the agency of the evil
+one, wished to enter into discussion
+with Buddha and to surpass him in
+the display of miraculous power.
+The contest was to take place in the
+country of Thawattie, in the presence
+of the king and of a countless multitude
+assembled for the purpose.
+Purana, as usual with Buddhists in
+regard to those who held opinions
+different from their own, is styled a
+heretic. Of the opinions of the enemies
+of Buddha nothing is said in
+the present work, but the writer has
+had the opportunity of perusing another
+work where a slight allusion is
+made to those six holders of heterodox
+doctrines. Their opinions were
+at variance on the beginning of this
+world, the eternity of matter, the
+existence of the soul, and a first
+principle, creator of all that exists.
+We may infer therefrom that they
+were heads or chiefs of various schools,
+who, though not agreeing among
+themselves upon purely speculative
+doctrines, united and combined against
+the common enemy. A detailed account
+of the doctrines held by these
+six heretics would prove highly interesting,
+as it would throw some
+light on the very obscure and imperfectly
+known history of Indian philosophy,
+in the days when Buddhism
+assumed the shape of a religious
+system. To those who are unacquainted
+with Indian literature, the
+great progress made by Hindus in
+philosophical sciences at such an
+early period may appear somewhat
+doubtful: but modern discoveries
+made all over the Indian peninsula
+leave not the least doubt respecting
+this startling assertion. At a period
+when Greece and the other regions of
+Europe were sunk in a state of complete
+ignorance, most of the branches
+of literature were successfully cultivated
+on the banks of the Ganges.
+The study of philosophy always supposes
+a great intellectual advancement.
+There would, therefore, be
+no rashness whatever in asserting
+that the present state and condition
+of India, as regards literary progress,
+are much below the mark that was
+attained at such a remote period. The
+epoch of literary decadence began
+with the devastating expeditions of
+the fanatical Moslem in the tenth
+century. It is probable, too, that
+the religious and sanguinary conflicts
+between the Buddhists and Brahminists
+have had their share in bringing
+about a similar result. The latter,
+having obtained the ascendancy over
+their adversaries, became more bigoted.
+They would no longer tolerate,
+to the same extent as before, the
+liberty of elaborating new systems,
+lest some successful philosopher
+might hereafter propagate opinions
+at variance with their own, undermine
+the mighty fabric of their creed,
+and endanger the holding of that
+absolute sway and paramount influence
+they had recovered, after
+centuries of a deadly contest with
+the disciples of the philosopher of
+Kapilawot.</p></div>
+
+<div class="footnote"><p><a name="Footnote_6_104" id="Footnote_6_104"></a><a href="#FNanchor_6_104"><span class="label">[6]</span></a>
+The preachings of Buddha were
+not to be confined to the narrow limits
+of man's abode; they were
+designed to reach much further. All
+beings living in the six seats of Nats
+were to share with men the blessings
+of the publication of the perfect law.
+It has been already stated at length,
+in a foregoing note, that the condition
+of Nats is merely a state of pleasure
+and enjoyment allotted to those who
+in former existences had done some
+meritorious work. The fortunate inhabitants
+of these celestial regions
+remain in those seats until the sum
+of their respective merits being, as it
+were, exhausted, they return to the
+abode of man, the true place of probation
+for all beings living therein.
+The condition of Nat, therefore, is
+not a permanent one; the Nat, after
+his time of reward is over, has to
+migrate to our terrestrial abode,
+begin a new existence, and endeavour
+to advance himself in the way of perfection
+by the practice of virtue. He
+is as yet very far from the state of
+Neibban. Like man, he has to learn
+the sublime law, and to become
+acquainted with the roads leading
+to the four high perfections. Buddha,
+who came to announce the law
+of salvation to all beings, could not
+but go to the seats of Nats, and teach
+them the way to free themselves from
+the turmoil of never-ending existence.
+The preachings of Buddha
+for three consecutive months were
+attended with a success that must
+have exceeded his most sanguine expectations.
+Millions of Nats were
+converted, and forthwith obtained
+the deliverance. Others less advanced
+in merits obtained the first,
+or second, or third state of perfection.
+</p><p>
+During his stay in the other seats of
+Nats, Buddha gave a decision on the
+merits of almsgiving, which is certainly
+to the advantage of the yellow-dressed
+Bickus, but appears somewhat
+opposed to all principles of
+justice and reason. In his opinion
+the inward dispositions of him who
+gives alms has nothing to do with the
+merits resulting from such a good
+work. Those merits are strictly proportionate
+to the degree of sanctity
+or perfection of him who receives
+alms. Such doctrine, destructive of
+the purest and noblest motives that
+can actuate man to do good, is openly
+upheld now both in theory and practice
+by the Buddhist monks. When
+they receive alms from the admirers
+of their saintly mode of life, they
+never think of returning thanks to
+those who so liberally administer to
+all their material wants; they content
+themselves with saying, Thadoo,
+thadoo; that is to say, Well, well;
+and the pious offerer withdraws perfectly
+satisfied and happy, relying on
+the merits he has gained on this occasion,
+and longing for another opportunity
+of doing the like. The liberality
+of the laity towards the religious
+is carried to an excess scarcely to be
+credited. Government do not interfere
+in the maintenance of the perfect,
+and yet they are abundantly
+supplied with all the necessaries, nay,
+the luxuries, of life. They live on
+the fat of the land.
+</p><p>
+That the crowds of people might
+be better prepared for hearing the
+sacred law and obtaining a correct
+understanding of it, Buddha charges
+Maukalan to a regular fast, or at
+least abstinence, carried to a considerable
+degree. A free and copious
+use of nourishing substances unfits
+man for mental exertions, occasions
+in him heaviness and supineness,
+enervates and weakens the vigour of
+the intellect, and gives to matter a
+preponderating influence over the
+soul. The advice will hold good
+everywhere, but it becomes particularly
+pressing and stringent when
+addressed to an audience of Buddhists,
+who require the full force of
+their mind to be able to understand
+the various bearings of a doctrine
+resting on the most abstruse principles,
+the end of which too is to
+disentangle the soul from the influence
+of materiality. Up to this day
+in Burmah there are some remnants
+of the observance of fast during the
+three months of Lent, when the law
+is oftener expounded to and better
+observed by religious people. The
+obligation of fasting during the days
+of the quarters of the moon is generally
+admitted, and some few observe
+it, if not always, at least from time
+to time. The generality of the Burmese
+people entirely disregard fasting.
+</p><p>
+Curious but interesting is the reply
+Buddha gave to Thariputra, who rejoiced
+exceedingly because men and
+Nats vied with each other in paying
+great honours to him. He unhesitatingly
+states: Blessed are all those
+who rejoice on his account. By this
+joy we ought not to understand the
+transient and momentary affection of
+the heart, elicited by some pleasing
+and agreeable occurrence; but the
+kind of joy alluded to is a rational,
+philosophical, and religious one,
+having its origin, first, in a full and
+perfect knowledge of Buddha's transcendent
+excellence, rendering his person
+an object of the highest admiration;
+and, second, in a lively confidence
+in his benevolence and goodness
+towards all beings, which urge him
+to labour for their deliverance from
+all miseries and their guidance to a
+state of peace and rest. Such a joy,
+diffused over the heart, creates an
+ardent love for Buddha and his doctrine;
+that affection rests, not on
+Buddha, as a mere individual, but on
+him who is the personification of a
+saviour of all beings. It implies faith
+in him and his preachings, as well as
+a strong confidence in his power and
+willingness to confer the greatest
+possible benefits. Hence there is no
+wonder to hear Buddha declaring all
+those blessed who on that solemn
+occasion rejoiced in him.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span></p>
+<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.</h2>
+
+<div class="blockquot"><p><i><b>Buddha's proceedings in the seat of Tawadeintha&mdash;His triumphant return to
+the seat of men, in the city of Thin-ka-tha&mdash;He is calumniated by the
+heretics of Thawattie&mdash;Eighth season spent in the forest of Tesakala&mdash;Subsequent
+preachings&mdash;He meets with a bad reception in the Kothambi
+country&mdash;Dissension among the disciples&mdash;Reconciliation&mdash;Travels of
+Buddha&mdash;Preaching to a Pounha who tilled a field.</b></i></p></div>
+
+
+<p>While Buddha was in the seat of Tawadeintha all the
+Nats came from more than ten thousand worlds to his
+presence; but the glory that always encompasses their
+bodies disappeared, or was completely outshone by that of
+Buddha's person. His mother, a daughter of Nats, came
+from the seat of Toothita to see her son and hear his instructions.
+She sat on his right. Two sons of Nats stood
+by the right and left of his mother. The crowd was so
+great that it covered a surface of eighteen youdzanas. In
+that immense assembly two Nats were conspicuous by their
+particular demeanour and position. One of them stood
+so close to Buddha as to touch almost one of his knees,
+the other was standing in a respectful position afar off.
+Buddha asked the latter what he had done to deserve the
+place he occupied. He answered that, during former existences,
+he had made abundant alms indeed, but his merits
+had been comparatively small, because he had not done
+those good works to persons eminent for their sanctity.
+The same question was put to the other Nat, who said
+that he was, in a former existence, living in very narrow
+circumstances, but that he had had the good fortune of
+giving alms, according to his limited means, to persons
+who were much advanced in merits. With a voice that
+<span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span>
+was heard by the crowds on the seat of men, Buddha proclaimed
+the immense advantage of giving alms to and
+supporting the Rahans and those advanced in perfection.
+They were, said he, like good seed sown on a good
+field, that yields an abundance of good fruits. But alms
+given to those who are as yet under the tyrannical yoke
+of passions are like a seed deposited in a bad soil; the
+passions of the receiver of alms choke, as it were, the
+growth of merits. At the conclusion, the two Nats obtained
+the reward of Thautapan. The crowds on earth had also
+the benefit of hearing his instructions.</p>
+
+<p>Whilst Buddha was in the middle of the Nats, he
+announced the law of Abidama to his mother. Having to
+go about to get his food, Buddha created a likeness of
+another Buddha, whom he commissioned to continue the
+preaching of the Abidama. As to himself, he went to the
+mountain of Himawonta, ate the tender branches of a
+certain tree, washed his face in the lake Anawadat, and
+partook of the food he received from the Northern Island.
+Thariputra went thither to render him all necessary services.
+When he had eaten his meal, he called Thariputra,
+and desired him to go and preach the law of Abidama to five
+hundred Rahans, who were present when the display of wonders
+took place, and were much pleased with it. In the
+time of the Buddha Kathaba those five hundred Rahans
+were bats, living in a cave much resorted to by Rahans, who
+were wont to repeat the Abidama. Those bats contrived to
+retain a certain number of words, the meaning whereof they
+could not understand. When they died, they were transferred
+into one of the seats of Nats; and when they became
+men anew, they had the good fortune to be born from
+illustrious parents, in the country of Thawattie, and when
+Phra showed his powers, they were much pleased. They
+became Rahans under Thariputra, and were the first to
+understand perfectly the sublime law of Abidama.</p>
+
+<p>As to Buddha, he returned to the seat of Tawadeintha
+and continued the instructions, where the Buddha of his
+<span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span>
+creation had left them. At the end of three months'
+preaching, an innumerable number of Nats knew and
+understood the four great principles. As to his mother,
+she obtained the perfection of Thautapan.</p>
+
+<p>The time when Buddha was to return to the seat of
+men was near at hand. The crowds, eager to know the
+precise time when Buddha was to come back among them,
+went to Maukalan to ascertain from him the precise day on
+which they would be blessed with his presence. "Well,"
+said Maukalan to the people, "in a very short time I will
+give you an answer on the subject of your inquiry." That
+very instant he plunged to the bottom of the earth and
+reappeared, but when he was at the foot of the Mienmo
+mountain, he ascended, in the view of the crowd whom he
+had left, and soon arrived in the presence of Buddha, to
+whom he explained the object of his errand. "My son,"
+answered Buddha, "in what country does your brother
+Thariputra spend his season?" "In the city of Thin-ka-tha,"
+replied Maukalan. "Well," said Buddha, "seven
+days hence, at the full moon of Thadin-kioot (October), I
+will descend near the gate of Thin-ka-tha city; go and
+tell the people that those who desire to see me must go to
+that country, distant thirty youdzanas from Thawattie.
+Let no one take any provision; but by a rigorous abstinence
+let them dispose themselves to hear the law that
+I will preach." Maukalan, having paid his respects to
+Buddha, returned to the place where the assembled multitude
+anxiously waited for him. He related to them all
+the particulars regarding his interview with Buddha, and
+conveyed to them the much-wished-for intelligence of his
+speedy return on earth.</p>
+
+<p>On the day of the full moon of Thadin-kioot (October),
+Buddha disposed himself to go down to the seat of men.
+He called a prince of Thagias and directed him to prepare
+everything for his descent. Complying with his request,
+the Thagia prepared three ladders or stairs, one made of
+precious stones, occupying the middle; one on the right
+<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span>
+made of gold; and a third, made of silver, on the left.
+The foot of each ladder rested on the earth, near to the
+gate of Thin-ka-tha city, and their summits leaned on the
+top of the Mienmo mountain. The middle ladder was for
+Buddha, the golden one for the Nats, and that of silver for
+the Brahmas. Having reached the summit of the steps,
+Buddha stopped awhile, and resolved to make a fresh
+display of his power. He looked upwards, and all the
+superior seats of Brahmas were distinctly descried; on
+his looking downwards, his eyes could see and plunge
+into the bottom of the earth to the lowest hell. The
+Nats of more than a thousand systems could see each
+other. Men could perceive Nats in their fortunate seats,
+and Nats saw men in their terrestrial abode. The six
+glories streamed forth with an incomparable splendour
+from Buddha's person, which became visible to all the
+crowds. There was not one who did not praise Buddha.
+Having the Nats on his right, and the Brahmas on his
+left, the most glorious Phra began his triumphant coming
+down. He was preceded by a Nat, holding a harp in his
+hands and playing the most melodious tunes; another Nat
+fanned him; a chief of Brahmas held over him a golden
+umbrella. Surrounded with that brilliant <i>cort&egrave;ge</i>, Buddha
+descended near the gate of Thin-ka-tha city, and stopped
+there for awhile. Thariputra came forthwith into the
+presence of Buddha, paid him his respects at a becoming
+distance, and said, with a heart overflowing with joy:
+"On this day, O most glorious Buddha, all the Nats and
+men are showing their love to you." Buddha replied:
+"Blessed is Thariputra, and blessed are all those who
+rejoice on my account. Men and Nats love him who is
+acquainted with the sublime law, who has put an end to
+his passions, and who has attained to the highest state
+of contemplation." At the end of his discourse, innumerable
+beings understood the four great principles, and the
+five hundred Rahans whom Thariputra was commissioned
+to instruct reached the state of Arahat. On the spot where
+<span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span>
+all Buddhas set their feet, when coming from the seat of
+Tawadeintha, a dzedi<a name="FNanchor_1_105" id="FNanchor_1_105"></a><a href="#Footnote_1_105" class="fnanchor">[1]</a> has always been erected.</p>
+
+<p>Buddha, on leaving Thin-ka-tha, shaped his course
+<span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span>
+towards Wethalie, and took his abode in the Dzetawon
+monastery. The fame of the wonders he had performed
+increased his reputation, and elicited from the people fresh
+<span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span>
+tokens of respect and veneration. Alms poured from all
+quarters into the monastery; the liberality of the people
+towards his person and that of his disciples expanded in
+<span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span>
+a wonderful manner. The heretics, who swarmed in
+Wethalie and its neighbourhood, became exceedingly jealous
+of Buddha's successes. The loss which they sustained
+in the donations of the people added fuel to the inward
+discontent. They resolved to devise some means to lower
+the character of Buddha in the opinion of the people.
+After a long deliberation, they fixed on the following
+plan:&mdash;A certain woman of great beauty, but of a rather
+doubtful character, was induced to join them in accusing
+Gaudama of having violated her. She contrived to assume
+the appearance of a person in a state of pregnancy, and,
+covering herself with a piece of red cloth, she went about
+the town spreading evil reports respecting Buddha's character.
+She had the impudence even to go into the Dzetawon
+monastery, and ask Buddha to provide a place for
+her approaching confinement, and likewise maintenance
+for herself and the child she was by him pregnant with.
+Such an infamous calumny did not, however, move him
+in the least. Conscious of his innocence, he lost nothing
+of his usual composure and serenity. But by the interference
+of the Thagia the slander was made manifest.
+Two mice bit the strings that kept tied up on the abdomen
+<span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span>
+the apparatus designed to prop up the deceit, and,
+on a sudden, the whole fell on the ground, proclaiming
+at once the innocence of the sage and smiting his enemies
+with confusion.</p>
+
+<p>Every one present on the occasion gave vent to his just
+indignation at such a base attempt on the part of the
+heretics. But Buddha meekly replied that what had just
+happened was a righteous retribution for a misbehaviour
+of his own during a former existence. At that time, he
+was on a certain day under the influence of liquor, when
+he chanced to meet on his way a Pitzegabuddha. Without
+any reason or provocation, he abused the holy man
+with the lowest and coarsest expressions, and went so far
+as to tell him that his whole life was but a series of hypocritical
+actions. Turning then towards his disciples, he
+added, with a grave countenance, that what they had
+now witnessed was the just punishment inflicted on him
+under the influence of the demerit created and generated
+by his former evil doing.</p>
+
+<p>The eighth season was spent in the grove or forest of
+Tesakala, and when the rains were over, the most excellent
+Phra travelled throughout the country, preaching and
+teaching the right way to many. Countless converts
+entered one of the four ways, and many obtained at once
+the deliverance.</p>
+
+<p>In the town of Santoo-maragiri, he was preaching to the
+benefactors who had fed him and his disciples. Among
+the hearers were two persons, Nakoulapita and Nakoulamata,
+husband and wife, belonging to the pounha race.
+During a great many successive former existences they
+had had the good fortune to be father, mother, uncle, aunt,
+&amp;c., to Buddha. During the present existence the feeling
+of affection towards him with whom they had been so long
+and so intimately connected was powerfully awakened
+and glowed in their hearts. Under the influence of that
+natural, kindly, and tender feeling, they came forward,
+and prostrating themselves before Gaudama, said to him:
+<span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span>
+"Dear son, how is it that you have been away from us
+for so long a while? We are so happy to see you after so
+long an absence." Buddha, remaining indifferent to such
+a scene and language, knew at once what were the real
+wants of that good couple, and in what manner he could
+acknowledge the great favours he had during former
+existences received at their hands. He preached to them
+the most excellent law. They were thoroughly converted.
+The next morning they had the happiness to supply their
+great teacher and his company with the choicest food.
+Meanwhile they addressed to him the following request:
+"During many existences we both have always been
+happily united: not a word of complaint or quarrel has
+ever passed between us. We pray that in our coming
+existences the same love and affection may ever unite us
+together." Their request was affectionately granted, and
+Buddha, in the presence of a large assembly, pronounced
+them blessed and happy amongst all men and women.</p>
+
+<p>The son of the ruler of the country where these things
+happened was, to his great affliction, childless. He invited
+Buddha to come and partake of his hospitality in his
+house. The offer was accepted. Great preparations were
+made for the reception of the illustrious visitor. The
+prince had some of his own clothes laid on the way that
+Buddha was to follow, in the hope that by treading over
+them he might communicate a certain virtue, whereby he
+would have the object of his earnest desire realised. On
+his arrival near the entrance of the house, Buddha stopped
+and refused to proceed farther. Meanwhile, he beckoned
+Ananda to remove the clothes. This was done accordingly,
+to the prince's deep disappointment. After the
+meal, Gaudama explained to him that he and his wife
+during a former existence had lived on eggs and had killed
+many birds. Their present barrenness was the just punishment
+of their former trespassing; but their actual good
+dispositions having atoned for the past transgressions, they
+would be blessed with children. Both were overjoyed at
+<span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span>
+this news. They believed in Buddha, obtained the state
+of Thautapan, and thereby entered into the current of
+perfection. Their faith in Buddha's word procured for
+them so happy a result.</p>
+
+<p>During all the time that elapsed after the rain, Buddha
+travelled through the country, engaged on his usual benevolent
+errand, and converting many among men and Nats.
+In the country of Garurit, in a village of pounhas called
+Magoulia, the head man, one of the richest in the place,
+had a daughter whose beauty equalled that of a daughter
+of Nats. She had been in vain asked in marriage by
+princes, nobles, and pounhas. The proud damsel had
+rejected every offer. On the day that her father saw
+Gaudama, he was struck with his manly beauty and meek
+deportment. He said within himself: "This man shall
+be a proper match for my daughter." On his return home
+he communicated his views to his wife. On the following
+day, the daughter having put on her choicest dress and
+richest apparels, they all three went with a large retinue
+to the Dzetawon monastery. Admitted to the presence
+of Buddha, the father asked for his daughter the favour
+of being allowed to attend on him. Without returning a
+word of reply, or giving the least sign of acceptance or
+refusal, Buddha rose up and withdrew to a small distance,
+leaving behind him on the floor the print of one of his
+feet. The pounha's wife, well skilled in the science of interpreting
+wonderful signs, saw at a glance that the marks
+on the print indicated a man no longer under the control
+of passions, but a sage emancipated from the thraldom
+of concupiscence. She communicated her views to her
+husband, who had the impudence to go to Buddha's
+presence and renew the same offer. Buddha meekly
+replied: "Pounha, I neither accept nor decline your offer;
+in your turn, listen to what I have to say." He then went
+on to relate how he had left the world, resisted Manh's
+temptation, lived in solitude for six years, and freed himself
+from the net of passions. He concluded by stating
+<span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span>
+that, having become a Buddha, he had for ever conquered
+all passions. At the conclusion of the instruction, both
+father and mother became established in the state of
+Thautapan. The damsel was highly offended at the refusal
+she experienced, and retained a strong feeling of
+hatred towards him who had declined her proffered favours.
+Her father took her into the Kothambi country, where
+she was offered to the ruler, who, smitten with her charms,
+elevated her to the rank of first queen.</p>
+
+<p>In the country of Kothambi, there lived three rich men.
+These three men fed during the rainy season every year
+five hundred hermits, who came from the Himalaya range
+for the purpose of obtaining their maintenance. These
+charitable laymen went over to Wethalie for the purpose
+of trade. There they met Buddha, and earnestly pressed
+him to come to their country and preach the law. The
+invitation was accepted. They returned home, and built
+for the accommodation of the illustrious visitor each of
+them one monastery. When all was ready, Buddha went
+to Kothambi, attended by five hundred disciples. He
+spent there the ninth season. During his stay he dwelt
+by turns in each of the three monasteries, and was abundantly
+supported by the rich man in whose monastery he
+took his abode.</p>
+
+<p>In the country of Kothambi there were as yet few disciples
+or believers in Buddha; but the number of holders
+of false doctrines was exceedingly great. Secretly supported
+by the first queen, and actuated by jealousy against
+the new-comer, they reviled him and his disciples in every
+possible way, and did their utmost to destroy in public
+opinion his rising fame. Whenever they met Buddha's
+disciples, they abused them with the coarsest language.
+Unable to bear any longer so many insults, Ananda, in
+the name of his brethren, went to Buddha, and asked him
+to remove to some other place, where they would receive
+a becoming treatment. "But," said Buddha, "if we be
+ill-treated in the new place we go to, what is to be done?"
+<span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span>
+"We shall proceed to some other place," replied Ananda.
+"But," retorted Buddha, "if in that new place we be likewise
+reviled, what then?" "We shall," replied Ananda,
+"remove to some other place." Buddha remained silent
+for awhile, and, casting a gentle glance on Ananda, said
+to him: "A little patience will save us the trouble of so
+many travels, and certainly procure for us here what we
+may perhaps vainly look for anywhere else. By patience
+and endurance the wise man conquers all his enemies.
+Behold the war-elephant; he plunges into the thickest of
+the raging conflict, regardless of the darts and arrows flying
+in every direction, and carries all before him. I, too,
+the most excellent Buddha, shall certainly stay here, diligently
+preach the most excellent law, and perseveringly
+labour to disentangle men from the net of passions. In
+no way shall I care for the abuses they may pour on me
+and my disciples."</p>
+
+<p>Not long after this a trifling accident kindled the fire of
+dissension among the members of the assembly. The subject
+was, as usual, of a trifling nature. It was concerning
+a point of discipline of scarcely any importance, infringed
+unintentionally by a Rahan. He was accused by one of
+his brethren of having committed a sin. But he replied
+that, having done an act in which his will had not participated,
+he did not consider himself guilty. Each disputant
+attracted to his party some religious who supported
+his view of the case. The Kothambi Rahans seem to
+have been the cause of the disunion which prevailed in
+the community, and soon, like a devouring flame, extended
+to the female portion of the assembly. In vain Gaudama
+interfered, and exhorted the two parties to patience, union,
+and charity. In his presence the parties were silent, but
+in his absence the quarrel grew worse. At last his entreaties
+were unheeded, and discord continued to rend
+asunder the bond of unity. Disgusted with such a state
+of things, Buddha preached to the most distinguished
+members of the assembly the blessings of peace and
+<span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span>
+concord. Such men as Baddia, Kimila, and Anourouddha,
+treasured up in their heart the instructions of their great
+master. But others continued the dispute. Meanwhile
+he resolved to separate himself for a time from all company,
+and to go to a lonely spot to enjoy the happiness of
+peace and meditation. He shaped his course towards the
+village of Palelayaka, where he received his food, and went
+into a grove of sala-trees, to fix his residence at the foot
+of one of those trees. The villagers, hearing of his intention,
+hastened to the spot, and built a hermit's hut for his
+use, and promised to supply him daily with his food.</p>
+
+<p>It was in this place that, delighting in the contemplation
+of unclouded truth, Gaudama spent the tenth season
+alone. The rich men of the Kothambi country, hearing
+that Buddha had departed because of the dissension that
+took place among the Rahans, became indignant. They
+openly declared their fixed intent of refusing to give anything
+for the maintenance of the Rahans, until they agreed
+among themselves, and became reconciled with their
+teacher. The timely threat had the desired effect. The
+disputants felt the unpleasant seriousness of their uneasy
+position. They could hold on no longer. The Rahans
+came to an agreement among themselves, and promised
+that after the season they would go to Buddha and solicit
+his pardon. In the forest of Paleliaka there lived a certain
+elephant, much advanced in merits, which went to Buddha,
+and, during three months, ministered to all his wants, as
+a most affectionate and devoted disciple would do towards
+a beloved master.</p>
+
+<p>The three months of Lent being completed, the rich man
+Anatapein made earnest inquiries with Ananda, respecting
+the place Buddha had withdrawn to, and charged him
+to invite the great preacher to come back to Thawattie,
+and live as usual in the Dzetawon monastery. Complying
+with the pious wishes of the rich man, Ananda took
+with himself five hundred Rahans, and went to the solitude
+of Paleliaka. He was likewise followed by the five
+<span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span>
+hundred refractory Rahans of Kothambi, who had come
+to Wethalie. The ruler of the country and Anatapein
+had refused at first to receive them. But the prohibition
+had been removed on account of their repentance. He
+approached alone the place where Buddha was living.
+After the usual prostrations, Gaudama inquired whether
+he had come alone. He replied that there were with him
+many of his faithful disciples and the Kothambi Rahans.
+The latter came with the express purpose of asking his
+pardon, and a firm resolution to yield henceforward a perfect
+obedience to all his commands. Buddha desired them
+to appear in his presence. They came, were there well
+received, and their misbehaviour was forgiven. Gaudama
+explained to them the great advantage of shunning bad
+company and of living in retirement. The hearers were
+fully converted and established in the state of Thautapan.
+Buddha, on his return to Wethalie, continued preaching
+in every direction, and led to the deliverance a great
+number of men, Nats, and Brahmas. The stay in the
+Dzetawon monastery was not very long. Buddha went
+into the Magatha country, to a pounha village, named
+Nala. Not far from that village there is the Deckinagiri,
+or southern mountain, with a monastery. In that place
+Buddha spent the eleventh season.<a name="FNanchor_2_106" id="FNanchor_2_106"></a><a href="#Footnote_2_106" class="fnanchor">[2]</a> His supporters were
+<span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span>
+the pounhas of the village. The chief occupation of those
+men was the tillage of the fields. Gaudama took a particular
+pleasure during his daily walks in conversing with
+them, when he met them engaged in their daily labours.</p>
+
+<p>One day Buddha went into the fields, where he met a
+pounha, with whom he began to converse, in the intention
+of ultimately preaching to him the holy law. He spoke
+at first on the subject of his daily labour, his bullocks,
+his plough, the seed, and the harvest, which supplied the
+pounha and his family with their daily food during the
+year. He added: "I, too, am a labourer, provided with
+the seed and all the implements necessary for carrying on
+tillage." The pounha, surprised at what he heard, asked
+Buddha in what place he had left his bullocks, the seed,
+the plough, &amp;c. The latter coolly replied: "All these
+things are with me at present. Hearken, O pounha, to
+what I am about to state. The seed is that fervent desire,
+that benevolent disposition, which prompted me at the foot
+of the Buddha Deipinkara to ask for the Buddhaship: it
+is the science which I have gathered under the tree Bodi.
+The rain water is that uninterrupted series of good works
+performed by me, until I have become a Buddha. They
+<span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span>
+have been as the means of watering the good seed which
+was in me. The knowledge, or science, and wisdom are
+as the yoke, as well as the plough-shaft. The heart, or
+the knowing principle which is in me, represents the reins
+that serve to guide the bullocks. The teeth of the plough
+represent the diligence that must be used in attending to
+the eradicating of the principle of demerits and of bad
+works. The plough-handle represents the guiding principle
+of the law, which enables me to remove all that is
+bad, and promote what is good. The food which you, O
+pounha, derive from your exertions, represents the pure
+relish which is tasted by him who is bent on avoiding evil
+and doing good. When you make use of the plough, you
+cut or uproot all bad weeds. So it is with him who is
+penetrated with the full meaning of the four great truths;
+he cuts and uproots from himself the wicked inclinations
+and low propensities that are in him. When the labour
+of the field is over, you unyoke your bullocks and leave
+them to go whithersoever they please; so it is with the
+wise man. By application to invigorating the principle of
+good that leads to perfection, he lets go the opposite principle
+which gives rise to all imperfections. The bullocks
+have to work hard to complete the work of tillage. So the
+sage has to struggle hard, to till perfectly and cultivate
+thoroughly the soil of his own being, and reach the happy
+state of Neibban. The husbandman who labours so much
+for bringing his field into a position to receive the seed,
+and in every way to favour its growth, is imitated by the
+true sage who endeavours to free himself from the miseries
+attending existence, to advance in the way of merits by
+the practice of good works, and who thirsts after the
+happy condition of the perfect. He who works in the
+field is sometimes disappointed, and feels occasionally the
+pangs of hunger. He who works in the field of wisdom
+is exempt from all miseries and afflictions. He eats the
+fruit of his labour. He is fully satiated when he beholds
+Neibban. It is in this manner, O pounha, that I am a
+<span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span>
+true husbandman, and am always provided with all the
+implements necessary for the tillage of man's soul." The
+pounha, delighted with such doctrine, became a convert,
+and professed his belief in Buddha, the law, and the
+assembly. Subsequently he applied for admittance into
+the assembly, and by energetic efforts in the arduous work
+of meditation, he became at last a Rahanda.</p>
+
+<p>When the rains were over, Buddha travelled through
+the country, preaching the most excellent law, with the
+happiest results. He went to the town of Satiabia, in
+the Kosala country. There he received from a pounha
+of Waritzaba an invitation to go to that place. The invitation
+was graciously accepted. In that town he spent
+the twelfth season. A great many pounhas were enlightened
+and converted by professing their firm adherence to
+the three precious things. The vile Manh Nat did his
+utmost to thwart the beneficial results of Buddha's preachings.
+A great dearth prevailing in the country, he did
+all that he could to starve the most excellent Buddha
+and all his followers. But he was frustrated in his iniquitous
+design by the charity of five hundred horse merchants,
+who had come from Outharapata, and were then staying
+in Waritzaba.</p>
+
+<p>Buddha, leaving this country, shaped his course through
+the great Mantala country; he travelled by the shortest
+route, a distance of 500 youdzanas. He started on the
+day after the full moon of Tabodway, and spent nearly
+five months in this voyage. He reached the banks of the
+Ganges at Gayagati, where he crossed the mighty stream
+and went to Benares. He had not been long in that city,
+when he recrossed the Ganges and went to Wethalie,
+dwelling in the Gootagarathala monastery. Thence he
+went into Thawattie, preaching through all the places he
+visited. When he was in the Dzetawon monastery, he
+delivered the Maha Rahula instruction for the benefit of
+his son Rahula, who then was eighteen years old.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+<div class="footnote"><p><a name="Footnote_1_105" id="Footnote_1_105"></a><a href="#FNanchor_1_105"><span class="label">[1]</span></a> The religious edifices that are to
+be met with in all parts of Burmah
+deserve a particular notice. They are
+called dzedis in all the Buddhist
+writings of the Burmese, but the
+people generally speak of them under
+the appellation of Payas or Phras,
+which, in this instance, is merely a
+title of honour of a religious character.
+</p><p>
+Dzedis, in the earliest days of
+Buddhism, were sacred tumuli raised
+upon a shrine, wherein relics of
+Buddha had been deposited. These
+structures were as so many lofty witnesses,
+bearing evidence to the presence
+of sacred and precious objects,
+intended to revive in the memory of
+the faithful the remembrance of
+Buddha, and foster in their hearts
+tender feelings of devotion and a
+glowing fervour for his religion.
+</p><p>
+From the perusal of this legend, it
+will appear that dzedis were likewise
+erected on the tombs of individuals
+who, during their lifetime,
+had obtained great distinction by
+their virtues and spiritual attainments
+among the members of the
+assembly. Buddha himself ordered
+that a monument should be built
+over the shrine containing the relics
+of the two great disciples, Thariputra
+and Maukalan. In Burmah, no
+dzedis of great dimensions and proportions
+have ever been erected on
+the ashes of distinguished Phongyies.
+In some parts, however, particularly
+in the upper country, there may be
+seen here and there some small dzedis,
+a few feet high, erected on the
+spot where have been deposited the
+remains of some saintly personages.
+These monuments are little noticed
+by the people, though, on certain
+occasions, a few offerings of flowers,
+tapers, &amp;c., are made around and in
+front of them.
+</p><p>
+Similar kinds of religious edifices
+have been built sometimes also to
+become a receptacle of the Pitagat,
+or collection of the holy scriptures.
+One of the finest temples of Ceylon
+was devoted to that purpose. There
+was also one in the ancient city of
+Ava, but I am not aware that there
+is any of this kind at Amarapoora.
+</p><p>
+Finally, dzedis have been erected
+for the sole purpose of harbouring
+statues of Gaudama; but there
+is every reason to believe that this
+practice gained ground in subsequent
+ages. When a fervent Buddhist, impelled
+by the desire of satisfying the
+cravings of his piety and devotion,
+wished to build a religious monument,
+and could not procure relics,
+he then remained contented by supplying
+the deficiency with images of
+Buddha representing that eminent
+personage, in attitudes of body that
+were to remind Buddhists of some
+of the most striking actions of his
+life. In many instances, dzedis have
+been built up, not even for the sake
+of sheltering statues, but for the
+pious purpose of reminding the people
+of the holy relics of Buddha, and, as
+they used to say, for kindling in the
+soul a tender feeling of affectionate
+reverence for the person of Buddha
+and his religion. If what is put forward
+as a plea for building pagodas
+be founded on conviction and truth,
+we must conclude that the inhabitants
+of the valley of the Irrawaddy
+are most devotedly religious, as the
+mania for building dzedis has been,
+and even now is, carried to such a
+pitch as to render almost fabulous
+the number of religious buildings to
+be seen on an extent of above seven
+hundred miles as far as Bhamo.
+</p><p>
+As Buddhism was imported from
+India into Eastern Asia there is no
+doubt that the style of architecture
+adopted in the erection of religious
+edifices came from the same quarter.
+To the native genius of the Burmese
+we may allow the merit of ornamental
+architecture for the great monasteries,
+and a few details of the exterior decorations
+of the religious monuments;
+but no one will take offence at refusing
+to the tribes that occupy the
+basin of the Irrawaddy the merit of
+originating the plan of such monuments
+as those to be seen in some
+parts of the country. It is much to
+their credit that they have been able
+to raise such mighty fabrics with the
+imperfect knowledge they possess and
+the very limited means at their disposal.
+The resemblance that exists
+between the much-defaced Buddhist
+monuments yet to be met with in
+some parts of India and at Java, and
+those now studding the banks of the
+Irrawaddy, leaves no doubt respecting
+the origin of the shape and form
+of such monuments.
+</p><p>
+At first sight, the traveller in Burmah
+believes that there is a great
+variety in the shape and architecture
+of pagodas. He is easily led astray
+by many fantastical ornaments that
+have been added by inexperienced
+natives to religious monuments.
+After, however, a close examination
+of those edifices, it seems that they
+can be arranged into three distinct
+classes, to which those presenting
+minor differences may be referred.
+The first class comprises those which
+have a cone-like appearance, though
+much enlarged in the direction of the
+base. These are without niches, or
+rather ought to be without niches, as
+the small ones to be seen added to
+those monuments indicate that they
+are no essential appendage of the
+building, but rather the fanciful and
+tasteless work of some devotees. The
+pagodas of Rangoon, Pegu and Prome
+offer the finest specimens of this order
+of edifices. The second class includes
+those of a dome-like shape. They are
+not common in Burmah. The finest
+and grandest specimen is that of the
+Kaong-hmoo-dau, or great meritorious
+work, situated west of the ancient
+city of Tsagain. In the third
+class we may place all the pagodas
+that approximate to the temple form;
+that is to say, all those that offer the
+shape of a more or less considerable
+rectangle, with a large hall in the
+centre and several galleries running
+throughout. Upon this rectangle a
+conical structure is raised, ending
+as usual with the tee or umbrella.
+The most remarkable and perfect
+specimens of this kind are to be seen
+at Pagan, which may be aptly styled
+the City of Pagodas.
+</p><p>
+The cone-shaped pagoda invariably
+rests on a quadrangular basis a few
+feet high. The body of the cone in
+its lower part is an hexagon or octagon,
+broad at first, then gradually
+and regularly decreasing to two-thirds
+of its height. Upon it rises
+the regular cone, which ends in a
+point covered with the gilt umbrella.
+</p><p>
+The architectural ornaments of
+such structures are circular, bold
+and round lines or mouldings; above
+this, to the place where the cone
+begins, are sculptures, representing
+leaves shooting from the middle part,
+one half upwards and the other half
+downwards. That part is often divested
+of such ornaments, as is the
+case with the Shoaydagon. On the
+sides of the cone are horizontal lines
+grouped together; each group is separated
+by a considerable distance, then
+comes a sculptured foliage, different
+from the one already mentioned, but
+disposed in a like manner. In the
+middle of the four sides of the base,
+particularly in the one facing the
+East, the Burmese have introduced
+the practice of making small niches
+for receiving the statues representing
+Buddha in a cross-legged position.
+A portico leads to them. On the four
+angles of the base they likewise place
+griffins or sometimes fantastic figures
+of monsters. Small dzedis are often
+disposed on the lower parts of the
+hexagon or octagon. This kind of
+pagoda being naturally destitute of
+all ornaments, and standing over a
+tomb or a shrine, as a pillar that has
+gradually assumed the shape above
+described, is a very ancient one, and
+probably coeval with the earliest
+Buddhist religious monuments.
+</p><p>
+The second class of religious edifices
+is that of those that exhibit
+a dome-like appearance. They are
+rather uncommon in Burmah. They
+rest on a square basis. The lower
+part is adorned with a few mouldings,
+but the greatest part offers a perfectly
+even superficies. The umbrella that
+is placed on them partakes somewhat
+of the appearance of the monument
+it is destined to crown. It considerably
+expands in the horizontal direction,
+and has a very ungraceful appearance.
+The Kaong-hmoo-dau in
+the neighbourhood of Tsagain rests
+on a basis about 18 or 20 feet high;
+the dome, according to an inscription,
+is 153 feet high, the diameter, at the
+lowest part, is nearly 200 feet. The
+whole was formerly gilt. The four
+sides of the square are lined with
+small niches, each tenanted by a
+small statue of Gaudama. Separated
+from the square by an open and well-paved
+gallery that runs all round the
+edifice, are disposed in a row eight
+hundred and two small pillars of
+sandstone, about 6 feet high, with
+their upper part perforated, so as to
+afford room sufficient to receive a
+lamp on festival days. Splendid
+must be the effect produced during a
+dark night by so many lamps, pouring
+a flood of light that illuminates on
+all sides the massive edifice. Whether
+the monument was built about three
+hundred years ago, as stated to the
+writer by one of the guardians, or, as
+it is most probable, only repaired and
+adorned at that time, certain it is
+that this kind of religious edifice is
+very ancient, and very likely not inferior
+in antiquity to those above
+referred to. Another of a similar
+form, but of much smaller dimensions,
+is to be seen at Bhamo, not far
+from the eastern gate.
+</p><p>
+The third class of pagodas comprises
+all those that are generally of
+a square form, not made of a solid
+masonry, but with openings or doors,
+a room, galleries, &amp;c., for receiving
+statues of Gaudama. They are all
+surmounted with the usual conical
+structure, which is, it seems, the
+essential appendage to all dzedis.
+These edifices, in my opinion, are not
+to be considered as tumuli or topes,
+but rather as places of worship, and
+sanctuaries for the reception of the
+statues of Gaudama. The monuments
+are, I suspect, of a comparative
+modern origin; they have not
+the plainness and simplicity of the
+tumuli which agree so well with the
+simplicity of the religious form of
+worship of primitive Buddhism.
+They are not made to answer the
+purpose for which dzedis were primitively
+raised. They must have been
+erected at times when Buddhist worship,
+emerging from its primeval
+sternness of form, assumed proportions
+and developments congenial to
+the taste and wants of large religious
+communities. This class of temples
+offers a great variety of forms as to
+the size, dimensions, and details of
+architecture. But they may be all
+brought to this general outline.
+From the square body of the temple
+diverge, in the direction of the four
+points of the compass, porticoes; the
+one facing the east is always the
+largest and best adorned; sometimes
+there is but one portico, that of the
+east, and there are only doors in the
+middle of the three other sides. From
+these porticoes the galleries converge
+towards the centre of the temple,
+where are statues. In the large and
+magnificent pagodas of Pagan, galleries
+with vaults in the pointed style
+run all round the building. Some of
+those stupendous structures have two
+stories, and it is only on the second
+that the conical part rests, which is
+the essential complement of every
+religious building. On one of the
+middle-sized pagodas rises, instead of
+a cone, an obelisk, with ornaments
+that appear to resemble hieroglyphic
+figures. Some of those obelisks swell
+considerably towards the middle of
+their height. Great was the surprise
+and astonishment of the writer, when
+he observed in the same place, among
+the prodigious number of pagodas, in
+a more or less advanced state of decay,
+one, not considerable by its
+dimensions, nor in a much-ruined
+condition, that exhibited the solitary
+instance of a regular pyramid.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_106" id="Footnote_2_106"></a><a href="#FNanchor_2_106"><span class="label">[2]</span></a> The few particulars that have
+been gathered respecting the mode
+that Buddha followed in disseminating
+his doctrines, exhibit him in the
+light of a zealous and indefatigable
+preacher. We see him passing from
+one place to another with the sole
+purpose of instructing the ignorant
+and pointing out to them the way
+leading to the deliverance. Bebar
+and Oude appear to have been the
+seat of his labours, and the scene on
+which he acted in behalf of all, without
+any distinction of condition, caste,
+or sex. Individuals in the humblest
+walks of life, men engaged in wicked
+practices, women of an abandoned
+character, were all, to an equal degree,
+the object of his tender solicitude.
+They were all summoned to
+come to his feet and partake in the
+blessings that he had in store for
+them. Gaudama was to an eminent
+degree an earnest and fervent propagandist.
+This is a striking feature
+in his character, which distinguishes
+him not only from all his contemporaries,
+but also from all the philosophers
+that have appeared throughout
+the Indian peninsula. All these
+sages aimed at becoming the heads
+of schools, but none of them thought
+of promulgating a code of morals intended
+for the whole human race.
+Gaudama has the honour of being the
+first who, with enlarged views, looked
+upon his fellow-men as equally entitled
+to the benefit of his instructions.
+His love of all men prompted him to
+undergo all sorts of fatigue, to procure
+for them what he imagined to
+be a great boon. In making this
+statement we have no intention to
+pass an opinion on the doctrines of
+the founder of Buddhism; we merely
+bring forward to the notice of the
+reader a peculiar characteristic of
+that sage, which, in our humble opinion,
+helps to account for the extraordinary
+spread of Buddhism from
+the banks of the Oxus to the Japanese
+archipelago. The tenets of that creed
+have become popular, because they
+were intended for all. False though
+they be, particularly in what has a
+reference to dogmas, they were accepted
+by the masses, because there
+were no other proffered to them.
+The disciples of Gaudama must have
+been well received in the various
+places they went to, for they showed
+a disposition of mind quite unknown
+in those days, viz., a lively interest
+in the welfare of all. This zeal,
+which appeared so conspicuously in
+Gaudama and during the first ages of
+Buddhism, has become all but totally
+extinct. There is no desire on the
+part of those who in our days follow
+that creed to propagate its tenets
+among other nations or tribes.</p></div>
+</div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span></p>
+<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.</h2>
+
+<div class="blockquot"><p><i><b>Voyage to Tsalia&mdash;Instructions to Meggia&mdash;Raoula is made a professed religious&mdash;Manahan's
+questions to Buddha&mdash;Misbehaviour of Thouppabuda&mdash;Questions
+proposed by Nats in the Dzetawon monastery&mdash;Conversion
+of a Biloo&mdash;Episode of Thirima at Radzagio&mdash;Attention paid to a
+poor pounha and to a weaver's daughter on account of their faith&mdash;In
+the twentieth season, appointment of Ananda to the stewardship&mdash;Conversion
+of a famous robber.</b></i></p></div>
+
+
+<p>After a rather short stay in Thawattie, Buddha went to
+the town of Tsalia. The inhabitants built for him a monastery
+on a hill not far from the town, and liberally supplied
+him with all that he wanted. Pleased with the good
+reception the people gave him, Gaudama spent on that
+spot the thirteenth season. He went to receive his food
+in the village of Dzantoo. Thence travelling through the
+country, he reached the banks of the river Kimikila and
+enjoyed himself in a beautiful grove of mango-trees. The
+disciple Meggia, being too much taken up with the beauty
+of the place, eagerly wished to remain here for some time.
+As a punishment for such an inordinate attachment to a
+particular spot, he who had renounced the world and the
+gratification of passions, felt on a sudden a strange change
+pass over him. A flood of concupiscence inundated his
+soul. Buddha, who saw what was taking place in Meggia,
+gave him an instruction on contempt for the things of
+this world, and entirely cured him of his great spiritual
+distemper.</p>
+
+<p>Thence he proceeded to Thawattie into the Dzetawon
+monastery, where he spent the fourteenth season. The
+great disciple Thariputra, with five hundred religious, was
+<span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span>
+spending the season in a neighbouring village. The people
+were so much pleased with him and his company, that
+they offered to each of them a piece of yellow silk. Some
+religious, jealous of the great disciple, came to Buddha
+and accused him of covetousness. Buddha fully justified
+his great companion and commended the liberality of the
+donors, who had thus an opportunity of gratifying their
+liberality and gaining merits.</p>
+
+<p>The Thamane Raoula was then twenty years old. Having
+reached the canonical age, he was elevated to the
+dignity of Patzin. The young religious could scarcely
+defend himself from a certain feeling of vanity on account
+of his father's dignity and his own personal mien and
+bearing, which he was very fond of admiring. Buddha
+was intimately acquainted with what was going on in
+Raoula's soul. He preached to him the contempt of self
+and of all varieties of form. The instruction was so
+impressive that it led the young hearer to the state of
+Rahanda. On a certain night when Raoula was sleeping
+near the door of Gaudama's private apartment, Manh Nat,
+wishing to frighten the young Rahanda, created the likeness
+of an elephant, which, keeping his trunk over his
+head, suddenly made a frightful noise. Buddha, who
+was inside, saw clearly that this was only a temptation of
+the vile Manh. He said to him, "O wretched one, are
+you not aware that fear is no longer to be found in him
+who has become a Rahanda?" Manh, being discovered,
+vanished away, covered with shame and confusion at the
+abortiveness of his malicious attempt.</p>
+
+<p>In the same year, Buddha went to Kapilawot, which is
+in the Thekka country, and took up his residence in the
+Nigranda monastery, situated close to the banks of the
+river Rohani. At that place he spent the fifteenth season.
+On a certain day, his cousin Mahanan, the son of Thoodaudana,
+came to the monastery, and having paid his
+respects to his illustrious relative, took the liberty to propose
+to him the four following questions:&mdash;1. In what
+<span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span>
+consists the fulfilment of the religious duties? 2. What
+is meant by the religious disposition? 3. What is the
+real renouncing? 4. What is the true knowledge?</p>
+
+<p>Buddha replied in the following manner: "The fulfilment
+of the religious duties consists in observing carefully
+the five precepts obligatory on all men. The religious disposition
+is but a loving inclination and affection for all that
+refers to Buddha and the law that he has published. He
+who possesses it experiences a continual longing for the
+acquisition of merits. The renouncing is that disposition
+a man is habitually in when he finds his pleasure in parting
+with his riches for the purpose of relieving the needy
+and bestowing alms on the members of the assembly.
+Finally, wisdom consists in making one's self perfectly
+acquainted with what can procure merits for the present
+and the future; under its influence man acts up to that
+knowledge, and also attends with the utmost diligence to
+what may put an end to the law of miseries."</p>
+
+<p>Even among his nearest relatives, Buddha was doomed
+to meet with the bitterest enemies. Thouppabuda, who
+was at once his uncle and his father-in-law, bore to him
+a deadly hatred, and secretly harboured in his heart a
+sentiment of revenge, for two principal reasons, because
+his daughter Yathaudara had been abandoned by Gaudama,
+when he left his palace and began the life of an
+ascetic; and also for having admitted his own son Dewadat
+among the members of the assembly. Having been informed
+that on the following day Buddha would direct his
+steps towards a certain quarter of the town to beg his food,
+Thouppabuda partook largely of intoxicating liquor, to
+nerve himself for the execution of the design he had in
+his mind, and went out in the direction in which Gaudama
+was expected to come. As soon as he saw him drawing
+near, he planted himself in the middle of the road, barring
+the passage, and loading his great relative with abuses.
+Buddha stopped awhile without showing the least sign of
+emotion. Then turning to Ananda, he said, "Great is the
+<span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span>
+crime of my uncle; seven days hence he shall be swallowed
+up alive by the earth at the foot of the great staircase of
+his palace." On this fearful prediction being reported to
+Thouppabuda, he laughed and stated that he would stay
+during eight days in the upper story of his palace, and
+belie his nephew's prediction. Despite the precautions
+that he took, the fatal prediction was literally fulfilled.
+The unfortunate unrepenting prince saw the earth burst
+open under his feet, and he was precipitated to the very
+bottom of the Awidzi hell. Buddha took advantage of the
+awful punishment that had befallen a prince of his family
+to exhort Mahanan to seek a firm asylum in the three
+precious things, to bear a sincere love and an affectionate
+fondness to all that related to the law and its practices.</p>
+
+<p>Up to the present period of his life, Buddha had reserved
+to himself the right of preaching the law to and
+extolling the merits of those who had brought him his
+food, after having partaken of their liberal donation. This
+instruction may be properly called the sermon of thanksgiving.
+It is called Anou-mau-dana. Now he allowed
+his disciples to do the like, and repay the generosity of
+their benefactors by distributing unto them the knowledge
+of truth.</p>
+
+<p>At that time Buddha preached the four laws of A-sa-wan,
+or the four bands that retain a being in the vortex
+of existences. From Kapilawot Buddha returned to Thawattie
+in the Dzetawon monastery. At that time a Nat
+had proposed four questions to his companions which
+they had not been able to answer. They were subsequently
+communicated to all the denizens of the six seats
+of Nats, but no one had been able to solve the difficulty.
+Not knowing what to do, they agreed to refer the particulars
+to the most excellent Buddha, then in the Dzetawon
+monastery. A deputation was forthwith sent to him
+with the view of proposing to him the puzzle, and entreating
+him to condescend to give the much-desired solution.
+The members of the deputation having duly paid their
+<span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span>
+respects, said to him, "O most excellent Phra, which is
+the best thing to be bestowed in alms? Which is the
+most savoury and relishing of all things? Which is the
+most pleasurable? Which is the best and the fittest
+thing to put an end to passions?" To these four questions
+Buddha answered by one word&mdash;"The law." Addressing
+himself both to the Nats and to his assembled disciples,
+he added, "The giving of alms, though good in itself,
+cannot introduce a being into the path that leads to the
+deliverance. The law alone can afford such a benefit.
+The preaching of the law, and the exertions in communicating
+its knowledge to others, are therefore the most excellent
+alms. All that in this world confers pleasure to the
+senses is but a means to plunge man into the vortex of
+existences, and thereby into all miseries. On the contrary,
+the hearing of the law rejoices the heart to such an extent
+as often to open a spring of joyful tears; it destroys concupiscence,
+and leads gradually out of the whirlpool of
+existences. It establishes man in the state of Arahat,
+which is the end of all passions. The law, therefore, is
+the most savoury, the most pleasing thing, leading beings
+to the cessation of all miseries. You, my beloved disciples,
+exert yourselves in making known by your preaching
+the said law to all beings. This is the most excellent
+alms that you can bestow on the beings that inhabit the
+three different states of men, Nats, and Brahmas."</p>
+
+<p>Buddha soon left Thawattie and went to Alawee. A
+Biloo was in the habit of eating every day some children
+of that place. Owing to the ravenous and horrible appetite
+of the monster, all the children had been eaten up;
+there remained only the child of the king, who was on the
+following day to be given over to him. Buddha reviewed, as
+usual, on a certain morning the condition of all beings.
+He saw the sad position of the king of Alawee and of his
+son. He resolved to proffer assistance to both, and also to
+convert the Biloo. He arrived in the country of Alawee,
+where he was received with every mark of respect. He
+<span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span>
+forthwith went into the forest where the monster lived.
+At first he met with a most determined and violent opposition.
+But, opposing to his enraged antagonist meekness,
+patience, and kindness, Buddha gradually softened that
+terrible nature. Concealing affectedly the change which
+was taking place in him, almost against his perverse inclination,
+the Biloo said to Buddha, "I have put certain
+questions to many famous ascetics, but they have not been
+able to answer them. On seeing their utter incapacity, I
+have seized them, torn their bodies in pieces, and flung
+their quivering limbs into the Ganges. Such shall be your
+fate, O Gaudama, if your science fails you on this occasion.
+By what means can a man get out of the stream or current
+of passions? How can he cross over the sea of existences?
+How can he free himself from the evil influence? How
+shall he be able to purify himself from the smallest stain
+of concupiscence?" Buddha replied: "Listen, O Biloo, to
+my words; my answer shall fully satisfy you. By faith
+in and affection for the three precious things, man escapes
+from the current of passions. He who applies himself
+with a diligent earnestness to the study of the law of
+merits passes over the sea of existences. He who strives
+to practise the works that procure merits frees himself
+from evil influence, and from the attending miseries.
+Finally, the knowledge of the four meggas or ways to
+perfection procures perfect exemption from the least remnant
+of concupiscence." The Biloo, delighted with what
+he had heard, believed in Buddha, and soon was firmly
+established in the state of Thautapan. On that spot,
+where so glorious and unexpected a conversion had taken
+place, a monastery was erected. Buddha spent herein the
+sixteenth season. As usual, myriads of Nats and men
+who had heard his preachings obtained the deliverance.</p>
+
+<p>From Alawee Buddha went to Radzagio, and spent the
+seventeenth season in the Weloowon monastery. During
+that season a famous courtesan, named Thirima, sister of
+the celebrated physician Dzewaka, renowned all over the
+<span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span>
+country for her wit and the incomparable charms of her
+person, wished to show her liberality to the disciples of
+Buddha. Every day a certain number of them went to
+her dwelling to receive, along with their food, abundant
+alms. One of the pious mendicants, in an unguarded
+moment, moved by an unholy curiosity, looked at her, and
+was instantly smitten by her charms. The mortal wound
+was widened and deepened by a fortuitous occurrence. On
+a certain day Thirima fell sick. But she did not relax in
+her daily work of charity. Weak though she was, and in
+her <i>neglig&eacute;e</i>, she insisted on the mendicants being introduced
+into her room, that she might pay her respects to
+them. The unfortunate lover was among the company.
+Her incomparable charms were heightened by her plain
+dress and drooping attitude. The poor lover went back
+with his brethren to the monastery. The arrow had penetrated
+to the core of the heart. He refused to take any
+food, and during some days completely estranged himself
+from the society of his brethren. While the intestine war
+raged in his bosom, Thirima died. Buddha, desirous to
+cure the moral distemper of the poor religious, invited
+King Pimpasara to be present when he should go with his
+disciples to see the remains of Thirima. On the fourth
+day after Thirima's death he went to her house with his
+disciples. There her body was laid before them, with a
+livid appearance, and all swollen. Countless worms
+already issuing out through the apertures, rendered the
+sight loathsome, whilst a horrible stench almost forbade
+a standing close to it. Buddha coolly asked the king,
+"What is that object which is stretched before us?"
+"Thirima's body," replied the king. "When she was
+alive," retorted Buddha, "people paid a thousand pieces of
+silver to enjoy her for a day. Would any one take her
+now for half that sum?" "No," replied the king; "in all
+my kingdom there is not one man who would offer the
+smallest sum to have her remains; nay, no one could be
+found who would be willing to carry her to any distance
+<span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span>
+unless compelled to do so." Buddha, addressing the
+assembly, said, "Behold all that remains of Thirima, who
+was so famous for her personal attractions! What has
+become of that form which deceived and enslaved so
+many? All is subjected to mutability; there is nothing
+real in this world." On hearing the instruction, eighty-two
+thousand persons obtained the knowledge of the four
+truths. The Rahan who, because of his passion, would
+not eat his food, was entirely cured of his moral distemper,
+and firmly established in the state of Thautapan. All this
+happened whilst Buddha spent his seventeenth season in
+the bamboo-grove monastery.</p>
+
+<p>When the season was over, he went, as usual, to preach
+in every direction, and returned to Thawattie, to the
+Dzetawon monastery. His stay in that place was not
+long. He undertook another voyage to Alawee. He was
+received with the greatest demonstrations of joy by the
+people, who gladly ministered to all his wants. On a certain
+day, when he was to receive large offerings from the
+people and preach to them, it happened on that occasion
+that a poor pounha, who was very desirous to hear his
+instructions, was informed at an early hour of that very
+day that one of his cows had gone astray from the herd
+and could not be found. Hereupon he felt greatly
+aggrieved. He was afraid to let go the golden opportunity
+to hear the instruction. However, he trusted that
+by making the utmost diligence he would be back in time.
+He ran in all haste until he found the strayed animal and
+brought it back. It was nearly midday when he returned
+to the town. Though pressed with the pangs of hunger
+and overwhelmed with fatigue, he went straight forward
+to the place where the congregation was assembled. The
+offerings had been brought a long while ago; the people
+out of respect stood motionless, with their hands joined,
+in the presence of Buddha, who, contrary to the general
+expectation, remained perfectly silent. With his supernatural
+vision he had seen the perfect dispositions of the
+<span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span>
+poor pounha. He would have him to share in the blessing
+of his instruction. As soon as the pounha had taken
+his place among the hearers, Buddha, casting a benevolent
+glance towards him, beckoned him to come near his
+person. Meantime, he ordered some of his disciples to
+bring the poor man some food, because he was very hungry;
+and he would not condescend to begin the instruction till
+the man had been relieved from the pangs of hunger by a
+good meal. When the preaching was over, several Rahans
+ridiculed the attention paid by their master to a common
+man. Buddha, knowing their innermost thoughts, spoke
+to them by way of an instructive rebuke: "Beloved sons,
+you seem to be surprised at my behaviour towards that
+poor pounha. But I had perceived at once the super-excellent
+dispositions of that man, his craving for the holy
+law, and his lively and strong faith in me, which prompted
+him to lay no stress on hunger, nor on fatigue, and to
+make no account of his personal discomforts, in order to
+satisfy his earnest longings for the law." On that occasion
+an immense number of hearers were converted.</p>
+
+<p>Buddha went to a monastery built on a hill, near the
+town of Tsalia, where he spent the eighteenth season. In
+that town there was a weaver, who had one daughter, who
+followed the same profession as her father. The damsel
+was very desirous to hear Buddha's preachings; but on
+the day when Buddha was to come into the town to
+deliver instructions to the people, it happened she had to
+finish the weaving of a piece of cloth that was urgently
+required by the owner. She then said to herself: I will
+exert myself with so much diligence that I will be enabled
+both to finish my work and listen to my teacher's preaching.
+She set instantly to work, wound up the thread on
+the quill, and took it with her, to carry it to the shed
+where her father's loom was. On her way to the shed, she
+had to pass near the place where a motionless congregation
+stood before Buddha, eagerly waiting for the words
+that were to fall from his mouth. She laid aside her
+<span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span>
+quill, loaded with thread, and squatted timidly behind the
+last rank of the congregation. Buddha had seen at a
+glance the perfect dispositions of the young girl. It was
+chiefly for her benefit that he had undertaken a long
+journey and come over to that place. As soon as he saw
+her, he made her draw nearer to him. The injunction
+was joyfully complied with. With an encouraging tone of
+voice, Buddha asked her whence she came and whither
+she was going. The damsel modestly answered that she
+knew whence she came, and also whither she was going;
+at the same time, she added that she was ignorant of the
+place she came from, and of the place she was going to.
+On hearing this apparently contradictory answer, many of
+the hearers could scarcely refrain from giving vent to
+indignant feelings. But Buddha, who had fathomed the
+girl's wisdom, prayed them to be silent. Then, turning
+towards his young interlocutor, he desired her to explain
+the meaning of her answer. She said: "I know that I
+come from my father's house, and that I go to our loom-shed;
+but what existence I have come from to this present
+one, this I am entirely ignorant of. I am likewise
+uncertain about the existence that shall follow this one.
+About these two points I am completely ignorant; my
+mind can discover neither the one nor the other." Buddha
+extolled the wisdom of the damsel, and forthwith began
+his instruction. At the conclusion, she was firmly
+grounded in the state of Thautapan. She withdrew
+immediately, took up her quill, and went to the shed. It
+happened that her father was asleep, with his hand on the
+loom's handle. She approached the loom, and began to
+arrange the thread. Her father, awaking suddenly, pushed
+inadvertently the part of the loom his hand was laid upon,
+and struck his daughter in the chest. She fell down and
+instantly expired. Overwhelmed with grief, the unfortunate
+father poured a flood of tears over the lifeless corpse
+of his daughter. Unable to console himself, he rose up
+and went to Buddha, in the hope of receiving some
+<span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span>
+comfort at his feet. Buddha affectionately received him, and,
+by his good instructions, relieved him from the load that
+pressed on his heart, and gradually enlightening his mind
+by the preaching of the four great truths, he gently infused
+into his heart and his soul that sweet joy which wisdom
+alone can impart. The weaver resolved to abandon the
+world, asked for admittance into the assembly, and not
+long after became a Rahanda. This conversion was followed
+by that of a great many others.</p>
+
+<p>Buddha returned to Radzagio, and spent the nineteenth
+season in the Weloowon monastery. The season being
+over, Buddha went into the districts of Magatha, preaching
+in all places. Previous to that time, there lived at
+Radzagio a rich man who had an only daughter, who was
+brought up with the greatest care and the utmost fondness.
+She lived in the upper apartments of a splendid dwelling.
+On a certain day, at an early hour in the morning, she was
+looking on the people that flocked from the country into
+the town. She saw among many a young hunter driving
+a cart loaded with venison. She much admired his fine,
+energetic appearance. She was instantly enamoured of
+him, and made all the necessary arrangements to elope
+with him. She succeeded, married the hunter, and had
+by him a large family. Passing on one day through a
+forest, the most excellent Buddha chanced to meet with a
+deer which was caught in the net of a hunter. Moved
+with feelings of commiseration, he helped the poor beast to
+get out of the meshes. After this benevolent action, he
+went to rest under a tree. The hunter soon made his
+appearance, and to his great dismay at once discovered
+that some one had deprived him of his prey. Whilst he
+was looking about, he saw Buddha, in his yellow dress,
+calmly resting under the shade of a large tree. "This," said
+the hunter to himself, "is the man who has done the mischief;
+I will make him pay dear for his undue interference."
+Hereupon he hastily took up an arrow and placed
+it on the bow, with the intention of shooting dead the
+<span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span>
+evildoer. But despite his exertions, heightened by the thirst
+for revenge, he could not succeed; both his hands were
+seized with a sudden quivering, and his feet appeared as if
+nailed to the ground. He stood motionless in that attitude.
+Absorbed in meditation, Buddha was not aware
+what was going on so close to him.</p>
+
+<p>The sons of the hunter as well as their wives grew very
+much troubled that their father did not return at the usual
+hour from visiting his nets. They feared that some untoward
+accident had overtaken him. They armed themselves
+and went in search of him. They soon came to the
+spot where they saw the sad position of their father. At
+the same moment, perceiving a yellow-dressed individual,
+they hastily concluded, that, by the power of some charms,
+he had brought their father into this miserable condition.
+They made up their mind to kill him. But whilst they
+were preparing to put their cruel design into execution,
+their hands, suddenly benumbed, could not grasp the
+weapons, and they all stood motionless and speechless.
+Awaking at last from contemplation, Buddha saw the
+hunter and all his family standing before him. Taking
+compassion on them, he restored them to their ordinary
+condition, and preached to them. They all fell at his
+knees, craved his pardon, believed in him, and became
+fervent Upasakas.</p>
+
+<p>Buddha returned to Thawattie to spend the twentieth
+season in the Dzetawon monastery. It was at that period
+that there happened a remarkable change in the management
+of the domestic affairs of Gaudama. Up to the present
+time, no one among the religious had been specially
+appointed to attend on Buddha and administer to his wants.
+But some of them, as circumstances occurred, undertook
+the agreeable and honourable duty of serving him. However
+human nature will occasionally let appear, even in
+the best of men, some marks of its innate imperfections.
+On two occasions, the Rahans who followed Buddha and
+carried his mendicant's pot and a portion of his dress
+<span class='pagenum'><a name="Page_253" id="Page_253">[Pg 253]</a></span>
+wished to go in one direction, whilst Buddha desired them
+to follow in another. They had the imprudence to part
+company with him. Both paid dearly for their disobedience.
+They fell into the hands of robbers, who took away
+all that they had, and beat them severely on the head.
+This twofold act of insubordination painfully affected
+Buddha. He summoned all the religious into his presence,
+and declared that, being old, he wished to appoint one of
+them to the permanent office of personal attendant on
+himself. Thariputra and Maukalan immediately tendered
+their services with a pious and loving earnestness. But
+Buddha declined to accept their offer, as well as that of
+the eighty principal disciples. The reason was, that their
+services were required for preaching to the people, and
+labouring with him for the dissemination of the true
+science among men. Some of the disciples urged Ananda
+to volunteer his services; but out of modesty he remained
+silent. Then he added that, should Buddha be willing to
+accept his humble services, he knew his heart's dispositions
+and his willingness to attend on him on all occasions;
+he had but to signify his good pleasure. As to him, he
+would be too happy to accept the office. Buddha expressed
+his readiness to confer on him the honourable employment.
+He was formally appointed and nominated Phra's attendant,
+and, during the twenty-five remaining seasons, he
+acted as the beloved and devoted attendant on Buddha's
+person. Through him alone visitors were ushered into
+Buddha's presence, and orders were communicated to the
+members of the assembly. Gaudama was then fifty-five
+years old.</p>
+
+<p>On a certain day he went to the village of Dzantoo for
+the purpose of collecting alms. Manh Nat, his inveterate
+foe, entered into the heart of all the villagers to prevent
+them from giving alms to the mendicant. He succeeded
+so well in his wicked design that no one noticed Gaudama's
+passage through the street, nor gave him alms.
+When he drew near to the gate, Manh stood by the side
+<span class='pagenum'><a name="Page_254" id="Page_254">[Pg 254]</a></span>
+of the street, and asked him, with a sarcastic tone, how he
+felt under the pangs of hunger. Buddha replied to him,
+that he could, by entering into the state of perfect trance,
+remain, like the great Brahma, without using material
+food, feeding only, as it were, on the inward happiness
+created by the immediate sight of unclouded truth. Five
+hundred young virgins, who happened to return from the
+country into the place, prostrated themselves before Buddha,
+listened to his instructions, and reached the state of Thautapan.</p>
+
+<p>On leaving the place, Buddha happened to travel through
+a forest, which had become an object of terror to all the
+people of Kothala, as being the favourite haunt of Ougalimala,
+a notorious robber and murderer. The ruler of the
+country, Pasenadi, had heard from the windows of his
+palace the cries of his alarmed subjects. Despite the
+many remonstrances that were made concerning the dangers
+of such an attempt, Buddha went straight forward to
+the den of the formidable man, who, enraged at such presumptuous
+boldness, was preparing to make him pay dear
+for his intrusion. But he had to deal with an opponent
+that could not easily be frightened. To his threats and
+attempts to inflict harm Gaudama opposed the meekest
+composure, the mildest expressions, and an invincible
+patience. Softened by the kindness of his opponent, Ougalimala
+altered the tone of his voice, and showed signs of
+respect to Buddha. The latter, quickly perceiving the
+change that had taken place in the robber's soul, preached
+to him the law, and made of him a sincere convert. Coming
+out from the forest which had been the scene of so many
+crimes, he followed Buddha, with the behaviour of an
+humble disciple. The people of Kosala could scarcely give
+credit to the change that had taken place in Ougalimala.
+In a short time he became a Rahanda, and died not long
+after he had become perfect. The members of the assembly
+were, on a certain day, talking among themselves
+about the place he had probably migrated to. Buddha,
+<span class='pagenum'><a name="Page_255" id="Page_255">[Pg 255]</a></span>
+who had overheard their conversation on this subject, said
+to them: "Beloved Bickus, the Rahan Ougalimala, who
+died a little while after his conversion, has reached the
+deliverance. His conversion was at once prompt and perfect.
+He was very wicked previous to his conversion,
+because he never cohabited except with wicked and perverse
+associates, the company of whom led him into all
+sorts of disorders. But he no sooner had the good fortune
+to meet me, hear my instructions, and converse with you,
+than he at once believed in my doctrine, adhered to me
+with all his might, and entered into the way leading to
+perfection. He laboured strenuously to destroy in himself
+the law of demerits, and thus rapidly reached the summit
+of perfection."</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_256" id="Page_256">[Pg 256]</a></span></p>
+<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII.</h2>
+
+<div class="blockquot"><p><i><b>Buddha is slandered in Thawattie&mdash;Questions put to him by a pounha&mdash;Story
+of Anatapein's daughter&mdash;Conversion of a pounha whose navel
+emitted rays of light&mdash;Blank in a great part of Buddha's life&mdash;Story of
+Dewadat&mdash;His jealousy towards Buddha&mdash;His friendship with Prince
+Adzatathat&mdash;His ambition&mdash;His attempt to kill Buddha&mdash;His miserable
+end.</b></i></p></div>
+
+
+<p>While the most excellent Buddha was in the Dzetawon
+monastery, the heretics of Thawattie made another attempt
+to lower, nay, to destroy his reputation. They prevailed
+upon Thondarie, a woman entirely devoted to their interests,
+to spread the rumour that she had spent a night
+in the apartments of Buddha. When the calumny had
+been noised abroad, they suborned a gang of drunkards,
+to whom they promised a large sum of money,
+if they would do away with the instrument of the
+slander. They accordingly selected a favourable opportunity,
+killed Thondarie, and threw her body into a cluster
+of bushes close to the monastery. When the crime had
+been perpetrated, the heretics raised a cry all over the
+country inquiring about Thondarie. She could nowhere
+be found. Search was made in every direction, until at
+last, by the secret directions of their emissaries, the body
+was found on the spot where it had been apparently concealed.
+The party hostile to Buddha laid the crime at his
+door. The king of the country, urged on by them, ordered
+a strict inquiry to be made. The infamous trick was at
+last discovered in the following manner. The perpetrators
+of the deed happened to go into a drinking-place. Heated
+by the liquor they had taken, they began to accuse each
+other of having killed Thondarie. Their conversation was
+<span class='pagenum'><a name="Page_257" id="Page_257">[Pg 257]</a></span>
+overheard by one of the king's servants, who had them
+arrested and led to the palace. The king said to them,
+"Wicked men, is it true that you have killed the woman
+Thondarie?" They answered, "It is true we have killed
+her." "Who advised you to commit the murder?" "The
+Deitty teachers, who have paid us one thousand pieces of
+silver." Indignant at such a horrible deed, the king ordered
+the murderers and their advisers to be put to death. Their
+punishment consisted in their being buried in the earth up
+to their waist. They were subsequently covered with a
+heap of straw, which being set fire to, they were burnt to
+death. Buddha told his disciples that what had happened
+on this melancholy occasion was but a just retribution for
+his having in a former existence been drunk, and in that
+state abused and slandered a holy personage.</p>
+
+<p>In one of his preaching excursions, Gaudama converted
+a distinguished pounha, who asked him, "Illustrious Buddha,
+what has the great Brahma done to merit the extraordinary
+glory that encompasses his person and the unsurpassed
+felicity that he enjoys?" To whom he answered,
+"The great Brahma, during several existences, has bestowed
+abundant alms on the needy, delivered many people from
+great perils, and delighted in giving instruction to the
+ignorant. Such meritorious deeds have procured for him
+the transcendent rank that he occupies, and secured to him
+for an immense period of time the matchless happiness
+that he possesses."</p>
+
+<p>Two rich men, one of Thawattie, and the other a denizen
+of the Ougga city, had in their youth, when engaged in
+their studies, promised each other that he who should have
+a daughter would give her in marriage to the son of the
+other. When they had grown up, the rich man of Thawattie
+became a disciple of Buddha, but his friend followed
+the teachings of the heretics. In due time Anatapein, for
+such was the name of the former, had a beautiful daughter.
+His friend Ougga had also a fine grown-up son. It came
+to pass that Ougga on a certain day arrived from his place
+<span class='pagenum'><a name="Page_258" id="Page_258">[Pg 258]</a></span>
+with five hundred carts of goods to Thawattie, for the purpose
+of trading. He lodged, as a matter of course, in his
+friend's house. During the conversation Ougga reminded
+his host of their former promise, and declared that he would
+be too happy to have it fulfilled without delay. Anatapein,
+having consulted his wife and daughter, and secured their
+consent, agreed to the proposal that was made to him.
+The pious rich man, however, was somewhat concerned
+respecting the dangers of his daughter's position in the
+midst of upholders of false doctrines. He gave her a
+retinue of female attendants, who could, by their advice
+and conversation, maintain intact in her the faith in Buddha.
+When the bride arrived, after a long journey, to
+Ougga's city, she was desired by her father-in-law to go in
+the company of his wife to pay her respects to his teachers,
+who were sitting quite naked, with dishevelled hairs, in
+the midst of the most disgusting uncleanness, under a shed
+prepared for them. Unused to such an unsightly and
+revolting display, the modest girl recoiled back with a
+becoming horror, refusing even to cast a look at them.
+Enraged at the contempt shown to his teachers, the unnatural
+father-in-law threatened to send her away from
+his house, as being an unsuitable match for his son. Firm
+in her faith, she withstood all the efforts that were made
+to induce her to alter her resolution and pay attention to
+such individuals. She went back into her apartments.
+Having somewhat recovered her spirits, and regained her
+usual calm and serene composure, the pious young lady
+began, in the presence of her mother-in-law and other
+ladies of the town, to praise and extol the glory, modesty,
+meekness, and all the other qualifications which adorned
+her great teacher and his disciples. The hearers were
+delighted at all that they heard, and expressed an eager
+desire to see them and hear their instructions.</p>
+
+<p>On that very day the compassionate Buddha was at an
+early hour, as usual, reviewing the beings dwelling on the
+island of Dzampoudipa, endeavouring to discover those
+<span class='pagenum'><a name="Page_259" id="Page_259">[Pg 259]</a></span>
+that were well disposed to hear the truth. His searching
+glance soon discovered what was going on in the house of
+the rich man Ougga, and the good dispositions of many of
+its inmates. "Thither," said he, "I shall hasten to preach
+the law, for many shall be converted." Hereupon he summoned
+five hundred disciples to attend him. They all took
+their pattas and other articles. With his company he flew
+through the air, and soon alighted in the courtyard of the
+rich man's house. All were rejoiced to see Buddha and
+his disciples. They lent a most attentive ear to his instructions.
+The rich man, his household, and a great number of
+the people of the town were converted. Anouroudha was
+left at Ougga to complete, perfect, and extend the good
+work so happily begun. Buddha in all haste returned to
+Thawattie.</p>
+
+<p>At that time a great noise was made throughout the
+country on account of a certain pounha whose navel emitted
+a sort of light in the shape of a moon. He belonged
+to the party of unbelievers. He was led by them into every
+village and town, as a living proof of the power they
+possessed. At last his friends introduced him into the
+Dzetawon monastery. He was no sooner introduced into
+Buddha's presence, when the prodigy suddenly ceased. He
+went away somewhat annoyed at his misfortune; but he
+had scarcely crossed the threshold of the monastery when
+the light reappeared. Three times he came before the
+great preacher, and three times the light was completely
+eclipsed. No doubt could be entertained that there was
+in Buddha some secret power superior to the one he possessed.
+The pounha was at once disconcerted and bewildered.
+In his ignorance he attributed the accident to some
+superior magical formula possessed by Buddha, and asked
+him to teach him the said formula. Buddha said to him,
+"O pounha! I possess no charm; I ignore all magical formulas.
+There is in me but one virtue; it is that which I
+have gathered at the foot of the Bodi tree during the forty-nine
+days that I have spent there in the deepest meditation.
+<span class='pagenum'><a name="Page_260" id="Page_260">[Pg 260]</a></span>
+As to what attracts now the attention of the people in your
+person, you are indebted for it to the offering of a gold
+coronet, in the shape of a moon, you made to a Buddha during
+a former existence. The reward bestowed on you for
+such a good work is but a transient one. It can afford you
+no real, substantial, and lasting happiness. Hearken to
+my doctrine; it will confer on you a never-ending recompense."
+He went on explaining to him many points of the
+law. The pounha believed in Buddha; nay, he applied for
+the dignity of Rahan, and finally became a Rahanda.</p>
+
+<p><i>N.B</i>.&mdash;The history of Buddha offers an almost complete
+blank as to what regards his doings and preachings during
+a period of nearly twenty-three years,<a name="FNanchor_1_107" id="FNanchor_1_107"></a><a href="#Footnote_1_107" class="fnanchor">[1]</a> beginning with the
+twenty-first season, when he was fifty-six years old, and
+ending with the forty-fourth season, having reached the
+patriarchal age of seventy-nine years. So entirely are we
+kept in ignorance of the important transactions that took
+place during so long a portion of Buddha's life, that the
+<span class='pagenum'><a name="Page_261" id="Page_261">[Pg 261]</a></span>
+writer, after having vainly consulted several manuscripts,
+is reluctantly obliged to come to the same conclusion as
+that which the Burmese authors have arrived at, viz., that
+there is a complete disagreement as to even the names of
+the places where Buddha spent the twenty-three remaining
+seasons. Out of regard for the rich man Anatapein,
+who for so many years had been one of his most liberal
+supporters, Buddha spent the greatest part of the remaining
+seasons in the Dzetawon monastery. During the few others
+he seems to have stayed at or near Radzagio, chiefly in the
+Weloowon monastery. The amount of seasons spent by
+our Phra from the time he obtained the Buddhaship till
+his death is forty-five.</p>
+
+<p>I find related, as a fact worthy of notice, the donation
+by a rich widow of Wethalie, named Wisaka, of the celebrated
+Pouppayon monastery. It was situated not far
+from the Dzetawon, in an eastern direction from that
+famous place. It is mentioned that when Phra sallied
+from the Dzetawon monastery by the eastern gate, the
+people of the country knew that he was going to dwell for
+awhile in the Pouppayon monastery; when, on the other
+hand, he was observed to leave it by the northern gate, all
+the people understood that he was undertaking a journey
+through the country for the purpose of preaching. The
+epoch of this donation is not certain. It appears from
+some particulars indirectly alluded to that it must have
+taken place when Buddha was sixty years old.</p>
+
+<p>In following our manuscript, we find inserted in this
+place the detailed accounts respecting Dewadat, related by
+Buddha himself in the Dzetawon monastery, in the presence
+of a large party of his disciples. The fact of Buddha
+mentioning the name of Adzatathat as king of Radzagio,
+leaves no doubt respecting the time when the awful punishment
+is supposed to have been meted out to Dewadat,
+on account of the many heinous sins laid to his charge.
+Adzatathat, having murdered his father Pimpathara, by
+starving him to death in a prison, became king of Radzagio,
+<span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span>
+and succeeded him when Buddha was nearly seventy-two
+years old. He was already king, as the sequel will show,
+when Dewadat was as yet his spiritual adviser. It is probable
+that the following narrative was made not more than
+two years after the above date.</p>
+
+<p>When the most excellent Buddha was in the Dzetawon
+monastery, alluding to the sad fate that had fallen Dewadat,
+he related the causes that had brought on this dreadful
+occurrence.</p>
+
+<p>At a certain time, when Buddha was spending a season
+in the Kosamby country, the people came in great numbers
+every day to the monastery to bring abundant alms,
+and pay their respects to him and the assembly. On certain
+occasions they made inquiries about the most distinguished
+members of the assembly, such as Thariputra,
+Maukalan, Anouroudda, Ananda, Bagoo, Kimila, and others,
+giving utterance to the feelings of admiration and love
+they entertained towards them. But they never took the
+least notice of Dewadat. The latter keenly resented the
+studied slight; the more so, because he thought that in his
+capacity of member of the assembly and of his royal descent,
+he was entitled to as much consideration as many
+others, who in this twofold respect were greatly his inferiors.
+He resolved to leave the company of Buddha and
+go to some other place. He went to Radzagio and ingratiated
+himself in the favours of the young Prince Adzatathat,
+son of King Pimpathara, The young prince, taken
+up with the grave manners of the new-comer, acknowledged
+him as his teacher, and built for him a monastery
+on the Yauthitha hill, close to the city.</p>
+
+<p>Some years afterwards Buddha came to Radzagio to
+spend a season in the Weloowon monastery. Dewadat
+went to his monastery. Having paid his respects in the
+usual manner and occupied a becoming place, he three
+times requested the permission of having an assembly or
+thinga of his own, quite distinct from the other, which was
+under the immediate management of Buddha. On this
+<span class='pagenum'><a name="Page_263" id="Page_263">[Pg 263]</a></span>
+point he three times received a direct refusal to his demand.
+From that day the jealousy he entertained towards
+Buddha waxed to a base envy, which soon generated in his
+soul a deadly hatred against him. He made up his mind
+to break with Buddha all ties of spiritual relationship, and
+to become the chief of a new religious body. To succeed
+in his impious design he required the support of the secular
+arm. The king of Magatha was in favour of Buddha, but
+his son had warmly espoused the cause of Dewadat. In
+such a position, the evil-disposed Dewadat advised Prince
+Adzatathat to compass the destruction of his father, in
+order to become king. The ambitious son followed the
+detestable advice, and put an end to his father's life by
+starving him to death in a prison, in spite of his own
+mother's exertions to save her royal husband's life.</p>
+
+<p>It was in the thirty-seventh season of Buddha's public
+mission that Adzatathat ascended the throne of Magatha.
+Under the new king's auspices, Dewadat carried everything
+before him with a high hand. Assured of the new
+king's support, he hired thirty bowmen and promised them
+an ample reward if they killed Buddha. The ruffians
+gladly agreed to the proposal. But when they were on
+the point of committing the crime, they felt themselves
+overawed by the presence of Buddha. Instead of executing
+the order they had received, they fell at his feet, craved
+his pardon, listened to his preaching, and were converted
+one after the other. Disappointed on this point, Dewadat
+designed another plan to rid himself of the great preacher.
+He watched the moment when Buddha was walking at the
+foot of a hill, named Weitsa-gout. From the summit he
+rolled a large stone that was to crush his enemy. Fortunately
+on its way down the hill's side it met with a small
+obstacle, on which it split into several parts. One splinter
+alone hurt the toe of one of Buddha's feet, and severely
+bruised it. On hearing of such a nefarious and cowardly
+attempt, the disciples hastened to the spot and conveyed
+their beloved master to his monastery. They offered to
+<span class='pagenum'><a name="Page_264" id="Page_264">[Pg 264]</a></span>
+keep guard round his person, to prevent the repetition of
+other attempts on his life. But Buddha said to them that
+no mortal had the power to hurt him so far as to cause his
+death. He thanked them for this new token of their affectionate
+regard towards him, and bade them return to their
+respective places. The celebrated physician Dzewaka,
+having been sent for, applied a bandage, which, being removed
+on the following morning, it was found, to the surprise
+and joy of all present, that the injured toe was perfectly
+cured. On another occasion Dewadat made a last
+attempt on Buddha's life, in the suburbs of Radzagio, by the
+means of an elephant, infuriated and maddened by strong
+liquor forced into his throat. The animal was let loose in
+one of the streets which Gaudama was perambulating
+gathering alms in his mendicant's pot. But far from doing
+any injury to Buddha, the elephant, having come into his
+presence, stood for awhile, and then knelt before him in
+token of respect. In this manner Dewadat signally failed
+in this last wicked attempt.</p>
+
+<p>Dewadat differed from his cousin on some points of discipline;
+and this difference occasioned the schism that he
+meditated to establish.<a name="FNanchor_2_108" id="FNanchor_2_108"></a><a href="#Footnote_2_108" class="fnanchor">[2]</a> He had proposed to Buddha to
+<span class='pagenum'><a name="Page_265" id="Page_265">[Pg 265]</a></span>
+make it obligatory on all Rahans to live in forests at the
+foot of certain trees; not to receive food from the people
+in their own places, but to use only as articles of food such
+things as they could procure by their exertions; to use
+robes made up of rags collected in the dust of public
+thoroughfares, and not such as might be offered by pious
+laymen; to abstain from fish and meat; and to dwell in
+unroofed places. Gaudama positively refused to accede to
+his demands. Meanwhile he meekly warned him against
+the sin of schism, telling him that the commission of such
+an offence would throw the perpetrator into the hell Awidzi
+for a whole revolution of nature. Deaf to such a salutary
+warning, Dewadat precipitated himself into schism. He
+gained over to his party five hundred inexperienced Rahans
+of the Witzi country, and with them dwelt in the
+monastery of Gayathitha. He signally failed in his attempt
+to draw Ananda to his side. Thariputra, by the advice of
+Buddha, went to Dewadat's place. Profiting from the time
+he was asleep at a distance, he prevailed upon the five
+hundred Rahans to abandon schism and return to Buddha,
+the centre of unity, who was then in the Dzetawon monastery
+in Wethalie. Rising from his sleep, Dewadat fell into
+a paroxysm of rage at the trick played on him. He instantly
+resolved to start for the Dzetawon monastery, to
+have his revenge on Buddha for the injury done unto him.
+He was carried in a litter. Messenger after messenger
+informed Buddha of the approach of his antagonist. But
+he calmly said to his disciples: "Beloved sons, do not
+trouble yourselves. Dewadat shall not see my face nor
+enter the precincts of this place." Information was, in
+haste, conveyed that Dewadat had actually reached the
+<span class='pagenum'><a name="Page_266" id="Page_266">[Pg 266]</a></span>
+tank close to the monastery, and was resting a while under
+the shade of a tree. Gaudama calmly gave the same assurance
+to his trembling disciples. But the moment of a
+terrible punishment was at hand. Dewadat, quitting his
+couch, stood up for a while, to refresh his wearied limbs.
+But he was seen by his astonished and bewildered companions
+gradually sinking into the earth, first up to his
+knees, then to his navel, and finally to his shoulders. At
+that moment he humbled himself, confessed his fault,
+acknowledged and proclaimed the glory of Buddha. He
+then disappeared, wrapt in flame, and fell to the bottom
+of the hell Awidzi. His punishment consists in having
+his feet sunk ankle-deep in a burning ground; his head is
+covered with a red-hot pan, that caps his head down to
+the lobe of the ears; two huge red-hot iron bars transfixt
+him horizontally from right to left, two from back to front,
+and one impales him from top to bottom. He shall have
+to suffer in that frightful position during a revolution of
+nature. But, for his tardy and sincere repentance, he shall
+be delivered, and, by his exertions in practising virtue, he
+shall become a Pitzegabuddha, under the name of Atisara.</p>
+
+
+<p>Adzatathat ruled over the two countries of Enga and
+Magatha. His mother was Waydahi, the sister of King
+Pathenadi, who ruled over the two countries of Kaci and
+Kosala. Adzatathat, who was of a bellicose temper,
+quarrelled with his uncle on account of some districts in
+Kaci, which he seized by force of arms. Unable to resist
+the army of his nephew, Pathenadi offered to the invader
+the hand of his daughter Watzera-komma. The offer was
+accepted, and a reconciliation followed. Three years afterwards,
+Pathenadi lost his throne, which was seized by
+Meittadoubba, a son he had had by a concubine. Pathenadi
+went to Radzagio to ask assistance against the usurper
+from his son-in-law. But he died on his way to that place.</p>
+
+<p>It was under the rule of Meittadoubba, in the forty-fourth
+season, that occurred the total destruction of the
+<span class='pagenum'><a name="Page_267" id="Page_267">[Pg 267]</a></span>
+Thagiwi princes of Kosala and Kapilawot by the ambitious
+Adzatathat.</p>
+
+<p>Buddha spent the forty-fourth season in the Dzetawon
+monastery. When the season was over, he went to dwell
+in the Weitzagout monastery, near Radzagio. While he
+was in that place, there was spread a rumour that Adzatathat
+entertained hostile feelings towards Wethalie.
+Buddha then foretold that as long as the princes of
+Wethalie would be united and avoid internal strife and
+contention, they would be more than a match for their
+enemy; but should quarrel take place among them, they
+and their country would fall an easy prey to the invader.
+These words, which fell from Buddha's mouth, were not
+forgotten by a pounha who was one of Adzatathat's
+ministers. He planned, with his royal mother's consent
+and secret encouragement, the destruction of the rulers
+of Wethalie, and the conquest of that country, by contriving
+to sow the seed of dissension among the Letziwi
+princes. His plan met with complete success some years
+later, about three years after Gaudama's Neibban, as we
+shall have the opportunity of relating.</p>
+
+<div class="footnotes">
+<h4>FOOTNOTES</h4>
+
+<div class="footnote"><p><a name="Footnote_1_107" id="Footnote_1_107"></a><a href="#FNanchor_1_107"><span class="label">[1]</span></a> This short summary of Buddha's
+life, indicating but little more than
+the names of the places where he had
+spent twenty seasons, and leaving us
+in the dark as to all the particulars
+regarding the twenty-three other seasons,
+is another illustration of the
+assertion, made in some foregoing
+passages, that the present compilation
+is very concise and imperfect,
+supplying us with but an outline of
+Buddha's proceedings during the
+course of his preachings. He reached
+the age of eighty. According to the
+authority of this legend, Buddha
+lived forty-five years after he had
+obtained the Buddhaship. He was
+therefore thirty-five when he began
+his public life and entered the career
+of preaching the law. It is not in
+my power to say anything positive
+respecting the antiquity of this work,
+but the statement of the main facts
+is borne out by the united testimony
+of the Buddhistic works existing in
+various parts and in different languages
+of Eastern Asia. If it be true
+that our Buddha lived so long, we
+must believe that his time during the
+last twenty-five years was employed
+in the same benevolent undertaking,
+viz., to preach the sacred law and
+point out to beings the way that shall
+lead them to the deliverance. Many
+volumes are full of the disputes on
+religious subjects between Buddha
+and the heretics, that is to say, his
+opponents. We may conclude that
+those controversies took place during
+the latter part of Buddha's life, as it
+cannot be doubted that they increased
+in proportion to the progress the new
+doctrines made among the people.
+If, however, we are in great part
+kept in the dark respecting the doings
+of the great reformer during a long
+period of his public life, we are amply
+compensated by the account of many
+interesting circumstances that occurred
+chiefly during the last year of
+his earthly career.</p></div>
+
+<div class="footnote"><p><a name="Footnote_2_108" id="Footnote_2_108"></a><a href="#FNanchor_2_108"><span class="label">[2]</span></a> Dewadat, in insisting upon the
+adoption of regulations of a more
+rigid character, intended to imitate,
+to a certain extent, the conduct of
+the mendicants of the opposite party.
+He aimed at rivalling them in the
+practice of austere observances. It
+does not appear that he innovated in
+the dogmas that he had learned at
+the school of his great teacher. As
+his royal pupil, Adzatathat, had
+hitherto supported the party of the
+pounhas, it is not improbable that
+Dewadat wished to lessen the differences
+between the practices and observances
+of the two parties, to render
+them less perceptible, and by
+doing so, to prepare the way, by gradual
+approximation, for a complete
+fusion. He exhibited himself in the
+character of a rigid reformer, who
+was displeased with the too lenient
+tenor of the disciplinary regulations
+instituted by Buddha. Be that as it
+may, it is certain that jealousy in the
+beginning inspired him with the idea
+of separating from the assembly.
+This first step led him farther than
+he at first contemplated. He wished
+to set up an assembly, or thinga of
+his own, and thereby to place himself
+on a footing of equality and rivalry
+with his cousin. Meeting with greater
+resistance than he expected, and
+being convinced that he could not
+succeed so long as Buddha should be
+alive, he did not shrink from making
+several attempts on his life. It is a
+fact worthy of notice that the disturbances
+which took place subsequently
+in the Buddhist society had their
+origin, in most instances, in points of
+discipline of a trivial importance,
+which were altered or rejected by a
+fraction of the assembly, whilst they
+were upheld with the utmost tenacity
+by the greater portion of the
+Rahans, as having been established by
+Gaudama. This observation will be
+fully corroborated by the particulars
+that we shall relate on the subject of
+the councils or meetings held after
+Gaudama's death.</p></div>
+</div>
+
+
+<h3>END OF VOL. I.</h3>
+
+<h5>Printed by <span class="smcap">Ballantyne, Hanson &amp; Co.</span><br />
+Edinburgh &amp; London</h5>
+
+
+<p><span class='pagenum'><a name="Page_268" id="Page_268">[Pg 268]</a></span></p>
+<hr style="width: 100%;" />
+<p><span class='pagenum'>[1]</span></p>
+
+<h2>Tr&uuml;bner's Oriental Series.</h2>
+
+
+<h4>KEGAN PAUL, TRENCH, TR&Uuml;BNER &amp; CO. L<sup>TD</sup><br />
+DRYDEN HOUSE, GERRARD STREET, LONDON, W.</h4>
+<p><span class='pagenum'>[2]</span></p>
+
+<div class="blockquot"><p>"A knowledge of the commonplace, at least, of Oriental literature,
+philosophy, and religion is as necessary to the general reader of the
+present day as an acquaintance with the Latin and Greek classics was
+a generation or so ago. Immense strides have been made within the
+present century in these branches of learning; Sanskrit has been
+brought within the range of accurate philology, and its invaluable
+ancient literature thoroughly investigated; the language and sacred
+books of the Zoroastrians have been laid bare; Egyptian, Assyrian, and
+other records of the remote past have been deciphered, and a group of
+scholars speak of still more recondite Accadian and Hittite monuments;
+but the results of all the scholarship that has been devoted to these
+subjects have been almost inaccessible to the public because they were
+contained for the most part in learned or expensive works, or scattered
+throughout the numbers of scientific periodicals. Messrs. Tr&uuml;bner &amp;
+Co., in a spirit of enterprise which does them infinite credit, have
+determined to supply the constantly-increasing want, and to give in a
+popular, or, at least, a comprehensive form, all this mass of knowledge
+to the world."&mdash;<i>Times.</i></p></div>
+
+<p>The late Oriental scholar, Mr. Romesh C. Dutt, C.I.E., says:&mdash;</p>
+
+<div class="blockquot"><p>"I wish to say a word about this series, because I am in a special
+degree indebted to it. Professor Max M&uuml;ller, who has, by his lifelong
+labours, done more than any living scholar to elucidate ancient
+Hindu literature and history, has now conceived the noble idea of enabling
+English readers to go to the fountain source, and consult Oriental
+works in a series of faithful translations. More than thirty volumes,
+translated from the Sanscrit, Chinese, Zend, Pahlair, P&agrave;li, Arabic, &amp;c.,
+have already been published, and more volumes are expected. I take
+this opportunity to own my great indebtedness to the volumes of this
+series which relate to Indian History. I have freely quoted from
+them&mdash;allowing myself the liberty of a verbal alteration here and
+there; and I have seldom thought it necessary to consult these
+original Sanscrit works which have been translated in this faithful
+and valuable series."</p></div>
+
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[3]</span></p>
+
+<p class="center">In Two Volumes, post 8vo, cloth, pp. 426 and 460, price 25s. net.<br />
+<br />
+<b>ALB&Ecirc;R&Ucirc;N&Icirc;'S INDIA.</b><br />
+<br />
+<span class="smcap">An Account of the Religion, Philosophy, Literature, Geography, Chronology, Astronomy, Customs,
+Laws, and Astrology of India about a.d. 1030.</span><br />
+An English Edition, with Notes and Indices.<br />
+<br />
+By <span class="smcap">Dr.</span> EDWARD C. SACHAU,<br />
+Professor in the Royal University of Berlin, and Principal of the Seminary for Oriental Languages;
+Member of the Royal Academy of Berlin, and
+Corresponding Member of the Imperial Academy of Vienna
+Honorary Member of the Asiatic Society of Great Britain and Ireland, London,
+and of the American Oriental Society, Cambridge, U.S.A.<br />
+</p>
+
+
+<p class="center">EXTRACT FROM PREFACE.</p>
+
+<p>Alb&ecirc;r&ucirc;n&icirc;, or, as his compatriots called him, Ab&ucirc; Raih&acirc;n, was born
+<span class="smcap">a.d.</span> 973, in the territory of modern Khiva, then called Khw&acirc;rizm, or
+Chorasmia in antiquity. Early distinguishing himself in science and
+literature, he played a political part as councillor of the ruling prince
+of his native country of the Ma'm&ucirc;ni family.</p>
+
+<p>In the opening of his book Alb&ecirc;r&ucirc;n&icirc; gives an account of the circumstances
+which suggested to him the idea of writing the &#906;&#957;&#948;&#953;&#954;&#940;. Once
+the conversation with a friend of his, else unknown, ran on the then
+existing literature on the history of religion and philosophy, its merits
+and demerits. When, in particular, the literature on the belief of the
+Hindus came to be criticised, Alb&ecirc;r&ucirc;n&icirc; maintained that all of it was
+second-hand and thoroughly uncritical. To verify the matter, his
+friend once more examines the books in question, which results in his
+agreeing with our author, and his asking him to fill up this gap in the
+Arabic literature of the time. The book he has produced is not a
+polemical one. He will not convert the Hindus, nor lend a direct help
+to missionary zealots. He will simply describe Hinduism, without
+identifying himself with it. He takes care to inform the reader that
+he is not responsible for whatsoever repugnant detail he has to relate,
+but the Hindus themselves. He gives a repertory of information on
+Indian subjects, destined for the use of those who lived in peaceable
+intercourse with them, and wished to have an insight into their mode
+and world of thought.</p>
+
+<p><span class='pagenum'>[4]</span></p>
+<p>The author has nothing in common with the Muhammadan Gh&acirc;z&icirc;
+who wanted to convert the Hindus or to kill them, and his book
+scarcely reminds the reader of the incessant war between Islam and
+India, during which it had been prepared, and by which the possibility
+of writing such a book had first been given. It is like a magic island
+of quiet, impartial research in the midst of a world of clashing swords,
+burning towns, and plundered temples. The object which the author
+had in view, and never for a moment lost sight of, was to afford the
+necessary information and training to "<i>any one</i> (in Islam) <i>who wants to
+converse with the Hindus, and to discuss with them questions of religion,
+science, or literature, on the very basis of their own civilisation</i>."</p>
+
+<p>In general, it is the method of our author not to speak himself, but
+to let the Hindus speak, giving extensive quotations from their classical
+authors. He presents a picture of Indian civilisation as painted by
+the Hindus themselves. Many chapters, not all, open with a short
+characteristic introduction of a general nature. The body of most
+chapters consists of three parts. The first is a <i>pr&eacute;cis</i> of the question,
+as the author understands it.</p>
+
+<p>The second part brings forward the doctrines of the Hindus, quotations
+from Sanskrit books in the chapters on religion, philosophy,
+astronomy, and astrology, and other kinds of information which had
+been communicated to him by word of mouth, or things which he had
+himself observed in the chapters on literature, historic chronology,
+geography, law, manners, and customs. In the third part he does the
+same as Megasthenes had already done; he tries to bring the sometimes
+very exotic subject nearer to the understanding of his readers
+by comparing it with the theories of ancient Greece, and by other
+comparisons. In the disposition of every single chapter, as well as in
+the sequence of the chapters, a perspicuous, well-considered plan is
+apparent. There is no patchwork nor anything superfluous, and the
+words fit to the subject as close as possible.</p>
+
+<p>He does not blindly accept the traditions of former ages; he wants
+to understand and to criticise them. He wants to sift the wheat from
+the chaff, and he will discard everything that militates against the laws
+of nature and of reason.</p>
+
+<p>He criticises manuscript tradition like a modern philologist. He
+sometimes supposes the text to be corrupt, and inquires into the cause
+of the corruption; he discusses various readings, and proposes emendations.
+He guesses at <i>lacun&aelig;</i>, criticises different translations, and complains
+of the carelessness and ignorance of the copyists.</p>
+
+
+<div class="blockquot"><p>This valuable and interesting work has been out of print for many
+years, and second-hand copies have been very difficult to obtain even
+at a high premium. At the urgent request of many scholars and
+students both in England and India, the publishers have decided to
+issue the present reprint at a cheaper price than the original edition.</p></div>
+
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[5]</span></p>
+<p class="center">Post 8vo, pp. viii. and 270, cloth, price 6s.<br />
+<br />
+<b>INDIAN POETRY:</b><br />
+<span class="smcap">Containing "The Indian Song of Songs."</span><br />
+<br />
+From the Sanskrit of the "Gita Govinda" of Jayadeva; Two Books
+from "The Iliad of India" (Mah&#551;bh&acirc;rata), "Proverbial Wisdom"
+from the Shlokas of the Hitopadesa, and other Oriental Poems.<br />
+<br />
+By <span class="smcap">Sir</span> EDWIN ARNOLD, M.A., K.C.I.E., C.S.I., &amp;c., &amp;c.<br />
+</p>
+
+<p class="center">CONTENTS.</p>
+
+<div class="blockquot"><p>
+The Indian Song of Songs&mdash;<br />
+&nbsp; &nbsp; Introduction.<br />
+&nbsp; &nbsp; Hymn to Vishnu.<br />
+&nbsp; &nbsp; Sarga the First&mdash;The Sports of Krishna.<br />
+&nbsp; &nbsp; Sarga the Second&mdash;The Penitence of Krishna.<br />
+&nbsp; &nbsp; Sarga the Third&mdash;Krishna Troubled.<br />
+&nbsp; &nbsp; Sarga the Fourth&mdash;Krishna Cheered.<br />
+&nbsp; &nbsp; Sarga the Fifth&mdash;The Longings of Krishna.<br />
+&nbsp; &nbsp; Sarga the Sixth&mdash;Krishna made Bolder.<br />
+&nbsp; &nbsp; Sarga the Seventh&mdash;Krishna supposed False.<br />
+&nbsp; &nbsp; Sarga the Eighth&mdash;The Rebuking of Krishna.<br />
+&nbsp; &nbsp; Sarga the Ninth&mdash;The End of Krishna's Trial.<br />
+&nbsp; &nbsp; Sarga the Tenth&mdash;Krishna in Paradise.<br />
+&nbsp; &nbsp; Sarga the Eleventh&mdash;The Union of Radha and Krishna.<br />
+<br />
+Miscellaneous Oriental Poems&mdash;<br />
+&nbsp; &nbsp; The Rajpoot Wife.<br />
+&nbsp; &nbsp; King Saladin.<br />
+&nbsp; &nbsp; The Caliph's Draught.<br />
+&nbsp; &nbsp; Hindoo Funeral Song.<br />
+&nbsp; &nbsp; Song of the Serpent Charmers.<br />
+&nbsp; &nbsp; Song of the Flour-Mill.<br />
+&nbsp; &nbsp; Taza ba Taza.<br />
+&nbsp; &nbsp; The Mussulman Paradise.<br />
+&nbsp; &nbsp; Dedication of a Poem from the Sanskrit.<br />
+&nbsp; &nbsp; The Rajah's Ride.<br />
+<br />
+Two Books from "The Iliad of India."<br />
+&nbsp; &nbsp; The Great Journey.<br />
+&nbsp; &nbsp; The Entry into Heaven.<br />
+<br />
+The Night of Slaughter.<br />
+<br />
+The Morning Prayer.<br />
+<br />
+Proverbial Wisdom from the Shlokas of the Hitopadesa.<br />
+</p></div>
+
+<p class="center">OPINIONS OF THE PRESS.</p>
+
+<div class="blockquot"><p>"In this new volume Sir Edwin Arnold does good service by illustrating,
+through the medium of his musical English melodies, the power of Indian
+poetry to stir European emotions. 'The Indian Song of Songs' is not unknown
+to scholars. Sir Edwin Arnold will have introduced it among popular English
+poems."&mdash;<i>Times.</i></p></div>
+
+<p><span class='pagenum'>[6]</span></p>
+<div class="blockquot"><p>"Complete mastery of the English language, combined with genuine poetic
+fervour, has enabled the translator of 'The Indian Song of Songs' to spread
+before his readers a feast of dulcet sounds and lyrical language. Music seems
+to flow from his pen as naturally as rain from the cloud or song from the throat
+of the thrush."&mdash;<i>Morning Post.</i></p></div>
+
+<div class="blockquot"><p>"The poem abounds with imagery of Eastern luxuriousness and sensuousness;
+the air seems laden with the spicy odours of the tropics, and the verse has a
+richness and a melody sufficient to captivate the senses of the dullest."&mdash;<i>Standard.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p  class="center">Third Edition. Post 8vo, pp. viii.-464, cloth, price 16s.<br />
+<br />
+<b>THE SANKHYA APHORISMS OF KAPILA,</b><br />
+<br />
+With Illustrative Extracts from the Commentaries.<br />
+<br />
+Translated by J. R. BALLANTYNE, LL.D., late Principal of the
+Benares College.<br />
+<br />
+Edited by FITZEDWARD HALL.<br />
+</p>
+
+<div class="blockquot"><p>"The work displays a vast expenditure of labour and scholarship, for which
+students of Hindoo philosophy have every reason to be grateful to Dr. Hall and
+the publishers."&mdash;<i>Calcutta Review.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Fourth Edition. Post 8vo, cloth, pp. xxiv.-310, price 16s.<br />
+<br />
+<b>THE RELIGIONS OF INDIA.</b><br />
+<br />
+<span class="smcap">By</span> A. BARTH,<br />
+Member of the Soci&eacute;t&eacute; Asiatique of Paris.<br />
+<br />
+Authorised translation by Rev. J. Wood, Edin.</p>
+
+<p>India has not only preserved for us in her Vedas the most ancient
+and complete documents for the study of the old religious beliefs
+founded on nature-worship, which, in an extremely remote past, were
+common to all the branches of the Indo-European family; she is also
+the only country where these beliefs, in spite of many changes both
+in form and fortune, continue to subsist up to the present time.
+Whilst everywhere else they have been either as good as extinguished
+by monotheistic religions of foreign origin, in some instances without
+leaving behind them a single direct and authentic trace of their
+presence, or abruptly cut short in their evolution and forced to survive
+within the barriers, henceforth immovable, of a petty Church, as in
+the case of Parseeism,&mdash;in India alone they present up to this time,
+as a rich and varied literature attests, a continuous, self-determined
+development, in the course of which, instead of contracting, they
+have continued to enlarge their borders. It is owing in a great
+measure to this extraordinary longevity that such an interest attaches
+to the separate and independent study of the Hindu religions, irrespective
+altogether of the estimate we may form of their dogmatic or
+practical worth. Nowhere else do we meet with circumstances, on
+the whole, so favourable for the study of the successive transformations
+and destiny, so to speak, of a polytheistic idea of the universe.</p>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[7]</span></p>
+<p class="center">Post 8vo, cloth. pp. cviii.-242 and viii.-370. Two volumes, price 24s.<br />
+<br />
+<b>SI-YU-KI.<br />
+BUDDHIST RECORDS OF THE WESTERN WORLD.</b></p>
+
+<p class="center">Translated from the Chinese of <span class="smcap">Huien Tsiang</span> (<span class="smcap">a.d</span>. 629).<br />
+By SAMUEL BEAL, B.A. (Trin. Col., Camb.), R.N. (Retired Chaplain
+and N.I.), Professor of Chinese, University College, London;
+Rector of Wark, Northumberland, &amp;c.</p>
+
+<p>The progress which has been made in our knowledge of Northern
+Buddhism during the last few years is due very considerably to the
+discovery of the Buddhist literature of China. This literature (now
+well known to us through the catalogues already published) contains,
+amongst other valuable works, the records of the travels of various
+Chinese Buddhist pilgrims who visited India during the early centuries
+of our era. These records embody the testimony of independent eyewitnesses
+as to the facts related in them, and having been faithfully
+preserved and allotted a place in the collection of the sacred book of
+the country, their evidence is entirely trustworthy.</p>
+
+<p>It would be impossible to mention <i>seriatim</i> the various points of
+interest in these works, as they refer to the geography, history,
+manners, and religion of the people of India. The reader who looks
+into the pages of this book will find ample material for study on all
+these questions. But there is one particular that gives a more than
+usual interest to the records under notice, and that is the evident
+sincerity and enthusiasm of the travellers themselves. Never did
+more devoted pilgrims leave their native country to encounter the
+perils of travel in foreign and distant lands; never did disciples more
+ardently desire to gaze on the sacred vestiges of their religion; never
+did men endure greater sufferings by desert, mountain, and sea than
+these simple-minded, earnest Buddhist priests. And that such courage,
+religious devotion, and power of endurance should be exhibited by men
+so sluggish, as we think, in their very nature as the Chinese, this is
+very surprising, and may perhaps arouse some consideration.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">In Two Volumes, post 8vo, pp. xii.-336 and x.-352, cloth, price 21s.<br />
+<br />
+<b>MEDI&AElig;VAL RESEARCHES FROM EASTERN ASIATIC SOURCES.</b><br />
+<span class="smcap">Fragments Towards the Knowledge of the Geography and
+History of Central and Western Asia from the
+Thirteenth to the Seventeenth Century.</span><br />
+<br />
+<span class="smcap">By</span> E. BRETSCHNEIDER, M.D.,<br />
+Formerly Physician of the Russian Legation at Pekin.</p>
+
+
+<p class="center">EXTRACT FROM PREFACE</p>
+
+<p>The subjects dealt with in the two volumes form a carefully revised
+and improved edition of three essays gathered into one collection, viz.:&mdash;<br />
+&nbsp;&nbsp;1. Notes on Chinese Medi&aelig;val Travellers to the West, 1875.<br />
+&nbsp;&nbsp;2. Notices of the Medi&aelig;val Geography and History of Central
+and Western Asia, 1876.<br />
+&nbsp;&nbsp;3. Chinese Intercourse with the Countries of Central and Western
+Asia during the Fifteenth Century, 1877.<br />
+</p>
+
+<p><span class='pagenum'>[8]</span></p>
+<p>Since the first publication of these papers, large additions have been
+made to the stock of our knowledge regarding the regions of Central
+Asia which, previously to the Russian occupation of these tracts, had
+been inaccessible to scientific exploration. Thus new light has been
+thrown upon many interesting geographical questions suggested by
+the narratives of medi&aelig;val travellers, or hitherto based only upon
+more modern but vague and dubious Chinese accounts.</p>
+
+<p>To bring the new edition of those former researches up to the
+present advanced state of knowledge on the subject, I had to study
+a vast amount of literature, written for the greater part in Russian,
+which has come to light, on Central Asia, and was obliged to read
+through a great number of works and papers, some of them published
+in Russian Turkestan, and, therefore, difficult to obtain. In general,
+all reading accessible to me bearing on the subject has been made use
+of for the elucidation of medi&aelig;val geographical questions arising out
+of my researches.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. xii.-164, cloth, price 10s. 6d.<br />
+<br />
+<b>THE HISTORY OF ESARHADDON<br />
+(Son of Sennacherib),</b><br />
+<br />
+KING OF ASSYRIA, <span class="smcap">B.C.</span> 681-668.<br />
+</p>
+
+<div class="blockquot"><p>Translated from the Cuneiform Inscriptions upon Cylinders and Tablets
+in the British Museum Collection; together with a Grammatical
+Analysis of each Word, Explanations of the Ideographs by Extracts
+from the Bi-Lingual Syllabaries, and List of Eponyms, &amp;c.</p></div>
+
+<p class="center"><span class="smcap">By</span> E. A. WALLIS BUDGE, M.A., Litt.D., D.Lit.,<br />
+Keeper of the Egyptian and Assyrian Antiquities in the British Museum.</p>
+
+<div class="blockquot"><p>"Students of scriptural arch&aelig;ology will also appreciate the 'History of Esarhaddon.'"&mdash;<i>Times.</i></p>
+
+<p>"There is much to attract the scholar in this volume. It does not pretend to
+popularise studies which are yet in their infancy. Its primary object is to
+translate, but it does not assume to be more than tentative, and it offers both
+to the professed Assyriologist and to the ordinary non-Assyriological Semitic
+scholar the means of controlling its results."&mdash;<i>Academy.</i></p>
+
+<p>"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and
+students. They are not, it is to be feared, a very numerous class. But the more
+thanks are due to him on that account for the way in which he has acquitted
+himself in his laborious task."&mdash;<i>Tablet.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. xlviii.-398, cloth, price 12s.<br />
+<br />
+<b>THE ORDINANCES OF MANU.</b><br />
+<br />
+Translated from the Sanskrit, with an Introduction.<br />
+By the late A. C. BURNELL, Ph.D., C.I.E.<br />
+<br />
+Completed and Edited by E. W. HOPKINS, Ph.D.,
+of Columbia College, N.Y.<br />
+</p>
+
+<div class="blockquot"><p>"This work is full of interest; while for the student of sociology and the science
+of religion it is full of importance. It is a great boon to get so notable a work in
+so accessible a form, admirably edited, and completely translated."&mdash;<i>Scotsman.</i></p>
+
+<p>"Few men were more competent than Burnell to give us a really good
+translation of this well-known law book, first rendered into English by Sir
+William Jones. Burnell was not only an independent Sanskrit scholar, but an
+experienced lawyer, and he joined to these two important qualifications the
+rare faculty of being able to express his thoughts in clear and trenchant
+English.... We ought to feel very grateful to Dr. Hopkins for having given
+us all that could be published of the translation left by Burnell."&mdash;<span class="smcap">F. Max
+M&uuml;ller</span> in the <i>Academy</i>.</p></div>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[9]</span></p>
+<p class="center">Third Edition. Post 8vo, cloth, pp. vi.-216, price 6s.<br />
+<br />
+<b>THE BHAGAVAD GITA; or, THE SACRED LAY.</b><br />
+A SANSKRIT PHILOSOPHICAL POEM.<br />
+<br />
+Translated, with Notes,<br />
+<span class="smcap">By</span> JOHN DAVIES, M.A. (Cantab.)<br />
+Member of the Royal Asiatic Society, of the Cambridge Philological<br />
+Society, &amp;c., and (sometime) Rector of Walsoken, Norfolk.<br />
+</p>
+
+<p>
+I. Introduction.<br />
+II. Translation.<br />
+III. Appendix.<br />
+&nbsp; &nbsp; (i) On the date at which the Bhagavad G&#299;t&#257;
+was probably written, and on the theory that it was
+written under an influence derived from a knowledge of
+Christian doctrines.<br />
+&nbsp; &nbsp; (ii) The traditional line of descent of the Lunar Dynasty.<br />
+&nbsp; &nbsp; (iii) Collation of two MSS. with the Bonn edition of
+the Bhagavad G&#299;t&#257;, and the readings of other editions and MSS.<br />
+</p>
+
+<p>In preparing this translation of the Bhagavad G&#299;t&#257;, the author had
+before him the Greek translation of Galanos, and the Italian version
+of Stanislao Gatti, both supplied by Dr. Reinhold Rost. The author
+also consulted the French version of Burnouf, the Latin version of
+Lassen, and the English versions of Mr. Thomson and K. T. Telang.
+The notes of Lassen have given valuable aid, as well as a paper on the
+Bhagavad G&#299;t&#257;, read before the "Akademie der Weissenschaften" of
+Berlin in 1826 by W. van Humboldt, which contained a scholarly
+review of the doctrines contained in the poem. The author has also
+consulted a MS. copy of the Commentary on the Bhagavad G&#299;t&#257;,
+written by &#346;r&#299;dhara, and, by the kindness of Dr. Rost, another commentary,
+attributed to &#346;ankara, but written by &#346;ankara Ananda
+Saraswati (quot. at Ananda), and called T&#257;tparya Bodhin&#299;.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Second Edition. Post 8vo, cloth, pp. viii.-152, price 6s.<br />
+<br />
+<b>HINDU PHILOSOPHY.</b><br />
+<span class="smcap">The</span> S&#256;NKHYA K&#256;RIK&#256; <small>OF</small> &#298;&#346;WARA KRISHNA.<br />
+<br />
+An Exposition of the System of Kapila, with an Appendix on the Ny&#257;ya and Vai&#347;eshika Systems.<br />
+<br />
+<span class="smcap">By</span> JOHN DAVIES, M.A. (Cantab.)<br />
+Member of the Royal Asiatic Society, of the Cambridge Philological<br />
+Society, &amp;c., and (sometime) Rector of Walsoken, Norfolk.</p>
+
+<p><span class='pagenum'>[10]</span></p>
+<p class="center">EXTRACT FROM PREFACE.</p>
+
+<p>I wish to present to my readers the philosophy of Kapila as it has
+been set forth by his Indian exponent, &#298;&#347;wara Krishna. The system
+of Kapila, called the S&#257;nkhya or Rationalistic, in its original form,
+and in its theistic development by Patarijali, contains nearly all that
+India has produced in the department of pure philosophy. Other
+systems, though classed as philosophic, are mainly devoted to logic
+and physical science, or to an exposition of the Vedas.</p>
+
+<p>The system of Kapila may be said to have only an historical value,
+but on this account alone it is interesting as a chapter in the history
+of the human mind. It is the earliest attempt on record to give an
+answer, from reason alone, to the mysterious questions which arise
+in every thoughtful mind about the origin of the world, the nature
+and relations of man, and his future destiny. It is interesting also
+and instructive to note how often the human mind moves in a circle.
+The latest German philosophy, the system of Schopenhauer and Von
+Hartmann, is mainly a reproduction of the philosophic system of Kapila
+in its materialistic part, presented in a more elaborate form, but on
+the same fundamental lines. In this respect the human intellect has
+gone over the same ground that it occupied more than two thousand
+years ago, but on a more important question it has taken a step in
+retreat. Kapila recognised fully the existence of a soul in man,
+forming indeed his proper nature&mdash;the absolute ego of Fichte&mdash;distinct
+from matter and immortal; but our latest philosophy, both here
+and in Germany, can see in man only a highly developed physical
+organisation. "All external things," says Kapila, "were formed that
+the soul might know itself and be free." "The study of psychology
+is vain," says Schopenhauer, "for there is no Psyche."</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. 432, cloth, price 16s.<br />
+<br />
+<b>A CLASSICAL DICTIONARY OF HINDU
+MYTHOLOGY AND RELIGION, GEOGRAPHY,
+HISTORY, AND LITERATURE.</b><br />
+<br />
+<span class="smcap">By</span> JOHN DOWSON, M.R.A.S., Late Professor of Hindustani, Staff College.<br />
+</p>
+
+<div class="blockquot"><p>"This not only forms an indispensable book of reference to students of Indian
+literature, but is also of great general interest, as it gives in a concise and easily
+accessible form all that need be known about the personages of Hindu mythology
+whose names are so familiar, but of whom so little is known outside the limited
+circle of <i>savants</i>."&mdash;<i>Times.</i></p>
+
+<p>"It is no slight gain when such subjects are treated fairly and fully in a
+moderate space; and we need only add that the few wants which we may hope
+to see supplied in new editions detract but little from the general excellence
+of Mr. Dowson's work."&mdash;<i>Saturday Review.</i></p></div>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[11]</span></p>
+<p class="center">Revised Edition in Two Volumes, post 8vo, pp. xxx.-390;
+xiv.-364, cloth, price 21s.<br />
+<br />
+<b>A HISTORY OF CIVILISATION IN ANCIENT INDIA.</b><br />
+<span class="smcap">Based on Sanskrit Literature</span>,<br />
+<br />
+<span class="smcap">By</span> ROMESH CHUNDER DUTT, C.I.E.<br />
+Of the Indian Civil Service, and of the Middle Temple, Barrister-at-Law,
+Member of the Royal Asiatic Society of Great Britain and Ireland,
+and of the Asiatic Society of Bengal.<br />
+<br />
+VOL. I.&mdash;B.C. 2000 TO 320; VOL. II.&mdash;B.C. 320&mdash;A.D. 1000.<br />
+</p>
+
+<p class="center">EXTRACT FROM PREFACE.</p>
+
+<p>The method on which this work has been written is very simple.
+My principal object has been to furnish the general reader with a
+practical and handy work on the Ancient History of India&mdash;not to
+compose an elaborate work of discussions on Indian Antiquities. To
+study clearness and conciseness on a subject like this was not, however,
+an easy task. Every chapter in the present work deals with
+matters about which long researches have been made, and various
+opinions have been recorded. It would have afforded some satisfaction
+to me to have given the reader the history of every controversy, the
+account of every antiquarian discovery, and the pros and cons of every
+opinion advanced. But I could not yield to this temptation without
+increasing the work to three or four times its present humble size,
+and thus sacrificing the very object with which it is written. To
+carry out my primary object I have avoided every needless discussion,
+and I have tried to explain as clearly, concisely, and distinctly as I
+was able each succeeding phase of Hindu civilisation and Hindu life
+in ancient times.</p>
+
+<p>But, while conciseness has been the main object of the present
+work, I have also endeavoured to tell my story so that it may leave
+some distinct memories on my readers after they have closed the
+work. For this reason, I have avoided details as far as possible, and
+tried to develop, fully and clearly, the leading facts and features of
+each succeeding age. Repetition has not been avoided where such
+repetition seemed necessary to impress on my readers the cardinal
+facts&mdash;the salient features of the story of Hindu civilisation.</p>
+
+<div class="blockquot"><p>"Mr. Dutt has attempted to popularise learned researches, and has undertaken
+a patriotic work, and in many respects none could he better prepared for
+the task than he.... As far as possible he allows the original texts to speak
+for themselves; his book is thus filled with extracts selected and translated
+with care; and the extracts are connected together by analyses and r&eacute;sum&eacute;s in
+which we always find what is necessary, and seldom what is superfluous. He
+has written with enthusiasm, in a language clear and correct, and without that
+needless display of erudition which tires more than it instructs. On the whole
+I know of no work which enables one better to enter into the spirit of ancient
+Indian thought, or which is more fascinating reading."&mdash;<span class="smcap">M. Barth</span>, <i>in Revue
+Critique, Paris</i>. (Translated.)</p></div>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[12]</span></p>
+<p class="center">In One Volume, post 8vo, cloth, pp. xvi.-224, price 7s. 6d.<br />
+<br />
+<b>LAYS OF ANCIENT INDIA.</b><br />
+Selections from Indian Poetry rendered into English Verse.<br />
+<br />
+<span class="smcap">By</span> ROMESH CHUNDER DUTT, C.I.E.<br />
+Barrister-at-Law, and of the Indian Civil Service; Member of the Royal
+Asiatic Society, and of the Asiatic Society of Bengal.<br />
+Author of "A History of Civilisation in Ancient India," &amp;c.<br />
+</p>
+
+<p class="center">EXTRACT FROM PREFACE.</p>
+
+<p>The time has come for placing before English readers a carefully
+prepared book of selections from the entire range of Ancient Indian
+Poetry. Such a book of selections should convey something not only
+of the beauty of Indian poetry in general, but also of the distinctive
+features of the poetry of each special period&mdash;something of the freshness
+and simplicity of the Vedic Hymns, the sublime and lofty thought
+of the Upanishads, the unsurpassed beauty of Buddhist precepts, and
+the incomparable richness and imagery of the later or classical Sanscrit
+poetry. And it seems to me that such a book, comprising specimens
+from the literature of successive periods, is likely to give the English
+reader a general bird's-eye view of Indian poetry, Indian thought, and
+Indian religion.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Revised Edition. Post 8vo, pp. 276, cloth, price 7s. 6d.<br />
+<br />
+<b>RELIGION IN CHINA.</b><br />
+<span class="smcap">By</span> JOSEPH EDKINS, D.D., <span class="smcap">Peking</span>.<br />
+</p>
+
+<p class="center">Containing a Brief Account of the Three Religions of the Chinese,
+with Observations on the Prospects of Christian Conversion
+amongst that People.</p>
+
+<div class="blockquot"><p>"Dr. Edkins has been most careful in noting the varied and often complex
+phases of opinion, so as to give an account of considerable value of the subject."&mdash;<i>Scotsman.</i></p>
+
+<p>"As a missionary, it has been part of Dr. Edkins' duty to study the existing
+religions in China, and his long residence in the country has enabled him to
+acquire an intimate knowledge of them as they at present exist."&mdash;<i>Saturday
+Review.</i></p>
+
+<p>"Dr. Edkins' valuable work, of which this is a second and revised edition,
+has, from the time that it was published, been the standard authority upon the
+subject of which it treats."&mdash;<i>Nonconformist.</i></p>
+
+<p>"Dr. Edkins ... may now be fairly regarded as among the first authorities
+on Chinese religion and language."&mdash;<i>British Quarterly Review.</i></p></div>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[13]</span></p>
+<p class="center">New and Revised Edition. Post 8vo, pp. xxiv.-420, cloth, price 18s.<br />
+<br />
+<b>CHINESE BUDDHISM.</b><br />
+A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.<br />
+<br />
+<span class="smcap">By</span> J. EDKINS, D.D.<br />
+Author of "China's Place in Philology," "Religion in China," &amp;c., &amp;c.<br />
+</p>
+
+<div class="blockquot"><p>"It contains a vast deal of important information on the subject, such as is
+only to be gained by long-continued study on the spot."&mdash;<i>Athen&aelig;um.</i></p>
+
+<p>"Upon the whole, we know of no work comparable to it for the extent of its
+original research, and the simplicity with which this complicated system of
+philosophy, religion, literature, and ritual is set forth."&mdash;<i>British Quarterly Review.</i></p>
+
+<p>"The whole volume is replete with learning.... It deserves most careful
+study from all interested in the history of the religions of the world, and expressly
+of those who are concerned in the propagation of Christianity. Dr.
+Edkins notices in terms of just condemnation the exaggerated praise bestowed
+upon Buddhism by recent English writers."&mdash;<i>Record.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Third Edition. Post 8vo, cloth, pp. xxiv.-268, price 9s.<br />
+<br />
+<b>THE PHILOSOPHY OF THE UPANISHADS AND
+ANCIENT INDIAN METAPHYSICS.</b><br />
+As exhibited in a series of Articles contributed to the <i>Calcutta Review</i>.<br />
+<br />
+<span class="smcap">By</span> ARCHIBALD EDWARD GOUGH, M.A., Lincoln College,
+Oxford; Principal of the Calcutta Madrasa.<br />
+</p>
+
+<p class="center">EXTRACT FROM PREFACE.</p>
+
+<p>Those interested in the general history of philosophy will find in it an
+account of a very early attempt, on the part of thinkers of a rude age
+and race, to form a cosmological theory. The real movement of philosophic
+thought begins, it is true, not in India, but in Ionia; but some
+degree of interest may still be expected to attach to the procedure of the
+ancient Indian cosmologists. The Upanishads are so many 'songs
+before sunrise'&mdash;spontaneous effusions of awakening reflection, half
+poetical, half metaphysical&mdash;that precede the conscious and methodical
+labour of the long succession of thinkers to construct a thoroughly
+intelligible conception of the sum of things. For the general reader,
+then, these pages may supply in detail, and in the terms of the Sanskrit
+texts themselves, a treatment of the topics slightly sketched in the
+third chapter of Archer Butler's first series of 'Lectures on the History
+of Ancient Philosophy.' The Upanishads exhibit the prehistoric view
+of things in a na&#299;vely poetical expression, and, at the same time, in its
+coarsest form. Any translations will be found to include the whole of
+the Mu&#7751;&#7693;aka, Ka&#7789;ha, &#346;vet&#257;&#347;vatara, and M&#257;&#7751;&#7693;&#363;kya Upanishads, the
+greater part of the Taittir&#299;ya and B&#7771;ihad&#257;ro&#7751;yaka, and portions of
+the Chh&#257;ndogya and Kena, together with extracts from the works of
+the Indian schoolmen.</p>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[14]</span></p>
+<p class="center">Third Edition. Post 8vo, cloth, pp. xvi.-428, price 16s.<br />
+<br />
+<b>ESSAYS ON THE SACRED LANGUAGE, WRITINGS,
+AND RELIGION OF THE PARSIS.</b><br />
+<br />
+<span class="smcap">By MARTIN HAUG, Ph.D.</span>,<br />
+Late of the Universities of T&uuml;bingen, G&ouml;ttingen, and Bonn; Superintendent
+of Sanskrit Studies, and Professor of Sanskrit in the Poona College.<br />
+<br />
+<span class="smcap">Edited and Enlarged by Dr. E. W. WEST.</span><br />
+<br />
+To which is added a Biographical Memoir of the late Dr. <span class="smcap">Haug</span><br />
+by Prof. <span class="smcap">E. P. Evans</span>.<br />
+</p>
+
+<p>
+I. History of the Researches into the Sacred Writings and Religion
+of the Parsis, from the Earliest Times down to the Present.<br />
+II. Languages of the Parsi Scriptures.<br />
+III. The Zend-Avesta, or the Scripture of the Parsis.<br />
+IV. The Zoroastrian Religion, as to its Origin and Development.<br />
+</p>
+
+<div class="blockquot"><p>"'Essays on the Sacred Language, Writings, and Religion of the Parsis,' by
+the late Dr. Martin Haug, edited by Dr. E. W. West. The author intended, on
+his return from India, to expand the materials contained in this work into a comprehensive
+account of the Zoroastrian religion, but the design was frustrated by
+his untimely death. We have, however, in a concise and readable form, a history
+of the researches into the sacred writings and religion of the Parsis from the
+earliest times down to the present&mdash;a dissertation on the languages of the Parsi
+Scriptures, a translation of the Zend-Avesta, or the Scripture of the Parsis, and
+a dissertation on the Zoroastrian religion, with especial reference to its origin
+and development."&mdash;<i>Times.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. viii. and 346, cloth, price 10s. 6d.<br />
+<br />
+<b>MANAVA-DHARMA-CASTRA:<br />
+THE CODE OF MANU.</b><br />
+<span class="smcap">Original Sanskrit Text, with Critical Notes</span>.<br />
+<br />
+<span class="smcap">By J. JOLLY, Ph.D.</span>,<br />
+Professor of Sanskrit in the University of Wurzburg; late Tagore Professor
+of Law in the University of Calcutta.<br />
+</p>
+
+<p>The date assigned by Sir William Jones to this Code&mdash;the well-known
+Great Law Book of the Hindus&mdash;is 1250-500 <span class="smcap">B.C.</span>, although the rules
+and precepts contained in it had probably existed as tradition for
+countless ages before. There has been no reliable edition of the Text
+for Students for many years past, and it is believed, therefore, that
+Prof. Jolly's work will supply a want long felt.</p>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[15]</span></p>
+<p class="center">Second Edition. Post 8vo, pp. xii.-512, cloth, price 16s.<br />
+<br />
+<b>FOLK-TALES OF KASHMIR.</b><br />
+<br />
+<span class="smcap">By the Rev. J. HINTON KNOWLES, F.R.G.S., M.R.A.S.</span>, &amp;c.
+(C.M.S.) Missionary to the Kashmirs.<br />
+</p>
+
+<p class="center">EXTRACT FROM PREFACE.</p>
+
+<p>Kashmir as a field of folk-lore literature is, perhaps, not surpassed
+in fertility by any other country in the world; and yet, while every
+year witnesses the publication of books on the subject from Bengal,
+Bombay, Madras, Porj&aacute;b, and other parts, this field, ripe for the harvest,
+has remained almost ungleaned. No doubt its isolated position
+and the difficulty of its language have had something to do with this
+apparent neglect.</p>
+
+<p>No apology will be needed for the presentation of this book to the
+public. The great interest and importance attaching to the folk-tales
+of any people is manifest from the great attention devoted to them by
+many learned writers and others. Concerning the style and manner of
+the book, however, I would ask my readers to be lenient with me. I
+have sought not so much to present these tales in a purely literary form
+as to give them in a fair translation, and most of the work was done by
+lamp-light after an ordinary amount of missionary work during the
+day. However, such as it is, I sincerely hope it will prove a real
+contribution towards that increasing stock of folk-lore which is doing
+so much to clear away the clouds that envelop much of the practices,
+ideas, and beliefs which make up the daily life of the natives of our
+great dependencies, control their feelings, and underlie many of their
+actions.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. ix.-281, cloth, price 10s. 6d.<br />
+<br />
+<b>THE SARVA-DARSANA-SAMGRAHA;</b><br />
+<span class="smcap">Or</span>, REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY.<br />
+<br />
+<span class="smcap">By</span> MADHAVA ACHARYA.<br />
+<br />
+Translated by <span class="smcap">E. B. Cowell</span>, M.A., Professor of Sanskrit in the
+University of Cambridge, and <span class="smcap">A. E. Gough</span>, M.A., Professor
+of Philosophy in the Presidency College, Calcutta.</p>
+
+<p>This work is an interesting specimen of Hindu critical ability. The
+author successively passes in review the sixteen philosophical systems
+current in the fourteenth century in the South of India; and he gives
+what appears to him to be their most important tenets.</p>
+
+<div class="blockquot"><p>"The translation is trustworthy throughout. A protracted sojourn in India,
+where there is a living tradition, has familiarised the translators with Indian
+thought."&mdash;<i>Athen&aelig;um.</i></p></div>
+
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[16]</span></p>
+
+<p class="center">Five Volumes, post 8vo, cloth, price 21s. each.<br />
+<br />
+<b>ORIGINAL SANSKRIT TEXTS</b><br />
+<i>On the Origin and History of the People of India: Their Religion and
+Institutions.</i><br />
+<br />
+Collected, Translated, and Illustrated.<br />
+<span class="smcap">By J. MUIR, C.I.E., D.C.L., LL.D., Ph.D.</span><br />
+<br />
+Third Edition, Re-written, and greatly Enlarged.<br />
+</p>
+
+<p>
+Vol. I.&mdash;Mythical and Legendary Accounts of the Origin of Caste,
+with an Inquiry into its Existence in the Vedic Age.<br />
+<br />
+Vol. II.&mdash;Inquiry whether the Hindus are of Trans-Himalayan Origin,
+and akin to the Western Branches of the Indo-European Race.<br />
+<br />
+Vol. III.&mdash;The Vedas: Opinions of their Authors and of later Indian
+Writers on their Origin, Inspiration, and Authority. (Out of print.)<br />
+<br />
+Vol. IV.&mdash;Comparison of the Vedic with the later representations of
+the principal Indian Deities.<br />
+<br />
+Vol. V.&mdash;Contributions to a knowledge of the Cosmogony, Mythology,
+Religious Ideas, Life, and Manners of the Indians in the
+Vedic Age.<br />
+</p>
+
+
+
+<hr style='width: 45%;' />
+<p class="center">Post 8vo, pp. xliv.-376, cloth, price 14s.<br />
+<br />
+<b>METRICAL TRANSLATIONS FROM SANSKRIT WRITERS.</b><br />
+<br />
+With an Introduction, many Prose Versions, and Parallel Passages
+from Classical Authors.<br />
+<br />
+<span class="smcap">By J. MUIR, C.I.E., D.C.L., LL.D., Ph.D.</span><br />
+</p>
+
+<div class="blockquot"><p>"... An agreeable introduction to Hindu poetry."&mdash;<i>Times.</i></p>
+
+<p>"... A volume which maybe taken as a fair illustration alike of the religious
+and moral sentiments and of the legendary lore of the best Sanskrit writers."&mdash;<i>Edinburgh
+Daily Review.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. lxv.-368, cloth, price 14s.<br />
+<br />
+<b>TIBETAN TALES DERIVED FROM INDIAN SOURCES.</b><br />
+<br />
+Translated from the Tibetan of the <span class="smcap">Kah-Gyur</span>.<br />
+<span class="smcap">By</span> F. ANTON VON SCHIEFNER.<br />
+<br />
+Done into English from the German, with an Introduction,<br />
+<span class="smcap">By</span> W. R. S. RALSTON, M.A.<br />
+</p>
+
+<p><span class='pagenum'>[17]</span></p>
+
+<div class="blockquot"><p>"Mr. Ralston, whose name is so familiar to all lovers of Russian folk-lore, has
+supplied some interesting Western analogies and parallels, drawn, for the most
+part, from Slavonic sources, to the Eastern folk-tales, culled from the Kahgyur,
+one of the divisions of the Tibetan sacred books."&mdash;<i>Academy.</i></p>
+
+<p>"The translation ... could scarcely have fallen into better hands. An Introduction
+... gives the leading facts in the lives of those scholars who have given
+their attention to gaining a knowledge of the Tibetan literature and language."&mdash;<i>Calcutta
+Review.</i></p>
+
+<p>"Ought to interest all who care for the East, for amusing stories, or for comparative
+folk-lore."&mdash;<i>Pall Mall Gazette.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. xvi.-224, cloth, price 9s.<br />
+<br />
+<b>UD&Acirc;NAVARGA.</b><br />
+<br />
+<span class="smcap">A Collection of Verses from the Buddhist Canon.</span><br />
+<br />
+Compiled by DHARMATR&Acirc;TA.<br />
+<span class="smcap">Being the NORTHERN BUDDHIST VERSION of DHAMMAPADA.</span><br />
+<br />
+Translated from the Tibetan of Bkah-hgyur, with Notes, and Extracts from the Commentary of Pradjnavarman,<br />
+<span class="smcap">By</span> W. WOODVILLE ROCKHILL.<br />
+</p>
+
+<div class="blockquot"><p>"Mr. Rockhill's present work is the first from which assistance will be gained
+for a more accurate understanding of the Pali text; it is, in fact, as yet the only
+term of comparison available to us. The 'Udauavarga,' the Thibetan version,
+was originally discovered by the late M. Schiefner, who published the Tibetan
+text, and had intended adding a translation, an intention frustrated by his
+death, but which has been carried out by Mr. Rockhill.... Mr. Rockhill may
+be congratulated for having well accomplished a difficult task."&mdash;<i>Saturday
+Review.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Fifth Edition. Post 8vo, pp. xv.-250, cloth, price 7s. 6d.<br />
+<br />
+<b>OUTLINES OF THE HISTORY OF RELIGION
+TO THE SPREAD OF THE UNIVERSAL
+RELIGIONS.</b><br />
+<br />
+<span class="smcap">By</span> C. P. TIELE,<br />
+Doctor of Theology, Professor of the History of Religions in the University of Leyden.<br />
+<br />
+Translated from the Dutch by <span class="smcap">J. Estlin Carpenter</span>, M.A.<br />
+</p>
+
+<div class="blockquot"><p>"Few books of its size contain the result of so much wide thinking, able and
+laborious study, or enable the reader to gain a better bird's-eye view of the
+latest results of investigations into the religious history of nations. As Professor
+Tiele modestly says, 'In this little book are outlines&mdash;pencil sketches, I might
+say&mdash;nothing more.' But there are some men whose sketches from a thumb-nail
+are of far more worth than an enormous canvas covered with the crude painting
+of others, and it is easy to see that these pages, full of information, these
+sentences, cut and perhaps also dry, short and clear, condense the fruits of long
+and thorough research."&mdash;<i>Scotsman.</i></p></div>
+
+
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[18]</span></p>
+
+<p class="center">Four Volumes Ready. Volume V. in the Press. Post 8vo, cloth,
+price 10s. 6d. each.<br />
+<br />
+<b>THE SH&Aacute;HN&Aacute;MA OF FIRDAUS&Iacute;.</b><br />
+<br />
+Done into English by<br />
+<span class="smcap">ARTHUR GEORGE WARNER, M.A.,<br />
+and<br />
+EDMOND WARNER, B.A.</span></p>
+
+<p>February 25th of the present year (1910) is the nine hundredth anniversary
+of the completion of the Sh&aacute;hnam&aacute;. Its author, the Persian
+poet Firdaus&iacute;, spent over thirty laborious years in its composition, only
+to experience, when the task had been achieved, a heart-breaking disappointment
+well worthy of inclusion in any record of the calamities
+of authors. His work has survived the test of time, and by general
+consent is accounted to be one of the few great epics of the world.
+Geographically and in some other respects it may be said to stand
+half-way between the Epics of Europe and those of India. In its own
+land it has no peer, while in construction and subject-matter it is
+unique. Other Epics centre round some heroic character or incident
+to which all else is subservient. In the Sh&aacute;hnam&aacute; there is no lack
+either of heroes or of incidents, but its real hero is the ancient Persian
+people, and its theme their whole surviving legendary history from
+the days of the First Man to the death of the last Sh&aacute;h in the middle
+of the seventeenth century of our Era. It is the glory of the Persian
+race that they alone among all nations possess such a record, based
+as it is on their own traditions and set forth in the words of their
+greatest poet. In another sense, too, the Sh&aacute;hnam&aacute; is unique. The
+author of the other great Epics tell us little or nothing of their own
+personalities or of their sources of information. Their works are
+fairy palaces suspended in mid air; we see the result, but know not
+how it was achieved. The author of the Sh&aacute;hnam&aacute; takes us into his
+confidence from the first, so that in reading it we are let into the
+secret of epic-making, and can apply the knowledge thus gained to
+solve the problem of the construction of its great congeners. To the
+student of comparative mythology and folk-lore, to the lover of
+historic romance or romantic history, and to all that are fond of tales
+of high achievements and the gests of heroes, the Sh&aacute;hnam&aacute; is a
+storehouse of rich and abundant material. To set forth a complete
+presentment of it with the needful notes and elucidations is the object
+of the present translation, made from two of the best printed texts
+of the original&mdash;that of Vullers and Landauer, and that of Turner
+Macan.</p>
+
+
+<hr style='width: 45%;' />
+<p class="center">Third Edition. Post 8vo, cloth, pp. xxiv.-360, price 10s. 6d.<br />
+<br />
+<b>THE HISTORY OF INDIAN LITERATURE.</b><br />
+<br />
+<span class="smcap">By</span> ALBRECHT WEBER.<br />
+<br />
+Translated from the Second German Edition by <span class="smcap">John Mann</span>, M.A.,
+and <span class="smcap">Th&eacute;odor Zachariae</span>, Ph.D., with the sanction of the Author.</p>
+
+<p><span class='pagenum'>[19]</span></p>
+<p>Dr. <span class="smcap">Buhler</span>, Inspector of Schools in India, writes:&mdash;"When I was
+Professor of Oriental Languages in Elphinstone College, I frequently
+felt the want of such a work to which I could refer the students."</p>
+
+<p>Professor <span class="smcap">Cowell</span>, of Cambridge, writes:&mdash;"It will be especially
+useful to the students in our Indian colleges and universities. I used
+to long for such a book when I was teaching in Calcutta. Hindu
+students are intensely interested in the history of Sanskrit literature,
+and this volume will supply them with all they want on the subject."</p>
+
+<p>Professor <span class="smcap">Whitney</span>, Yale College, Newhaven, Conn., U.S.A., writes:&mdash;"I
+was one of the class to whom the work was originally given in the
+form of academic lectures. At their first appearance they were by far
+the most learned and able treatment of their subject; and with their
+recent additions they still maintain decidedly the same rank."</p>
+
+<div class="blockquot"><p>"Is perhaps the most comprehensive and lucid survey of Sanskrit literature
+extant. The essays contained in the volume were originally delivered as
+academic lectures, and at the time of their first publication were acknowledged
+to be by far the most learned and able treatment of the subject. They have now
+been brought up to date by the addition of all the most important results of
+recent research."&mdash;<i>Times.</i></p></div>
+
+<hr style='width: 45%;' />
+
+<p class="center">Second Edition. Post 8vo, pp. xxxii. and 330, cloth, price 7s. 6d.<br />
+<br />
+<b>MASNAVI I MA'NAVI:</b><br />
+<br />
+THE SPIRITUAL COUPLETS OF MAUL&Aacute;NA JAL&Aacute;LU-'D-DIN MUHAMMAD I RU'MI.<br />
+<br />
+Translated and Abridged by E. H. WHINFIELD, M.A.,<br />
+Late of H.M. Bengal Civil Service.<br />
+</p>
+
+<p class="center">EXTRACT FROM AUTHOR'S PREFACE.</p>
+
+<p>This is the book of the Masnavi. It contains the roots of the roots
+of the roots of the Faith, and treats of the mysteries of "Union" and
+"Certitude." Thus saith the feeble slave, in need of the mercy of
+God, whose name be praised, Muhammad, son of Muhammad, son of
+Husain, of Balkh, of whom may God accept it,&mdash;"I have exerted
+myself to enlarge this book of poetry in rhymed couplets, which contains
+strange and rare narratives, beautiful sayings and recondite
+indications; a path for the devout, and a garden for the pious; short
+in its expressions, but having numerous applications." The author
+goes on to state that he wrote his book at the instance of Shaikh
+Hasan, son of Muhammad, "a Chief of the Gnostics (<i>'Arif&#299;n</i>) and a
+leader of right direction and of sure knowledge;" and concludes with
+a prayer that it may prove "a blessing to those who are possessed of
+insight, the godly, the spiritual, and the heavenly-minded, the men
+of light who keep silence and observe, who are absent in spirit though
+present in the body, very kings though clothed in rags, true nobles
+among the people, endued with virtues, the lights of guidance."</p>
+
+<hr style='width: 45%;' />
+<p><span class='pagenum'>[20]</span></p>
+
+<p class="center">Post 8vo, cloth, pp. xxxii.-336, price 10s. 6d.<br />
+<br />
+<b>THE QUATRAINS OF OMAR KHAYY&Aacute;M.</b><br />
+<br />
+The Persian Text with an English Verse Translation.<br />
+<br />
+<span class="smcap">By</span> E. H. WHINFIELD, M.A.,<br />
+Late of the Bengal Civil Service.</p>
+
+<p class="center">EXTRACT FROM THE INTRODUCTION.</p>
+
+<p>Ghi&aacute;s uddin Abul Fath Omar bin Ibrahim al Khayy&aacute;m was a native
+of Nishap&uacute;r, one of the principal cities of Khor&aacute;san. According to
+the Preface of the Calcutta MS., he died in 517 <span class="smcap">a.h</span>., during the reign
+of Sultan Sarjar. The date of his birth is nowhere mentioned, but
+he was contemporary with Niz&aacute;m ul Mulk, the celebrated Wazir of
+the Seljuk kings, Alp Arslan and Malik Shah.</p>
+
+<p>This edition contains the Persian test of 500 quatrains based on a
+collation of eight authorities, together with English verse translations.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Second Edition, Revised. Post 8vo, cloth, pp. viii.-124, price 5s.<br />
+<br />
+<b>THE QUATRAINS OF OMAR KHAYY&Aacute;M.</b><br />
+<br />
+Translated into English verse,<br />
+<span class="smcap">By</span> E. H. WHINFIELD, M.A.,<br />
+Late of the Bengal Civil Service.<br />
+</p>
+
+<p>This edition contains 267 of the best quatrains in the larger edition,
+carefully revised.</p>
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. vi.-368, cloth, price 14s.<br />
+<br />
+<b>MODERN INDIA AND THE INDIANS.</b><br />
+<br />
+BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.<br />
+<br />
+<span class="smcap">By Sir</span> MONIER WILLIAMS, D.C.L.,<br />
+Hon. LL.D. of the University of Calcutta, Hon. Member of the Bombay
+Asiatic Society, Boden Professor of Sanskrit in the University
+of Oxford.<br />
+<br />
+Fifth Edition, revised and augmented by considerable Additions,
+with Illustrations and a Map.<br />
+</p>
+
+<div class="blockquot"><p>"In this volume we have the thoughtful impressions of a thoughtful man on
+some of the most important questions connected with our Indian Empire....
+An enlightened observant man, travelling among an enlightened observant
+people, Professor Monier Williams has brought before the public in a pleasant
+form more of the manners and customs of the Queen's Indian subjects than we
+ever remember to have seen in any one work. He not only deserves the thanks
+of every Englishman for this able contribution to the study of Modern India&mdash;a
+subject with which we should be specially familiar&mdash;but he deserves the
+thanks of every Indian, Parsee or Hindu, Buddhist and Moslem, for his clear
+exposition of their manners, their creeds, and their necessities."&mdash;<i>Times.</i></p></div>
+
+
+
+<hr style='width: 45%;' />
+
+<p class="center">Post 8vo, pp. xii.-72, cloth, price 5s.<br />
+<br />
+<b>THE SATAKAS OF BHARTRIHARI.</b><br />
+<br />
+Translated from the Sanskrit<br />
+<span class="smcap">By the Rev.</span> B. HALE WORTHAM, M.R.A.S.,<br />
+Rector of Eggesford, North Devon.</p>
+
+<div class="blockquot"><p>"A very interesting addition to Tr&uuml;bner's Oriental Series."&mdash;<i>Saturday Review.</i></p>
+
+<p>"Many of the Maxims in the book have a Biblical ring and beauty of expression."&mdash;<i>St.
+James' Gazette.</i></p></div>
+
+
+
+<hr style="width: 100%;" />
+
+<div class="bbox">
+<h3>TRANSCRIBER'S NOTES</h3>
+
+<p>1. Footnotes have been moved from the middle of a paragraph to the
+end of the chapter.</p>
+
+<p>2. Obvious punctuation errors have been silently corrected.</p>
+
+<p>3. The following misprints have been corrected:<br />
+&nbsp; &nbsp; &nbsp;    "similiar" corrected to "similar" (page x)<br />
+&nbsp; &nbsp; &nbsp;    "savans" corrected to "savants" (page xiv)<br />
+&nbsp; &nbsp; &nbsp;    "Rasula" corrected to "Raoula" (page xx)<br />
+&nbsp; &nbsp; &nbsp;    "ntellectual" corrected to "intellectual" (Ch. I, ftn. 1)<br />
+&nbsp; &nbsp; &nbsp;    "siting" corrected to "sitting" (page 69)<br />
+&nbsp; &nbsp; &nbsp;    "amuesment" corrected to "amusement" (page 69)<br />
+&nbsp; &nbsp; &nbsp;    "Guadama" corrected to "Gaudama" (page 75)<br />
+&nbsp; &nbsp; &nbsp;    "ocurrence" corrected to "occurrence" (Ch. V, ftn. 1)<br />
+&nbsp; &nbsp; &nbsp;    "substantinl" corrected to "substantial" (page 81)<br />
+&nbsp; &nbsp; &nbsp;    "undescribable" corrected to "indescribable" (page 100)<br />
+&nbsp; &nbsp; &nbsp;    "Pathanadi" corrected to "Pathenadi" (page 107)<br />
+&nbsp; &nbsp; &nbsp;    "Ooodaka" corrected to "Oodaka" (page 113)<br />
+&nbsp; &nbsp; &nbsp;    "Rathans" corrected to "Rahans" (Ch. VI, ftn. 2)<br />
+&nbsp; &nbsp; &nbsp;    "succesively" corrected to "successively" (page 121)<br />
+&nbsp; &nbsp; &nbsp;    "possesssed" corrected to "possessed" (page 132)<br />
+&nbsp; &nbsp; &nbsp;    "drunkennness" corrected to "drunkenness" (page 136)<br />
+&nbsp; &nbsp; &nbsp;    "Tsadoumaritz" corrected to "Tsadoomarit" (page 139)<br />
+&nbsp; &nbsp; &nbsp;    "Rathan" corrected to "Rahan" (page 142)<br />
+&nbsp; &nbsp; &nbsp;    "Adzatatha" corrected to "Adzatathat" (Ch. VI, ftn. 13)<br />
+&nbsp; &nbsp; &nbsp;    "perfect on" corrected to "perfection" (Ch. VII, ftn. 3)<br />
+&nbsp; &nbsp; &nbsp;    "morever" corrected to "moreover" (page 157)<br />
+&nbsp; &nbsp; &nbsp;    "eft" corrected to "left" (page 162)<br />
+&nbsp; &nbsp; &nbsp;    "Buddah" corrected to "Buddha" (Ch. VIII, ftn. 9)<br />
+&nbsp; &nbsp; &nbsp;    "pracittioners" corrected to "practitioners" (Ch. IX, ftn. 1)<br />
+&nbsp; &nbsp; &nbsp;    "stockof" corrected to "stock of" (Ch. IX, ftn. 1)<br />
+&nbsp; &nbsp; &nbsp;    "Patzati" corrected to "Patzapati" (page 208)</p>
+
+<p>4. Other than the corrections listed above, printer's inconsistencies
+in spelling, punctuation, hyphenation, and ligature usage have been
+retained.</p>
+</div>
+
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Life or Legend of Gaudama, by 
+Right Reverend Paul Ambroise Bigandet
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA ***
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+The Project Gutenberg EBook of The Life or Legend of Gaudama, by
+Right Reverend Paul Ambroise Bigandet
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Life or Legend of Gaudama
+       The Buddha of the Burmese (Volume I)
+
+Author: Right Reverend Paul Ambroise Bigandet
+
+Release Date: December 5, 2010 [EBook #34578]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA ***
+
+
+
+
+Produced by Louise Davies, The Universal Digital Library
+(http://www.ulib.org) and the Online Distributed
+Proofreading Team at http://www.pgdp.net
+
+
+
+
+
+
+
+
+
+                               TRUeBNER'S
+                            ORIENTAL SERIES.
+
+
+                           THE LIFE OR LEGEND
+                                   OF
+
+                                 GAUDAMA
+                       _THE BUDDHA OF THE BURMES_
+
+                            With Annotations.
+
+                 THE WAYS TO NEIBBAN, AND NOTICE ON THE
+                       PHONGYIES OR BURMESE MONKS.
+
+
+                                 BY THE
+                       RIGHT REVEREND P. BIGANDET,
+                           BISHOP OF RAMATHA,
+                     VICAR APOSTOLIC OF AVA AND PEGU
+
+
+                            _IN TWO VOLUMES._
+
+
+                                 VOL. I.
+
+                             Fourth Edition.
+
+
+                                 LONDON:
+                KEGAN PAUL, TRENCH, TRUeBNER & CO. LTD.
+                    DRYDEN HOUSE, GERRARD STREET, W.
+                                  1911.
+
+
+
+      _The rights of translation and of reproduction are reserved._
+
+
+                   Printed by BALLANTYNE, HANSON & CO.
+                   At the Ballantyne Press, Edinburgh
+
+
+
+
+ADVERTISEMENT TO THIRD EDITION.
+
+
+The origin of the present work dates back to the years 1852, 1853, 1854,
+and 1855, when portions of it appeared in the "Journal of the Indian
+Archipelago and Eastern Asia," edited by J. R. Logan of Penang (vols.
+vi., vii., viii., and ix.). The first complete edition was printed at
+Rangoon in Burmah in 1858, and a second, much enlarged, at the same
+place in 1866.
+
+Very few copies of either of these editions reached Europe, and both are
+entirely out of print. The present third edition--a faithful reprint of
+the second--issued, with Bishop Bigandet's sanction, for the benefit of
+European and American scholars and readers, will, therefore, it is
+hoped, be gladly received.
+
+Buddhism and Gautama, the faith and its founder, whose followers are
+between four and five hundred millions of the human race, were
+comparatively unknown in Europe but a generation ago, and yet this great
+faith had continued for four and twenty centuries to spread over the
+vast lands of the East, taking deep and enduring root in all, from
+Bhotan, Nepaul, and Ceylon, over Further India to China Proper,
+Mongolia, Mantchooria, Tibet, and Japan.
+
+Buddhism, as it is found in Burmah, has a particular claim to the
+attention of a diligent and attentive observer. We there have that
+religious creed or system as pure from adulteration as it can be after a
+lapse of so many centuries. Philosophy never flourished in Burmah, and,
+therefore, never modified the religious systems of the country. Hinduism
+never exercised any influence on the banks of the Irrawaddy. Chinese and
+Burmese have often met on battlefields, but the influence of the Middle
+Kingdom has never established itself in Burmah. In other words, Chinese
+Buddhism has never been able to penetrate into the customs and manners
+of the people, and has not attempted to communicate its own religion to
+its southern neighbours. It would seem that the true form of Buddhism is
+to be found in Burmah, and that a knowledge of that system can only be
+arrived at by the study of the religious books of Burmah, and by
+attentively observing the religious practices and ceremonies of the
+people. This is what Bishop Bigandet has endeavoured to do throughout
+his work.
+
+Mr. Alabaster, the author of a very popular work on Siamese Buddhism,
+testifies to the great value of the Bishop's work, which, he remarks, is
+in one sense complete, for whereas the Siamese manuscript concludes with
+the attainment of omniscience, the Bishop had materials which enabled
+him to continue the story to the death of Nirwana (Neibban in the
+Burmese Pali form). He might have added that the work modestly entitled
+"Life of Gaudama" is a complete exposition of the great system of
+Eastern Asia. The metaphysical part, which is the very essence of the
+system, has received a due consideration, and the body of religious has
+been fully described. Moreover, the foot-notes help the ordinary reader
+in understanding clearly the text of the Legend.
+
+Professor Albrecht Weber speaks also of the Bishop's work in terms of
+high commendation (see "Literarisches Centralblatt," 1870, No. 29,
+reprinted in "Indische Streifen," vol. iii.), whilst a still further
+testimony is accorded to its importance in the recent appearance of a
+French translation by Lieutenant Victor Gauvain.
+
+  LONDON, _December_ 1879.
+
+
+
+
+PREFACE TO THE FIRST EDITION.
+
+
+Whether Buddhism be viewed in its extent and diffusion, or in the
+complex nature of its doctrines, it claims the serious attention of
+every inquiring mind.
+
+In our own days it is, under different forms, the creed prevailing in
+Nepaul, Thibet, Mongolia, Corea, China, the Japanese Archipelago, Anam,
+Cambodia, Siam, the Shan States, Burmah, Arracan, and Ceylon. Its sway
+extends over nearly one-fourth of the human race.
+
+Though based upon capital and revolting errors, Buddhism teaches a
+surprising number of the finest precepts and purest moral truths. From
+the abyss of its almost unfathomable darkness it sends forth rays of the
+brightest hue.
+
+To the reflecting mind, the study of this religious system becomes the
+study of the history of one of the greatest religious enterprises that
+has ever been undertaken to elevate our nature above its low level, by
+uprooting the passions of the heart and dispelling the errors of the
+mind. A serious observer sees at a glance the dark and humiliating
+picture of the sad and barren results of the greatest and mightiest
+efforts of human wisdom, in its endeavours to find out the real cause of
+all human miseries, and to provide the remedies to cure the moral
+distempers to which our nature is subject. The fact of man's wretched
+and fallen condition was clearly perceived by the Buddhist philosopher,
+but he failed in his attempts to help man out of the difficulties which
+encompass him in all directions, and to bring him back to the path of
+truth and salvation. The efforts begun on the banks of the Ganges at an
+early period, and carried on with the greatest ardour and perseverance,
+have proved as abortive as those made at a later period throughout
+Greece and Italy by the greatest and brightest geniuses of antiquity.
+What a grand and irresistible demonstration both of the absolute
+inability of man to rescue from evil and attain good, and of the
+indispensable necessity of divine interference to help him in
+accomplishing that twofold achievement!
+
+It may be said in favour of Buddhism, that no philosophico-religious
+system has ever upheld, to an equal degree, the notions of a saviour and
+deliverer, and of the necessity of his mission for procuring the
+salvation, in a Buddhist sense, of man. The _role_ of Buddha, from
+beginning to end, is that of a deliverer, who preaches a law designed to
+secure to man deliverance from all the miseries under which he is
+labouring. But by an inexplicable and deplorable eccentricity, the
+pretended saviour, after having taught man the way to deliver himself
+from the tyranny of his passions, only leads him, after all, into the
+bottomless gulf of total annihilation.
+
+Buddhism, such as we find it in Burmah, appears to have retained, to a
+great extent, its original character and primitive genuineness,
+exhibiting, as it does, the most correct forms and features of that
+Protean creed. At the epoch the Burmans left the northern valleys and
+settled in the country they now inhabit, they were a half-civilised
+Mongolian tribe, with no kind of worship, except a sort of geniolatry,
+much similar to what we see now existing among the various tribes
+bordering on Burmah. They were in the same condition when the first
+Buddhist missionaries arrived among them. Deposited in this almost
+virginal soil, the seed of Buddhism grew up freely without encountering
+any obstacle to check its growth.
+
+Philosophy, which, in its too often erratic rambles in search of truth,
+changes, corrects, improves, destroys, and, in numberless ways, modifies
+all that it meets, never flourished in these parts; and, therefore, did
+not work on the religious institutions, which accordingly have remained
+up to this day nearly the same as they were when first imported into
+Burmah. The free discussion of religious and moral subjects, which
+constituted the very life of the Indian schools, and begat so many
+various, incoherent, and contradictory opinions on the most essential
+points of religion and philosophy, is the sign of an advanced state of
+civilisation, such as does not appear to have ever existed on the banks
+of the Irrawaddy.
+
+Owing to its geographical position, and perhaps, also, to political
+causes, Burmah has ever remained out of the reach of Hindu influence,
+which in Nepaul has coloured Buddhism with Hindu myths, and habited it
+in gross forms of idolatry. In China, where there already subsisted at
+the time of the arrival of the preachers of the new doctrine the worship
+of heroes and ancestors, Buddhism, like an immense parasitic plant,
+extended itself all over the institutions which it covered rather than
+destroyed, allowing the ancient forms to subsist under the disguise it
+afforded them. But such was not the state of Burmah when visited by the
+first heralds of Buddhism.
+
+The epoch of the introduction of Buddhism in Burmah has hitherto been a
+matter of conjecture. According to Burmese annals, Boudha-gautha, at the
+end of the fourth century of our era, brought from Ceylon a copy of the
+scriptures, and did for Burmah what Fa-Hian, the Chinese pilgrim,
+accomplished a few years afterwards in India and Ceylon for the benefit
+of his country. But Burmans maintain that they were followers of Buddha
+long before that epoch. If an inference may be drawn from analogy, it
+is probable that they are right in their assertion. China is fully as
+far from the ancient seat of Buddhism as Burmah. Yet it appears from the
+Chinese annals that the doctrines of the Indian philosopher were already
+propagated in some parts of that empire in the middle of the first
+century of our era, and probably at an earlier date. There is no
+improbability in concluding that, at least at the same time, Buddhist
+missionaries had penetrated into this country to propagate their tenets.
+According to Buddhistic annals, it was after the holding of the 3d
+Council, 236 after Gaudama's death, 207 B.C., that two missionaries
+carried religion to Thaton, the ruins of which are still to be seen
+between the mouths of the Tsitang and Salween rivers, and established
+Buddhism in Pegu. Be that as it may, we know, from the magnificent
+Buddhist monuments of Pagan, that that religion had reached, in the
+eleventh and twelfth centuries, a degree of splendour that has never
+since been equalled.
+
+The Buddhist scriptures are divided into three great parts, the Thoots
+or instructions, the Wini or discipline, and the Abidama or metaphysics.
+Agreeably to this division, the matter of the following pages is
+arranged under three heads. The Life of Buddha, with some portions of
+his preaching, will convey notions of his principal teachings and
+doctrines. It is accompanied with copious annotations intended to
+explain the text, and to convey detailed notices of the system of
+Buddhism in general, and particularly as it is found existing in Burmah.
+We have added a few small dzats, or accounts of some of the former
+existences of Gaudama, and the summary of two large ones.
+
+In the Notice on the Phongyies will be found the chief points of
+discipline fully explained and developed. We have endeavoured to render
+as complete as possible the account of the Buddhist Religious, or
+Phongyies. It is an exposition and practical illustration of the
+highest results that can be obtained under the influence of the
+doctrines of the Indian philosopher.
+
+In the Ways to Neibban an attempt has been made to set forth and unfold
+the chief points of metaphysics upon which hinges the whole religious
+system. We confess that the summary of metaphysics is rather concise. We
+were reluctant to proceed too far in this subject, which, to the
+generality of readers, is an uninviting one.
+
+A suggestion from Captain H. Hopkinson, Commissioner of the Martaban and
+Tenasserim Provinces, has induced us to add a few remarks on the names
+and situations of the principal towns and countries mentioned in the
+Legend, with the view of identifying them with modern sites and places.
+
+It is hardly necessary to state here that the writer, when he undertook
+this work, had no other object in view than that of merely expounding
+the religious system of Buddhism as it is, explaining its doctrines and
+practices as correctly as it was in his power to do, regardless of their
+merits and demerits. His information has been derived from the perusal
+of the religious books of the Burmans, and from frequent conversations
+on religion, during several years, with the best informed among the
+laity and the religious whom he has had the chance of meeting.
+
+The surest way perhaps of coming to at least an exact and accurate
+knowledge of the history and doctrines of Buddhism would be to give a
+translation of the Legends of Buddha, such as they are to be met with in
+all countries where Buddhism has established its sway, and to accompany
+these translations with an exposition of the various doctrinal points,
+such as they are held, understood, and believed by these various
+nations. This has already been done by eminent Orientalists, on
+Thibetan, Sanscrit, Cingalese, and Chinese originals. A similar work,
+executed by competent persons among the Shans, Siamese, Cambodians, and
+Cochin Chinese, would considerably help the savants in Europe, who have
+assumed the difficult task of expounding the Buddhist system in its
+complex and multifarious forms, to give a full, general, and
+comprehensive view of that great religious creed with all its
+variations.
+
+The best way to undermine the foundations of a false creed and
+successfully attack it, is to lay it open to the eyes of all and exhibit
+it as it really is. Error never retains its hold over the mind except
+under the mask of truth which it contrives to assume. When deprived of
+the mask that has covered its emptiness and unreality, it vanishes away
+as a phantom and an illusion.
+
+We are happy in having an opportunity of returning publicly our thanks
+to the worthy Commissioner of Pegu, Major A. P. Phayre, for his kind
+exertions in furthering the publication of this work. Not only is he an
+eminent Oriental scholar, and profoundly versed in all that has
+reference to Buddhism, but his great delight is to encourage every
+effort that tends to unfold and explain a creed which, despite all that
+has been written about it in the several countries where it flourishes,
+still contains many mysteries in the parts relating to its history and
+doctrines that require clearing up.
+
+We have, with a deeply-felt distrust of our poor abilities, taken the
+best portion out of our limited stock of information concerning the
+Buddhist system as it exists in these parts, and, with a willing heart,
+presented it to the public. We hope that our example may induce others,
+whose stores of knowledge on this subject are fuller and richer than
+ours, to act in a similar spirit in aid of the prosecution of a great
+object, viz., the acquisition of a correct knowledge of the religion of
+nearly 300,000,000 of our fellow-men.
+
+  RANGOON, _October_ 1858.
+
+
+
+
+PREFACE TO THE SECOND EDITION.
+
+
+The First Edition of the Life of Gaudama being out of print for the last
+five or six years, we have, at the request of several highly esteemed
+persons, come to the determination of publishing a second and
+much-enlarged edition of the same Work. In carrying on the plan of
+improvement which we had in contemplation, we have been favoured by a
+happy circumstance. We have, after much labour, found and procured, in
+the Burmese capital, a very rare palm-leaf manuscript, the contents of
+which have supplied us with copies and interesting details respecting
+the sayings and doings of Gaudama.
+
+The book is known under the Pali name of Tatha-gatha-oudana, the meaning
+of which is Joyful Utterance, or Praises, of the Tatha-gatha. The latter
+expression is one of the many titles given to Gaudama: it means, he who
+has come like all his predecessors. In the opinion of Buddhists, the
+Buddhas who appear throughout the duration of a world, or in the various
+series of succeeding worlds, have all the same mission to accomplish;
+they are gifted with the same perfect science, and are filled with
+similar feelings of compassion for and benevolence towards all beings.
+Hence the denomination which is fitly given to Gaudama, the last of
+them.
+
+In the course of the Work will be found some particulars concerning the
+author of the manuscript referred to, and the place where it was
+composed. We have only to state here that we have gathered therefrom
+much information on the condition of Gaudama, previous to his last
+existence, on the origin of the Kapilawot country, where he was born,
+and on the kings he has descended from. We have also met with many new
+details on the great intellectual working of Gaudama's mind, during the
+forty-nine days he spent in meditation around the Bodi-tree,
+particularly on the important theory of the twelve Nidanas, or causes
+and effects, which, with the four sublime truths, constitutes the very
+essence of the system. We have also found many important particulars
+concerning the whereabouts of Gaudama during the first twenty years of
+his public life, and the conversions he effected whilst engaged in the
+work of an itinerant preacher. Here, too, we have gleaned and selected a
+few of the instructions he delivered to the people that crowded about
+him. The story of Dewadat is narrated at great length. We have carefully
+written down what is said of the three Assemblies, or Councils, held at
+Radzagio, Wethalie, and Pataliputra, and what is mentioned of the kings
+who reigned in Magatha, from Adzatathat to Dammathoka. We have mentioned
+the great fact of the spread of Buddhism beyond the boundaries of
+Magatha after the holding of the third Council, taking care to relate
+what we have found stated concerning its diffusion in Pegu and Burmah.
+
+Numerous notes have been added to those of the First Edition, for the
+purpose of elucidating and explaining, as far as we are able, the
+principles of Buddhism and whatever is connected with that religious
+system.
+
+  RANGOON, _May_ 1866.
+
+
+
+
+CONTENTS.
+
+LEGEND OR LIFE OF THE BURMESE BUDDHA, CALLED GAUDAMA.
+
+
+                                                                    PAGE
+CHAPTER I.
+
+    Invocation of the Burmese translator -- Slow but steady progress
+    of Phralaong towards the Buddhaship -- Promise made to him by
+    the Buddha Deipinkara -- Origin and beginning of the Kapilawot
+    country and of its rulers -- Birth of Thoodaudana -- His
+    marriage with the Princess Maia -- Rumour of the coming birth of
+    a Buddha -- Phralaong in the seats of Nats -- Dream of Maia --
+    Conception of Phralaong -- Wonders attending that event.           1
+
+CHAPTER II.
+
+    Birth of Buddha in a forest -- Rejoicings on that occasion --
+    Kaladewila -- Prediction of the Pounhas -- Vain efforts of
+    Thoodaudana to thwart the effect of the Prediction.               34
+
+CHAPTER III.
+
+    A name is given to the child -- Prediction of the Pounhas
+    respecting the child -- Death of Maia -- Miraculous occurrence
+    at the child's cradle -- Adolescence of the Phralaong -- He sees
+    the four signs -- Return from the garden to the royal city.       45
+
+CHAPTER IV.
+
+    Phralaong leaves his palace, the royal city, and retires into
+    solitude amidst the plaudits of the Nats -- He cuts his fine
+    hair with a stroke of his sword, and puts on the habit of Rahan
+    -- He begs his food at Radzagio -- His interview with the ruler
+    of that place -- His studies under two Rathees -- His fast and
+    penances in the solitude of Oorouwela during six years.           60
+
+CHAPTER V.
+
+    Thoodzata's offering to Phralaong -- His five dreams -- He
+    shapes his course towards the Gniaong tree -- Miraculous
+    appearance of a throne -- Victory of Phralaong over Manh Nat --
+    His meditations during forty-nine days near the Bodi tree -- He
+    at last obtains the perfect science -- He overcomes the
+    temptations directed against him by the daughters of Manh --
+    Buddha preaches the law to a Pounha and to two merchants.         77
+
+CHAPTER VI.
+
+    Buddha hesitates to undertake the task of preaching the law --
+    The great Brahma entreats him to preach the law to all beings --
+    His assent to the entreaties -- Journey towards Migadawon -- He
+    meets Ouppaka -- His first preachings -- Conversion of a young
+    nobleman named Ratha, followed by that of his father and other
+    relatives -- Conversion of several other noblemen --
+    Instructions to the Rahans -- Conversion of the three Kathabas.  111
+
+CHAPTER VII.
+
+    Buddha's sermon on the mountain -- Interview of Buddha and King
+    Pimpathara in the vicinity of the city of Radzagio -- Answer of
+    Kathaba to Buddha's interrogation -- Instructions delivered to
+    the king and his attendants -- Solemn entry of Buddha into
+    Radzagio -- Donation of the Weloowon monastery to Buddha --
+    Conversion of Thariputra and Maukalan -- The Rahans are keenly
+    taunted by the people of Radzagio.                               146
+
+CHAPTER VIII.
+
+    Thoodaudana, desirous to see his son, sends messengers to him --
+    They become converts -- Kaludari, a last messenger, prevails on
+    Buddha to go to Kapilawot -- His reception -- Conversion of the
+    king and of Yathaudara -- Nanda and Raoula put on the religious
+    habit -- Conversion of Ananda and of several of his relatives --
+    Temptation of Ananda -- Conversion of Eggidatta -- Story of
+    Tsampooka.                                                       165
+
+CHAPTER IX.
+
+    A rich man of Thawattie, named Anatapein, becomes a convert --
+    Story of Dzewaka -- He cures Buddha of a painful distemper --
+    The people of Wethalie send a deputation to Buddha -- Digression
+    on the manner Buddha daily spent his time -- Settling of a
+    quarrel between the inhabitants of Kaulia and those of Kapilawot
+    -- New converts are strengthened in their faith -- Thoodaudana's
+    death in the arms of his son -- Queen Patzapati and many noble
+    ladies are elevated to the rank of Rahaness -- Conversion of
+    Kema, the first queen of King Pimpathara -- Heretics near
+    Thawattie are confounded by the display of miraculous powers --
+    Buddha goes to the seat of Tawadeintha, to preach the law to his
+    mother.                                                          194
+
+CHAPTER X.
+
+    Buddha's proceedings in the seat of Tawadeintha -- His
+    triumphant return to the seat of men, in the city of Thin-ka-tha
+    -- He is calumniated by the heretics of Thawattie -- Eighth
+    season spent in the forest of Tesakala -- Subsequent preachings
+    -- He meets with a bad reception in the Kothambi country --
+    Dissension among the disciples -- Reconciliation -- Travels of
+    Buddha -- Preaching to a Pounha who tilled a field.              223
+
+CHAPTER XI.
+
+    Voyage to Tsalia -- Instructions to Meggia -- Raoula is made
+    a professed religious -- Manahan's questions to Buddha --
+    Misbehaviour of Thouppabuda -- Questions proposed by Nats in
+    the Dzetawon monastery -- Conversion of a Biloo -- Episode of
+    Thirima at Radzagio -- Attention paid to a poor pounha and to a
+    weaver's daughter, on account of their faith -- In the twentieth
+    season, appointment of Ananda to the stewardship -- Conversion
+    of a famous robber.                                              241
+
+CHAPTER XII.
+
+    Buddha is slandered in Thawattie -- Questions put to him by
+    a pounha -- Story of Anatapein's daughter -- Conversion of a
+    pounha whose navel emitted rays of light -- Blank in a great
+    part of Buddha's life -- Story of Dewadat -- His jealousy
+    towards Buddha -- His friendship with Prince Adzatathat -- His
+    ambition -- His attempt to kill Buddha -- His miserable end.     256
+
+
+
+
+LEGEND OF THE BURMESE BUDDHA
+
+CALLED
+
+GAUDAMA.
+
+
+
+
+CHAPTER I.
+
+    _Invocation of the Burmese translator -- Slow but steady progress
+    of Phralaong towards the Buddhaship -- Promise made to him by the
+    Buddha Deipinkara -- Origin and beginning of the Kapilawot country
+    and of its Rulers -- Birth of Thoodaudana -- His marriage with the
+    Princess Maia -- Rumour of the coming birth of a Buddha -- Phralaong
+    in the seat of Nats -- Dream of Maia -- Conception of
+    Phralaong -- Wonders attending that event._
+
+
+I adore[1] Buddha who has gloriously emerged from the bottomless
+whirlpool of endless existences, who has extinguished the burning fire
+of anger and other passions, who has opened and illuminated the
+fathomless abyss of dark ignorance, and who is the greatest and most
+excellent of all beings.
+
+I adore the Law which the most excellent Buddha has published, which is
+infinitely high and incomparably profound, exceedingly acceptable, and
+most earnestly wished-for by Nats and men, capable to wipe off the
+stains of concupiscence, and is immutable.
+
+I adore the Assembly of the Perfect, of the pure and illustrious Ariahs
+in their eight sublime states, who have overcome all the passions that
+torment other mortals, by eradicating the very root of concupiscence,
+and who are famous above all other beings.
+
+I undertake to translate from the Pali[2] text the history of our most
+excellent Phra, from the period he left Toocita,[3] the fourth abode of
+Nats, to the time he entered into the state of Neibban.
+
+Previous, however, to commencing the work, I will relate succinctly what
+is found in our books respecting the great Being who, by a slow but sure
+process, was qualifying himself for his great and high destiny. It is
+stated that all the following particulars were narrated by Gaudama
+himself to the great disciple Thariputra.
+
+For seven thingies of worlds, he who was to become a Buddha felt, during
+that immense number of revolutions of nature, a thought for the
+Buddhaship awakening in his soul. This thought was succeeded by a wish,
+a desire, and a longing for that extraordinary calling. He began to
+understand that the practice of the virtues of the highest order was
+requisite to enable him to attain the glorious object of his ardent
+wishes, and no less than 125,000 Buddhas appeared during that space of
+time.
+
+When the above period had at last come to an end, the inward workings of
+his soul prompted him to ask openly for the Buddhaship. The period of
+asking lasted nine thingies of worlds. It was brightened and illustrated
+by the successive manifestation of 987,000 Buddhas. In the beginning of
+this latter period, the future Gaudama was a prince of the name of
+Laukatara, ruler of the Nanda country. At that time there appeared in
+the country of Kapilawot a Buddha called Thakiamuni Paurana Gaudama. As
+he happened to travel through the Nanda country, with the twofold object
+of preaching the law and begging for his food, the ruler Laukatara made
+great offerings to him. Meanwhile, with a marked earnestness, he
+solicited at the feet of Thakiamuni the favour of becoming, at some
+future time, a Buddha like himself. He expressed the wish to be born in
+the same country, from the same father and mother, to have for his wife
+the very same queen, to ride the same horse, to be attended by the same
+companions and the same two great disciples on the right and on the
+left. To this request Thakiamuni replied in the affirmative, but he
+added that an immense length of time had still to elapse ere the objects
+of his petition could be fully granted. A similar application was
+repeatedly made to all the other succeeding Buddhas, and a like promise
+was held out to him.
+
+The third period of four thingies of worlds was remarkable for the
+complete absence of all that could enlighten or illustrate the various
+states of existence. A complete moral and intellectual darkness was
+spread over all beings, and kept them wrapped up in utter darkness. No
+Buddhas, no Pitzekabuddhas appeared to illuminate by their doctrine and
+science the minds of men. No Tsekiawade, or king of the world, made his
+appearance to infuse life and energy in the midst of the universal
+slumbering.
+
+But the hundred thousand revolutions of nature that followed were more
+fortunate. There flourished no less than twenty-seven Buddhas, from
+Tahingara, the first in the series, to Kathaba, the last one immediately
+preceding Gaudama.
+
+During the period when the Buddha named Deipinkara was the teacher of
+all beings, our future Gaudama was born in the country of Amarawatti,
+from illustrious and rich parents belonging to the caste of Pounhas.
+
+While still a youth, he lost both his parents and inherited their
+property.
+
+In the midst of pleasure and plenty he one day made this
+reflection:--The riches that I now possess were my parents' property,
+but they have not been able to save them from the miseries attending
+death. They will not, alas! afford to me a better and more secure fate.
+When I go into the grave, they will not come along with me. This bodily
+frame I am clad in is not worthy to be pitied. Why should I bestow signs
+of compassion upon it? Filled with impurities, burdened by rottenness,
+it has all the elements of destruction in the compounded parts of its
+existence. Towards Neibban I will turn my regards; upon it my eyes shall
+be riveted. There is the tank in which all the impurities of passion may
+be washed away. Now I will forsake everything, and go forthwith in
+search of a teacher that will point out to me the way that leads to the
+state Neibban.
+
+Full of these thoughts, the young man gave away to the needy all that he
+possessed, reserving nothing to himself. Freed from the trammels of
+riches, he withdrew into a lonely place, where the Nats had prepared
+beforehand all that was necessary to minister to his wants. He embraced
+the profession or mode of life of a Rahan, or perfect. Attired in the
+dress of his new profession, he lived for some time on this spot under
+the name of Thoomeda. Displeased, however, with the too easy mode of
+life he was leading, he left that spot, and contented himself with
+dwelling under the shade of trees. He, however, went forth from time to
+time in quest of his food.
+
+A few years previous to the retirement of Thoomeda into solitude, he who
+was to be the Buddha Deipinkara migrated from one of the Nats' seats,
+and was incarnated in the womb of the Princess Thoomeda, wife of
+Thoodewa, king of the Ramawatti country. Subsequently he was married to
+the Princess Padouma, who bore unto him a son, named Oothabakanda. On
+the same year in which the child was born, the king left his palace on
+an elephant's back, withdrew into some lonely place, practised during
+ten months all sorts of self-inflicted penances, and, under the shade of
+the tree Gniaong Kiat, became a Buddha. On that occasion the earth
+quivered with great violence, but the hermit Thoomeda, being in ecstasy
+at that moment, knew nothing of the extraordinary occurrence.
+
+On a certain day, Deipinkara was travelling through the country for the
+twofold purpose of preaching the law and collecting his food. Arrived
+near a place where the road was very bad, he stopped for a while until
+the road should be made passable. The people hastened from all parts to
+come and prepare the road for Deipinkara and his followers. Thoomeda,
+gifted with the privilege of travelling through the air, happened to
+pass over the spot where crowds of people were busily engaged in
+preparing and levelling a road. The hermit alighted on that spot, and
+inquired of the people what was the reason of their busy exertions. They
+told him that the most excellent Deipinkara was expected with a large
+retinue of disciples, and that they strained every nerve to have the
+road ready for them. Thoomeda begged to be permitted to bear a part in
+the good work, and asked that a certain extent of the road be assigned
+to him as his task. His request was granted, and he forthwith set to
+work with the greatest diligence. It was all but finished when Buddha
+Deipinkara, followed by forty thousand disciples, made his appearance.
+Thoomeda, actuated by an ardent desire of testifying his respect to the
+holy personage, without a moment's hesitation flung himself into the
+hollow that was as yet not filled, and lying on his belly, with his back
+upwards, bridged the place, and entreated the Buddha and his followers
+to cross the hollow by trampling over his body. Great and abundant shall
+be the merits that I, said he within himself, shall gain by this good
+work. No doubt I will receive from the mouth of Deipinkara the assurance
+that I shall, hereafter, obtain the Buddhaship. The Buddha, standing
+over him, admired the humble and fervent devotedness of Thoomeda. With
+one glance he perceived all that was going on in the hermit's mind, and
+with a loud voice, that could be heard by all his disciples, he assured
+him that four thingies and one hundred thousand worlds hence he would
+become a Buddha, the fourth that would appear during the world, called
+Badda. He went on to describe minutely the principal events that were to
+illustrate his future career. No sooner was this revelation made to him
+than Thoomeda hastened back to his forest. Sitting at the foot of a
+tree, he encouraged himself by fine comparisons to the practice of
+those virtues that were best suited to weaken in him the influence of
+the passions.
+
+In the different existences that followed, Thoomeda, at all the periods
+of the appearance of some Buddhas, received a confirmation of the
+promise he had had from the lips of Deipinkara.
+
+This present world we live in has been favoured above all others.
+Already three Buddhas have appeared, viz., Kaukkasan, Gaunagong, and
+Kathaba. These all belonged to the caste of Pounhas, and he who was to
+be hereafter our Gaudama, during the many existences he passed through,
+at the time of the manifestations of those three Buddhas, was always
+born of the same caste. Kathaba is said to have lived and preached
+during the ninth andrakap. It was he who, for the last time, assured the
+future Gaudama that he would obtain the Buddhaship during the tenth
+andrakap.
+
+We will only mention his last existence in the seat of man, previous to
+the one in which he was to obtain the great prize he had laboured for
+with so much earnestness during innumerable existences. He became prince
+under the name of Wethandra, and practised to an eminent, nay heroic,
+degree the virtues of liberality and charity. To such an extent did he
+obey the dictates of his liberal heart, that, after having given away
+all the royal treasures, his white elephant, &c., he did not shrink from
+parting with his own wife, the Princess Madi, and his two children,
+Dzali and Gahna. He then died and migrated to the Toocita seat, and
+enjoyed the blissfulness and felicity of Nats, under the name of
+Saytakaytoo, during fifty-seven koudes of years.
+
+The origin and beginning of the Kapilawot country, as well as of its
+rulers, are to be alluded to as briefly as possible. In the country of
+the middle, Mitzimadesa, the kings that ruled from the time of
+Mahathamadat to that of Ookakaritz, king of Benares, were 252,556 in
+number. The last-named monarch was married to five wives, and had
+children by them all. The first queen happening to die, the king became
+passionately enamoured of a young woman, whom he married. She soon
+presented him with a son, whom the king, pressed by his young wife's
+solicitations, declared heir-apparent, to the prejudice of his elder
+sons. As might have been expected, the four elder sons loudly complained
+of the preference given to their younger brother. To put an end to these
+domestic disputes, the king called his four sons and their five sisters,
+gave them a large retinue, and bade them go in a northerly direction, in
+search of a spot favourable for building a new city. They followed their
+father's advice. After long wandering through the forests, they came to
+a place where lived the Rathee Kapila, who, becoming acquainted with the
+object of their errand, desired them to stay with him and found a city.
+He also wished that on the very spot where his hut stood the king's
+palace should be erected. He predicted that this city would become
+great, powerful, and illustrious; that it would be a city of peace,
+since the animals in the forests lived peaceably, without ever
+attempting to inflict harm on each other. The proposal was cheerfully
+accepted. All the people set to work with great earnestness. When the
+work was completed, they offered the new city to Kapila, who was made
+their teacher. Hence the name of Kapilawottoo, or Kapilawot.
+
+The four princes, finding that among their followers there were no
+daughters of the royal race whom they could marry, resolved, in order to
+keep pure the blood-royal, to marry their four youngest sisters. The
+eldest one was raised to the dignity of queen-mother. Ookamukka, the
+eldest of the brothers, was the first king of Kapilawot. Whilst these
+things were taking place, the king of Benares, having been attacked with
+leprosy, had left his throne and retired to a forest north of his
+capital. There he found his cure under the shade of the kalau tree. At
+the same time the eldest sister, named Peya, who had become
+queen-mother, was seized with the same distemper, and went into the
+same forest. She met with the king, whom she knew not. By his advice she
+sat under the kalau tree, and the beneficent smell of the leaves soon
+worked a perfect cure. They were subsequently married, and had a
+numerous progeny. They settled on this spot, and built the city of
+Kaulya. The small river Rohani flowed between Kaulya and Kapilawot.[A]
+
+    [A] When laying before the reader a short and concise account
+    of the being who was to become the Buddha called Gaudama, the
+    writer deems it necessary to make a general observation, which,
+    he hopes, will greatly help the reader to understand correctly
+    several passages of the following pages. Gaudama was a Hindu,
+    brought up by Hindu masters, and initiated in all the knowledge
+    possessed by the society he lived in. He accepted the fabulous
+    genealogies of kings such as they were found in the writings
+    of his days. The same may be said of the erroneous notions
+    respecting our globe, the size and motions of the sun and the
+    moon and other heavenly bodies, the explanations of many natural
+    phenomena, the description of hell, of the seats of reward, &c.
+    Teacher as he was of moral precepts, based upon metaphysical
+    principles, Gaudama concerned himself very little about these
+    things, which, in his eyes, were not worth the consideration
+    of a sage. But he, or more probably his disciples, availed
+    themselves of these notions for resting upon them some portions
+    of their system, and giving them such developments as best
+    suited their views. These notions, though wedded to the
+    religious system originated by Gaudama, do not, strictly
+    speaking, belong to it. They existed before his appearance in
+    the schools of philosophy; they formed a part of the stock of
+    knowledge possessed by the society in which he was reared. To
+    account properly for these particulars and many others belonging
+    to the disciplinary regulations, recourse must be had to the
+    study of the ancient religion of the Hindus, Brahminism.
+
+    In the account of the foundation of the Kapilawot city, we find
+    that the practice of leaving the eldest sister unmarried, and
+    of the princes marrying their own sisters, is up to this day
+    observed by the royal family of Burmah. The eldest daughter of
+    the reigning monarch is to remain unmarried during her parents'
+    life, and the first queen is often, if not always, the sister or
+    half-sister of the king. The same unnatural practice prevailed
+    in the royal family of the ancient Persians.
+
+From Ookamukka, the first king of Kapilawot, to Prince Wethandra, there
+are but seven successive kings. From Dzali, the son of Wethandra, to
+Dzeyathana, the great-grandfather of Gaudama, there were 82,002 kings.
+Let it be borne in mind, that, during that period of time, our
+Phralaong, or future of Gaudama, was in one of the Nats' seats. The
+princes of Kapilawot were wont to go and sport on the water of a lake
+somewhat distant from the city. They at first erected a temporary place
+of residence in the vicinity of that sheet of water, and finally built a
+city which received the name of Dewaha. It had likewise its kings of the
+same Thagiwi race. Dzeyathana, the king of Kapilawot, had a son named
+Thiahanoo, and a daughter named Yathaudara. Aukaka, king of Dewaha, his
+contemporary, had also a son and a daughter, Eetzana and Kitzana.
+Thiahanoo was married to Kitzana, who bore unto him five sons,
+Thoodaudana, Kanwaudana, Thoukkaudana, Thekkaudana, and Amittaudana; and
+two daughters, Amita and Pilita. Eetzana, the son of the king of Dewa,
+married Yathaudara, daughter of Dzeyathana, king of Kapilawot. From this
+marriage were born two sons, Thoopabuddha and Dantapani, and two
+daughters, Maia and Patzapati.
+
+When Eetzana became king of Dewaha, a considerable error had crept into
+the calendar. A correction was deemed necessary. There lived a
+celebrated hermit, or Rathee, named Deweela, well versed in the science
+of calculation. After several consultations held on this important
+subject in the presence of the king, it was agreed that the Kaudza era
+of 8640 years should be done away with on a Saturday, the first of the
+moon of Tabaong, and that the new era should be made to begin on a
+Sunday, on the first day of the waxing moon of the month Tagoo. This was
+called the Eetzana era.
+
+On the 10th of the new era, Thoodaudana was born in the city of
+Kapilawot; and on the twelfth year, Maia was born at Dewaha. In the days
+of the Buddha Wipathi, the future Maia was then the daughter of a
+Pounha. Her father, who tenderly loved her, gave her one day a fine
+nosegay with a great quantity of the choicest perfumes and essences. The
+young girl, delighted with these articles, hastened to the place where
+lived Wipathi, and with pious and fervent earnestness laid at his feet
+all that she had received from her father. Wipathi, admiring the fervent
+liberality of the damsel, assured her that she would hereafter become
+the mother of a Buddha, who was to be called Gaudama.
+
+When Thoodaudana was eighteen years of age, his father, King Thiahanoo,
+called eight Pounhas skilled in the science of astrology, and directed
+them to go with a large retinue and splendid presents in search of a
+royal princess to be married to his son. The eight Pounhas departed.
+They visited several countries, but all in vain; they could not find one
+princess worthy of their master's son. At last they came to the city of
+Dewaha. They had no sooner arrived in sight of it than they saw many
+signs which prognosticated that in the city would be found an
+accomplished princess, in every respect qualified to become the wife of
+the heir to the throne of Kapilawot. At that time the young Maia had
+gone to enjoy herself in a garden outside the city. It was situated on a
+gently sloping ground, covered with all sorts of the finest and rarest
+trees. A small brook, winding its course in various directions, shed on
+every hand, from its gently murmuring waters, a delicious freshness.
+Thither the royal messengers resorted. They found the princess in the
+midst of her companions, outshining them all in beauty, like the moon
+among the stars. Admitted into her presence, the head of the deputation
+attempted to speak and explain the object of his visit; but he was so
+much overwhelmed by the beauty and the graceful and dignified appearance
+of the princess, that his voice failed him, and he fainted three times
+in succession. As each fit came on him several damsels ran to his
+assistance with pitchers of fresh water, and brought him back to his
+senses. Having recovered his spirits, the chief Pounha felt encouraged
+by some graceful and kind words from the lips of the princess. He
+explained to her, in the choicest expressions, the object of his
+mission; and with a faltering and timid tone of voice stated to her that
+he had come to entreat her to accept presents from, and the hand of,
+Prince Thoodaudana. Meanwhile he poured at her feet the brightest jewels
+and rarest articles. The princess, with a sweet voice, modestly replied
+that she was under the protection and care of her beloved parents, whose
+will she never resisted; that it was to them that this affair should be
+referred. For her own part, she had but one thing to do--to abide by her
+parents' wishes.
+
+Satisfied with the answer, the Pounhas retired, and hastened to the
+palace of King Eetzana, to whom they related all that had just happened.
+The king graciously agreed to the proposal, and, in proof of his perfect
+satisfaction, sent in return a deputation with many presents to Prince
+Thoodaudana and his father. As might be expected, the royal messengers
+were well received at Kapilawot. Thiahanoo and his son set out with a
+countless retinue for the city of Dewaha. In a grove of mango-trees an
+immense building was erected, out of the city, for their reception and
+accommodation; and in the middle of that building a spacious hall was
+arranged with infinite art for the marriage ceremony. When all the
+preparations were completed, the bridegroom, attended by his father,
+King Thiahanoo and the chief of Brahmas, went out to meet the bride, who
+was coming from the garden, accompanied by her mother and the wife of
+the great Thagia. Both advanced towards the centre of the hall, near a
+stand raised for the occasion. Thoodaudana first stretched forth his
+hand and laid it over that place. Maia gracefully did the same. They
+then took each other's hands, in token of the mutual consent. At that
+auspicious moment all the musical instruments resounded, and proclaimed
+in gladdening airs the happy event. The Pounhas, holding the sacred
+shell in their hands, poured the blessed water over their heads,
+uttering all sorts of blessings. The parents and relatives joined in
+invoking upon the young couple the choicest benedictions. The king,
+princes, Pounhas, and nobles vied with each other in making presents,
+and wishing them all sorts of happiness.
+
+When the festival was over, Thiahanoo desired to go back to his country
+with his son and daughter-in-law. This was done with the utmost pomp
+and solemnity. On his return, he continued to govern his people with
+great prudence and wisdom, and at last died and migrated to one of the
+Nats' seats. He was succeeded by his son Thoodaudana, who, with his
+amiable wife, religiously observed the five precepts and the ten rules
+of kings. By his beneficence and liberality to all, he won the sincere
+affection of his people. It was on the twenty-eighth year of the new era
+that he was married. Soon after, he took for his second wife, Patzapati,
+the youngest sister of Maia. Thoodaudana's sister, Amitau, was married
+to Thouppabuddha, the son of king Eetzana.
+
+About four thingies,[4] an hundred thousand worlds ago,[5] the most
+excellent Buddha, who is infinitely wise and far superior to the three
+orders of beings, the Brahmas, the Nats,[6] and men, received at the
+feet of the Phra Deipinkara the assurance that he would afterwards
+become himself a Buddha. At this time he was a Rathee,[7] under the
+name of Thoomeda. During that immense space of time, he practised in the
+highest degree the ten great virtues, the five renouncings, and the
+three mighty works of perfection.[8] Having become a great prince[9]
+under the name of Wethandra, he reached the acme of self-abnegation and
+renouncement to all the things of this world. After his death, he
+migrated to Toocita, the fourth abode of Nats. During his sojourn in
+that happy place, enjoying the fulness of pleasure allotted to the
+fortunate inhabitants of those blissful regions, a sudden and uncommon
+rumour, accompanied with an extraordinary commotion proclaimed the
+gladdening tidings that a Phra was soon to make his appearance in this
+world.[B]
+
+    [B] _Remark of the Burmese translator._--There are three solemn
+    occasions on which this great rumour is noised abroad. The
+    first, when the Nats, guardians of this world, knowing that
+    100,000 years hence the end of this world is to come, show
+    themselves amongst men with their heads hanging down, a
+    sorrowful countenance, and tears streaming down their faces.
+    They are clad in a red dress, and proclaim aloud to all mortals
+    the destruction of this planet 100,000 years hence. They
+    earnestly call upon men to devote themselves to the observance
+    of the law, to the practice of virtue, the support of parents,
+    and the respect due to virtuous personages. The second occasion
+    is, when the same Nats proclaim to men that a thousand years
+    hence a Buddha or Phra will appear amongst them; and the third
+    is, when they come and announce to men that within a hundred
+    years there will be in this world a mighty prince, whose
+    unlimited sway shall extend over the four great islands.
+
+On hearing that a Phra was soon to make his appearance amongst men, all
+the Nats, the peaceful inhabitants of the fortunate abode of Toocita,
+assembled in all haste and crowded around Phralaong,[10] eagerly
+inquiring of him, who was the fortunate Nat to whom was reserved the
+signal honour of attaining the incomparable dignity of Buddha. The
+reason which directed their steps towards Phralaong, and suggested their
+inquiry, was, that in him were already to be observed unmistakable
+signs, foreshadowing his future greatness.
+
+No sooner did it become known that this incomparable destination was to
+be his happy lot, than Nats from all parts of the world resorted to the
+abode of Toocita, to meet Phralaong and to congratulate him upon this
+happy occasion. "Most glorious Nat," did they say to him, "you have
+practised most perfectly the ten great virtues;[11] the time is now
+come for you to obtain the sublime nature of Buddha. During former
+existences, you most rigidly attended to the observance of the greatest
+precepts, and walked steadily in the path of the highest virtues; you
+then sighed after and longed for the happiness of Nats and Brahmas; but
+now you have most gloriously achieved the mightiest work, and reached
+the acme of perfection. It remains with you only to aspire at the full
+possession of the supreme intelligence, which will enable you to open to
+all Brahmas, Nats, and men the way to the deliverance from those endless
+series of countless existences[12] through which they are doomed to
+pass. Now the light of the law is extinguished, a universal darkness has
+overspread all minds. Men are more than ever slaves to their passions;
+there is a total lack of love among them; they hate each other, keep up
+quarrels, strifes and contentions, and mercilessly destroy each other.
+You alone can free them from the vicissitudes and miseries essentially
+connected with the present state of all beings. The time is at last
+come, when you are to become a Buddha."
+
+Unwilling to return at once a positive answer, Phralaong modestly
+replied that he wanted some time to inquire particularly into the great
+circumstances always attending the coming of a Buddha in this world,
+viz., the epoch or time when a Buddha appears, the place which he
+chooses for his apparition or manifestation, the race or caste he is to
+be born from, and the age and quality of her who is to be his mother. As
+regards the first circumstance, Phralaong observed that the apparition
+of a Buddha could not have taken place during the previous period[13] of
+100,000 years and more that had just elapsed, because during that
+period the life of men was on the increase. The instructions on birth
+and death, as well as on the miseries of life, which form the true
+characteristics of Buddha's law, would not then be received with
+sufficient interest and attention. Had any attempt been made at that
+time to preach on these three great topics, the men of those days, to
+whom those great events would have appeared so distant, could not have
+been induced to look upon them with sufficient attention; the four great
+truths would have made no impression on their minds; vain and fruitless
+would have been the efforts to disentangle them from the ties of
+passions, then encompassing all beings, and to make them sigh after the
+deliverance from the miseries entailed upon mankind by birth, life, and
+death. The period when human life is under a hundred years' duration
+cannot at all be the proper period for such an important event, as the
+passions of men are then so many and so deeply rooted that Buddha would
+in vain attempt to preach his law. As the characters which a man traces
+over the smooth surface of unruffled water instantly disappear without
+leaving any mark behind, so the law and instructions that one should
+attempt to spread on the hardened hearts of men would make no lasting
+impression upon them. Hence he concluded that the present period, when
+the life of men was of about a hundred years' duration, was the proper
+one for the apparition of a Buddha. This first point having been
+disposed of, Phralaong examined in what part of the globe a Buddha was
+to appear.
+
+His regards glanced over the four great islands[14] and the 2000 small
+ones. He saw that the island of Dzapoudiba, the southern one, had always
+been the favourite place selected by all former Buddhas; he fixed upon
+it, too, for himself. That island, however, is a most extensive one,
+measuring in length 300 youdzanas, in breadth 252, and in circumference
+900. He knew that on that island former Buddhas and semi-Buddhas, the
+two great Rahandas,[15] or disciples of the right and left, the prince
+whose sway is universal, &c., had all of them invariably fixed upon and
+selected that island, and, amidst the various countries on the island,
+that of Mitzima, the central one, where is to be found the district of
+Kapilawot. "Thither," said he, "shall I resort, and become a Buddha."
+
+Having determined the place which he was to select for his terrestrial
+seat, Phralaong examined the race or caste from which he was to be born.
+The caste of the people and that of merchants appeared too low, and
+much wanting in respectability, and, moreover, no Buddha had ever come
+out therefrom. That of the Pounhas was in former times the most
+illustrious and respected, but that of princes, in those days, far
+surpassed it in power and consideration. He therefore fixed his choice
+upon the caste of princes, as most becoming his future high calling. "I
+choose," said he, "prince Thoodaudana for my father. As to the princess
+who is to become my mother, she must be distinguished by a modest
+deportment and chaste manners, and must never have tasted any
+intoxicating drink. During the duration of 100,000 worlds she must have
+lived in the practice of virtue, performing with a scrupulous exactitude
+all the rules and observances prescribed by the law. The great and
+glorious Princess Maia is the only person in whom all these conditions
+are to be found. Moreover, the period of her life shall be at an end ten
+months and seven days hence;[16] she shall be my mother."
+
+Having thus maturely pondered over these four circumstances, Phralaong,
+turning to the Nats that surrounded him, anxiously expecting his answer,
+plainly and unreservedly told them that the time for his becoming Buddha
+had arrived, and bade them forthwith communicate this great news to all
+the Brahmas and Nats. He rose up, and, accompanied by all the Nats of
+Toocita, withdrew into the delightful garden of Nandawon. After a short
+sojourn in that place, he left the abode of Nats, descended into the
+seat of men, and incarnated in the womb of the glorious Maia, who at
+once understood that she was pregnant with a boy who would obtain the
+Buddhaship. At the same moment also the Princess Yathaudara, who was to
+be the wife of the son of Maia, descended from the seats of Nats, and
+was conceived in the womb of Amitau, the wife of Prince Thouppabuddha.
+
+At that time the inhabitants of Kapilawot were busily engaged in
+celebrating, in the midst of extraordinary rejoicings, the festival of
+the constellation of Outarathan (July-August). But the virtuous Maia,
+without mixing amidst the crowds of those devoted to amusements, during
+the seven days that preceded the full moon of July, spent her time among
+her attendants, making offerings of flowers and perfumes. The day before
+the full moon she rose up at an early hour, bathed in perfumed water,
+and distributed to the needy four hundred thousand pieces of silver.
+Attired in her richest dress, she took her meal, and religiously
+performed all the pious observances usual on such occasions. This being
+done, she entered into her private apartment, and, lying on her couch,
+fell asleep and had the following dream:--
+
+       *       *       *       *       *
+
+Four princes of Nats, of the abode of Tsadoomarit, took the princess
+with her couch, carried it to the Mount Himawonta,[17] and deposited it
+on an immense and magnificent rock, sixty youdzanas long, adorned with
+various colours, at the spot where a splendid tree, seven youdzanas
+high, extends its green and rich foliage. The four queens, wives of the
+four princes of Tsadoomarit, approaching the couch where Maia was
+reclining, took her to the banks of the lake Anawadat, washed her with
+the water of the lake, and spread over the couch flowers brought from
+the abode of Nats. Near the lake is a beautiful mountain of a silvery
+appearance, the summit whereof is crowned with a magnificent and lofty
+palace. On the east of the palace, in the side of the mount, is a
+splendid cave. Within the cave, a bed similar to that of the Nats was
+prepared. The princess was led to that place and sat on the bed,
+enjoying a delicious and refreshing rest. Opposite this mount, and
+facing the cave where Maia sat surrounded by her attendants, rose
+another mount, where Phralaong, under the shape of a young white
+elephant, was roaming over its sides in various directions. He was soon
+seen coming down that hill, and, ascending the one where the princess
+lay on her bed, directed his course towards the cave. On the extremity
+of his trunk, lifted up like a beautiful string of flowers, he carried a
+white lily. His voice, occasionally resounding through the air, could be
+heard distinctly by the inmates of the grotto, and indicated his
+approach. He soon entered the cave, turned three times round the couch
+whereupon sat the princess, then, standing for a while, he came nearer,
+opened her right side, and appeared to conceal himself in her womb.
+
+In the morning, having awoke from her sleep, the queen related her dream
+to her husband. King Thoodaudana sent without delay for sixty-four
+Pounhas.[18] On a ground lined with cow-dung, where parched rice,
+flowers, and other offerings were carefully deposited and profusely
+spread, an appropriate place was reserved for the Pounhas. Butter, milk,
+and honey were served out to them in vases of gold and silver; moreover,
+several suits of apparel and five cows were offered to each of them as
+presents, as well as many other articles. These preliminaries being
+arranged, the prince narrated to them the dream, with a request for its
+explanation.
+
+"Prince," answered the Pounhas, "banish from your mind all anxious
+thoughts, and be of a cheerful heart; the child whom the princess bears
+in her womb is not a girl but a boy. He will, after growing up, either
+live amongst men, and then become a mighty ruler, whose sway all the
+human race will acknowledge; or, withdrawing from the tumult of society,
+he will resort to some solitary place, and there embrace the profession
+of Rahan. In that condition he will disentangle himself from the
+miseries attending existence, and at last attain the high dignity of
+Buddha." Such was the explanation of the dream. At the moment Phralaong
+entered into Maia's womb, a great commotion was felt throughout the four
+elements, and thirty-two wonders simultaneously appeared. A light of an
+incomparable brightness illuminated suddenly ten thousand worlds. The
+blind, desirous, as it were, to contemplate the glorious dignity of
+Phralaong, recovered their sight; the deaf heard distinctly every sound;
+the dumb spoke with fluency; those whose bodies were bent stood up in an
+erect position; the lame walked with ease and swiftness; prisoners saw
+their fetters unloosed, and found themselves restored to liberty; the
+fires of hell were extinguished; the ravenous cravings of the
+Preithas[19] were satiated; animals were exempt from all infirmities;
+all rational beings uttered but words of peace and mutual benevolence;
+horses exhibited signs of excessive joy; elephants, with a solemn and
+deep voice, expressed their contentment; musical instruments resounded
+of themselves with the most melodious harmony; gold and silver
+ornaments, worn at the arms and feet, without coming in contact, emitted
+pleasing sounds; all places became suddenly filled with a resplendent
+light; refreshing breezes blew gently all over the earth; abundant rain
+poured from the skies during the hot season, and springs of cool water
+burst out in every place, carrying through prepared beds their gently
+murmuring streams; birds of the air stood still, forgetting their usual
+flight; rivers suspended their course, seized with a mighty
+astonishment; sea water became fresh; the five sorts of lilies were to
+be seen in every direction; every description of flowers burst open,
+displaying the richness of their brilliant colours; from the branches of
+all trees and the bosom of the hardest rocks, flowers shot forth,
+exhibiting all around the most glowing, dazzling, and varied hues;
+lilies, seemingly rooted in the canopy of the skies, hung down,
+scattering their embalmed fragrance; showers of flowers poured from the
+firmament on the surface of the earth; the musical tunes of the Nats
+were heard by the rejoiced inhabitants of our globe; hundreds of
+thousands of worlds[20] suddenly approached each other, sometimes in the
+shape of an elegant nosegay, sometimes in that of a ball of flowers or
+of a spheroid; the choicest essences embalmed the whole atmosphere that
+encompasses this world. Such are the wonders that took place at the time
+Phralaong entered his mother's womb.
+
+When this great event happened, four chiefs of Nats, from the seat of
+Tsadoomarit,[21] armed with swords, kept an uninterrupted watch round
+the palace, to avert any accident that might prove hurtful to the mother
+or her blessed fruit. From 10,000 worlds, four Nats from the same seat
+were actively engaged in driving away all Bilous[22] and other monsters,
+and forcing them to flee and hide themselves at the extremity of the
+earth. Maia, free from every disordered propensity, spent her time with
+her handmaids in the interior of her apartments. Her soul enjoyed, in
+a perfect calm, the sweetest happiness; fatigue and weariness never
+affected her unimpaired health. In his mother's womb, Phralaong appeared
+like the white thread passed through the purest and finest pearls; the
+womb itself resembled an elegant Dzedi.[23][C]
+
+    [C] _Remark of the Burmese Translator._--It is to be borne in
+    mind that mothers of Buddhas having had the singular privilege
+    of giving birth to a child of so exalted a dignity, it would not
+    be convenient or becoming that other mortals should receive life
+    in the same womb; they therefore always die seven days after
+    their delivery and migrate to the abode of Nats, called Toocita.
+    It is usual with other mothers to be delivered, lying in an
+    horizontal position, and sometimes before or after the tenth
+    month. But with the mother of a Buddha the case is not the same;
+    the time of her confinement invariably happens at the beginning
+    of the tenth month, and she is always delivered in an erect and
+    vertical position.
+
+With the solicitous care and vigilant attention with which one carries
+about a thabeit[24] full of oil, the great Maia watched all her
+movements, and during ten months unremittingly laboured for the safe
+preservation of the precious fruit of her womb.
+
+
+FOOTNOTES
+
+    [1] All Buddhistic compositions are invariably prefaced with one
+    of the following formulas of worship, always used by writers on
+    religious subjects. The one relates to Buddha alone, and the
+    other to the three most excellent things, ever deserving the
+    highest veneration. The first, always written in Pali, beginning
+    with the words _Namau tassa_, may be translated as follows: I
+    adore thee, or rather adoration to, the blessed, perfect, and
+    most intelligent. Here are proposed to the faith, admiration,
+    and veneration of a true Buddhist, the three great
+    characteristics of the founder of his religion, his goodness and
+    benevolence, his supreme perfection, and his boundless
+    knowledge. They form the essential qualifications of a being who
+    has assumed to himself the task of bringing men out of the abyss
+    of darkness and ignorance, and leading them to deliverance.
+    Benevolence prompts him to undertake that great work, perfection
+    fits him for such a high calling, and supreme science enables
+    him to follow it up with a complete success. They are always
+    held out to Buddhists as the three bright attributes and
+    transcendent qualities inherent in that exalted personage, which
+    are ever to attract and concentrate upon him the respect, love,
+    and admiration of all his sincere followers.
+
+    The second formula may be considered as a short act of faith
+    often repeated by Buddhists. It consists in saying--I take
+    refuge in Buddha, the Law, and the Assembly. This short
+    profession of faith is often much enlarged by the religious zeal
+    of writers and the fervent piety of devotees. From the instance
+    of this legend we may remark how the compiler, with a soul
+    warmed by fervour is passing high encomiums upon each of the
+    three sacred objects of veneration, or the sacred asylums
+    wherein a Buddhist delights to dwell. There is no doubt that
+    this formula is a very ancient one, probably coeval with the
+    first age of Buddhism. The text of this legend bears out the
+    correctness of this assertion. It appears that the repetition of
+    this short sentence was the mark that distinguished converts.
+    Ordinary hearers of the preachings of Buddha and his disciples
+    evinced their adhesion to all that was delivered to them by
+    repeating the sacred formula. It was then, and even now it is to
+    Buddhists, what the celebrated Mahomedan declaration of
+    faith--there is but one God, and Mahomed is his prophet--is to
+    the followers of the Arabian Prophet. It is extremely important
+    to have an accurate idea of the three sacred abodes in which the
+    believer expects to find a sure shelter against all errors,
+    doubts, and fears, and a resting-place where his soul may
+    securely enjoy the undisturbed possession of truth. They
+    constitute what is emphatically called the three precious
+    things.
+
+    Phra and Buddha are two expressions which, though not having the
+    same meaning, are used indiscriminately to designate the almost
+    divine being, who after having gone, during myriads of
+    successive existences, through the practice of all sorts of
+    virtues, particularly self-denial and complete abnegation of all
+    things, at last reaches to such a height of intellectual
+    attainment that his mind becomes gifted with a perfect and
+    universal intelligence or knowledge of all things. He is thus
+    enabled to see and fathom the misery and wants of all mortal
+    beings, and to devise means for relieving and filling them up.
+    The law that he preaches is the wholesome balm designed to cure
+    all moral distempers. He preaches it with unremitting zeal
+    during a certain number of years, and commissions his chosen
+    disciples to carry on the same benevolent and useful
+    undertaking. Having laid on a firm basis his religious
+    institution, he arrives at the state of Neibban. Buddha means
+    wise, intelligent. Phra is an expression conveying the highest
+    sense of respect, which was applied originally only to the
+    author of Buddhism, but now, through a servile adulation, it is
+    applied to the king, his ministers, all great personages, and
+    often by inferiors to the lowest menials of Government. The word
+    Phra, coupled with that of Thaking, which means Lord, is used by
+    Christians in Burmah to express the idea of God, the supreme
+    being.
+
+    From the foregoing lines the reader may easily infer that the
+    author of Buddhism is a mere man, superior to all other beings,
+    not in nature, but in science and perfection. He lays no claim
+    whatever to any kind of superiority in nature; he exhibits
+    himself to the eyes of his disciples as one of the children of
+    men, who has been born and is doomed to die. He carries his
+    pretensions no farther. The idea of a supreme being is nowhere
+    mentioned by him. In the course of his religious disputations
+    with the Brahmins, he combats the notion of a god, coolly
+    establishing the most crude atheism. No one, it is true, can
+    deny that in certain Buddhistic countries the notion of an
+    Adibudha, or supreme being, is to be found in writings as well
+    as popular opinions, but we know that these writings are of a
+    comparatively recent date, and contain many doctrines foreign to
+    genuine Buddhism. This subject will, however, receive hereafter
+    further developments.
+
+    The Law, the second object of veneration, is the body of
+    doctrines delivered by Buddha to his disciples during the
+    forty-five years of his public career. He came to the perfect
+    knowledge of that law when he attained the Buddhaship under the
+    shade of the Bodi tree. At that time his mind became
+    indefinitely expanded; his science embraced all that exists; his
+    penetrating and searching eye reached the farthest limits of the
+    past, saw at a glance the present, and fathomed the secrets of
+    the future. In that position, unclouded truth shone with radiant
+    effulgence before him, and he knew the nature of all beings
+    individually, their condition and situation, as well as all the
+    relations subsisting between them. He understood at once the
+    miseries and errors attending all rational beings, the hidden
+    causes that generated them, and the springs they issued from. At
+    the same time he perceived distinctly the means to be employed
+    for putting an end to so many misfortunes, and the remedies to
+    be used for the cure of those numberless and sad moral
+    distempers. His omniscience pointed out to him the course those
+    beings had to follow in order to retrace their steps back from
+    the way of error, and enter the road that would lead to the
+    coming out from the whirlpool of moral miseries in which they
+    had hitherto wretchedly moved during countless existences. All
+    that Gaudama said to the foregoing effect constitutes the law
+    upon which so many high praises are lavished with such warm and
+    fervent earnestness. A full and complete knowledge of that law,
+    in the opinion of Buddhists, dispels at once the clouds of
+    ignorance, which, like a thick mist, encompass all beings, and
+    sheds bright rays of pure light which enlighten the
+    understanding. Man is thus enabled to perceive distinctly the
+    wretchedness of his position, and to discover the means
+    wherewith he may extricate himself from the trammels of the
+    passions and finally arrive at the state of Neibban, which is,
+    as it shall be hereafter fully explained, exemption from all the
+    miseries attending existence. The whole law is divided into
+    three parts; the Abidama or metaphysics, Thouts or moral
+    instructions, and the Wini or discipline. According to the
+    opinion of the best informed among Buddhists, the law is
+    eternal, without a beginning or an author that might have framed
+    its precepts. No Buddha ever considered himself, or has ever
+    been looked upon by others, as the inventor and originator of
+    the law. He who becomes a Buddha is gifted with a boundless
+    science that enables him to come to a perfect knowledge of all
+    that constitutes the law: he is the fortunate discoverer of
+    things already existing, but placed far beyond the reach of the
+    human mind. In fact, the law is eternal, but has become, since
+    the days of a former Buddha, obliterated from the minds of men,
+    until a new one, by his omniscience, is enabled to win it back
+    and preach it to all beings.
+
+    The third object of veneration is the Thanga, or Assembly. The
+    meaning of the Pali word Thanga is nearly equivalent to that of
+    church or congregation. In the time Gaudama lived the Assembly
+    was composed of all individuals who, becoming converts, embraced
+    the mode of living of their preacher, and remained with him, or
+    if they occasionally parted from him for a while, always kept a
+    close intercourse with him, and spent a portion of their time in
+    his company. Having left the world, they subjected themselves to
+    certain disciplinary regulations, afterwards embodied in the
+    great compilation called Wini. The members of the Assembly were
+    divided into two classes; the Ariahs or venerables, who by their
+    age, great proficiency in the knowledge of the law, and
+    remarkable fervour in the assiduous practice of all its
+    ordinances, occupied deservedly the first rank amongst the
+    disciples of Buddha, and ranked foremost in the Assembly. The
+    second class was composed of the Bickus, or simple mendicant
+    Religious. It is difficult to assert with any degree of
+    probability whether the Upasakas, or ordinary hearers, have ever
+    been regarded as members of the Thanga, and forming a portion
+    thereof. The Upasakas were believers, but continued to live in
+    the world, and formed, as it were, the laity of the Buddhistic
+    church. According to the opinion of Buddhists in these parts,
+    the laity is not considered as forming or constituting a part of
+    the Thanga; those only who abandon a secular life, put on the
+    yellow canonical dress, and endeavour to tread in the footsteps
+    of their great teacher, are entitled to the dignity of members
+    of the Assembly, to which a veneration is paid similar to that
+    offered to Buddha and the law. The Ariahs, or venerables, are
+    divided into four classes, according to their greater or less
+    proficiency in knowledge and moral worth. They are called
+    Thotapan, Thakadagan, Anagam, and Arahat. In the class of
+    Thotapan are included the individuals who have entered into the
+    current, or stream, leading to deliverance, or, in other terms,
+    who have stepped into the way of perfection. The Thotapan is as
+    yet to be born four times ere he can obtain the deliverance.
+    Those who belong to the second class glide rapidly down the
+    stream, following steadily the way leading to perfection, and
+    are to be born once more in the condition of Nat, and once in
+    that of man. Those of the third class are to be born once in the
+    condition of Nats. Finally, those of the fourth class have gone
+    over the fourth and last way to perfection, reached the summit
+    of science and spiritual attainments, and are ripe for the state
+    of Neibban, which they infallibly obtain after their death. The
+    Ariahs are again subdivided into eight classes, four of which
+    include those who are following the four ways of perfection; the
+    four others comprehend those who enjoy the reward of the duties
+    practised in following the ways of perfection.
+
+    [2] The Burmese translator of the Pali text gives us to
+    understand that his intention is not to give the history of our
+    Buddha during the countless existences that have preceded the
+    last one, when he obtained the supreme intelligence. Buddhists
+    keep five hundred and ten histories or legends of Buddha
+    purporting to give an account of as many of his former
+    existences; and to enhance the value of such records, the
+    contents are supposed to have been narrated by Buddha himself to
+    his disciples and hearers. I have read most of them. Two hundred
+    of these fabulous narrations are very short, and give few
+    particulars regarding our Phra when he was as yet in the state
+    of animal, man, and Nat. They are, except the heading and the
+    conclusion, the very same fables and _contes_ to be met with
+    amongst all Asiatic nations, which have supplied with
+    inexhaustible stores all ancient and modern fabulists. The last
+    ten narratives are really very complete and interesting stories
+    of ten existences of Buddha preceding the one we are about to
+    describe, during which he is supposed to have practised the ten
+    great virtues, the acquisition of which is an indispensable
+    qualification for obtaining the exalted dignity of Phra. Some of
+    these legends are really beautiful, interesting, and
+    well-composed pieces of literature.
+
+    [3] Toocita, or the joyful abode, is one of the seats of the
+    Nats. But in order to render more intelligible several passages
+    of this work, it is almost indispensable to have an idea of the
+    system adopted by Buddhists in assigning to rational beings
+    their respective seats or abodes. There are thirty-one seats
+    assigned to all beings, which we may suppose to be disposed on
+    an immense scale, extending from the bottom of the earth to an
+    incommensurable height above it. At the foot we find the four
+    states of punishment, viz., hell, the states of Athourikes,
+    Preithas, and animals. Next comes the abode of man. Above it are
+    the six seats of Nats. These eleven seats are called the seats
+    of passion, or concupiscence, because the beings residing
+    therein are still subject to the influence of that passion,
+    though not to an equal degree. Above the abodes of Nats we meet
+    with the sixteen seats, called Rupa, disposed perpendicularly
+    one above the other to an incalculable height. The inhabitants
+    of those fanciful regions are called Brahmas, or perfect. They
+    have freed themselves from concupiscence and almost all other
+    passions, but still retain some affection for matter and
+    material things. Hence the denomination of Rupa, or matter,
+    given to the seats. The remaining portion of the scale is
+    occupied by the four seats called Arupa or immaterials, for the
+    beings inhabiting them are entirely delivered from all passions.
+    They have, as it were, broken asunder even the smallest ties
+    that would attach them to this material world. They have reached
+    the summit of perfection; one step farther, and they enter into
+    the state Neibban, the consummation, according to Buddhists, of
+    all perfection. To sum up all the above in a few words: there
+    are four states of punishment. The seat of man is a place of
+    probation and trial. The six abodes of Nats are places of
+    sensual pleasure and enjoyments. In the sixteen seats of Rupa
+    are to be met those beings whose delights are of a more refined
+    and almost purely spiritual nature, though retaining as yet some
+    slight affections for matter. In the four seats of Arupa are
+    located those beings who are wholly disentangled from material
+    affections, who delight only in the sublimest contemplation,
+    soaring, as it were, in the boundless regions of pure
+    spiritualism.
+
+    [4] Thingie is a number represented by a unit, followed by
+    sixty-four ciphers; others say, one hundred and forty.
+
+    [5] Buddhists have different ways of classifying the series of
+    worlds, which they suppose to succeed to each other, after the
+    completion of a revolution of nature. As regards Buddhas, who
+    appear at unequal intervals for illuminating and opening the way
+    to deliverance to the then existing beings, worlds are divided
+    into those which are favoured with the presence of one or
+    several Buddhas, and those to which so eminent a benefit is
+    denied. The present revolution of nature, which includes the
+    period in which we live, has been privileged above all others.
+    No less than five Buddhas, like five shining suns, are to shoot
+    forth rays of incomparable brilliancy, and dispel the mist of
+    thick darkness that encompasses all beings, according to their
+    respective laws of demerits. Of these five, four, namely,
+    Kaukassan, Gaunagong, Kathaba, Gaudama, have already performed
+    their great task. The fifth, named Aremideia, is as yet to come.
+    The religion of Gaudama is to last five thousand years, of which
+    two thousand four hundred and eight are elapsed. The names of
+    the twenty-eight last Buddhas are religiously preserved by
+    Buddhists, together with their age, their stature, the names
+    of the trees under which they have obtained the universal
+    intelligence, their country, the names of their father and
+    mother, and those of their two chief disciples. Deinpakara
+    occupies the fourth place in the series. He is supposed to have
+    been eighty cubits high, and to have lived one hundred thousand
+    years.
+
+    It is not without interest to examine whether there have existed
+    Buddhas previous to the time of Gaudama, and whether the
+    twenty-eight Buddhas above alluded to are to be considered as
+    mythological beings who have never existed. It cannot be denied
+    that mention of former Buddhas is made in the earliest sacred
+    records, but it seems difficult to infer therefrom that they
+    are real beings. 1st. The circumstances respecting their
+    extraordinary longevity, their immense stature, and the myriads
+    of centuries that are supposed to have elapsed from the times of
+    the first to those of Gaudama, are apparently conclusive proofs
+    against the reality of their existence. 2d. The names of those
+    personages are found mentioned in the preachings of Gaudama,
+    together with those individuals with whom he is supposed to have
+    lived and conversed during former existences. Who has ever
+    thought of giving any credence to those fables? They were used
+    by Gaudama as so many means to give extension and solidity to
+    the basis whereupon he intended to found his system. 3d. There
+    are no historical records or monuments that can give countenance
+    to the opposite opinion. The historical times begin with
+    Gaudama, whilst there exist historical proofs of the existence
+    of the rival creed of Brahminism anterior to the days of the
+    acknowledged author of Buddhism.
+
+    It cannot be doubted that there existed in the days of Buddha,
+    in the valley of the Ganges and in the Punjaub, a great number
+    of philosophers, who led a retired life, devoting their time to
+    study and the practice of virtue. Some of them occasionally
+    sallied out of their retreats to go and deliver moral
+    instructions to the people. The fame that attended those
+    philosophers attracted round their lonely abodes crowds of
+    hearers, eager to listen to their lectures and anxious to place
+    themselves under their direction for learning the practice of
+    virtue. In the pages of this legend will be found passages
+    corroborating this assertion. Thence arose those multifarious
+    schools, where were elaborated the many systems, opinions, &c.,
+    for which India has been celebrated from the remotest antiquity.
+    The writer has had the patience to read two works full of
+    disputations between Brahmins and Buddhists, as well as some
+    books of the ethics of the latter. He has been astonished to
+    find that in those days the art of arguing, disputing, defining,
+    &c., had been carried to such a point of nicety as almost to
+    leave the disciples of Aristotle far behind. It has been said
+    that the gymnosophists whom Alexander the Great met in India
+    were Buddhist philosophers. But the particulars mentioned by
+    Greek writers respecting their manners and doctrines contradict
+    such a supposition. They are described as living in a state of
+    complete nakedness, and as refusing to deliver instructions to
+    the messenger of Alexander, unless he consented to strip himself
+    of his clothes. On the other hand, we know that Buddha enjoined
+    a strict modesty on his religious, and in the book of
+    ordinations the candidate is first asked whether he comes
+    provided with his canonical dress. The gymnosophists are
+    represented as practising extraordinary austerities, and holding
+    self-destruction in great esteem. These and other practices are
+    quite at variance with all the prescriptions of the Wini, or
+    book of discipline. It is further mentioned that the Macedonian
+    hero met with other philosophers living in community; but
+    whether these were Buddhists or not, it is impossible to decide.
+    It can scarcely be believed that Buddhism in the days of
+    Alexander could have already invaded the countries which the
+    Grecian army conquered.
+
+    [6] Nat in Pali means Lord. Its signification is exactly
+    equivalent to that of Dewa, Dewata. The Nats are an order of
+    beings in the Buddhistic system, occupying six seats or abodes
+    of happiness, placed in rising succession above the abode of
+    man. They are spirits endowed with a body of so subtle and
+    ethereal nature as to be able to move with the utmost rapidity
+    from their seat to that of man, and _vice versa_. They play a
+    conspicuous part in the affairs of this world, and are supposed
+    to exercise a considerable degree of influence over man and
+    other creatures. Fear, superstition, and ignorance have peopled
+    all places with Nats. Every tree, forest, fountain, village, and
+    town has its protecting Nat. Some among the Nats having lost
+    their high station through misconduct, have been banished from
+    their seats and doomed to drag a wretched existence in some
+    gloomy recess. Their power for doing evil is supposed to be very
+    great. Hence the excessive dread of those evil genii entertained
+    by all Buddhists. A good deal of their commonest superstitious
+    rites have been devised for propitiating those enemies to all
+    happiness, and averting the calamitous disasters which they seem
+    to keep hanging over our heads.
+
+    Though the Nats' worship is universal among the Buddhists of all
+    nations, it is but fair to state that it is contrary to the
+    principles of genuine Buddhism and repugnant to its tenets. It
+    is probable that it already existed among all the nations of
+    Eastern Asia at the time they were converted to Buddhism.
+
+    The tribes that have not as yet been converted to Buddhism have
+    no other worship but that of the Nats. To mention only the
+    principal ones, such as the Karens, the Khyins, and the
+    Singphos, they may differ in the mode of performing their
+    religious rites and superstitious ceremonies, but the object is
+    the same, honouring and propitiating the Nats. This worship is
+    so deeply rooted in the minds of the wild and half-civilised
+    tribes of Eastern Asia, that it has been, to a great extent,
+    retained by the nations that have adopted Buddhism as their
+    religious creed. The Burmans, for instance, from the king down
+    to the lowest subject, privately and publicly indulge in the
+    Nats' worship. As to the tribes that have remained outside the
+    pale of Buddhism, they may be styled Nats' worshippers. Hence it
+    may be inferred that previous to the introduction or the
+    preaching of the tenets of the comparatively new religion in
+    these parts, the worship of Nats was universal and
+    predominating.
+
+    [7] Raci or Rathee means an hermit, a personage living by
+    himself in some lonely and solitary recess, far from the
+    contagious atmosphere of impure society, devoting his time to
+    meditation and contemplation. His diet is of the coarsest kind,
+    supplied to him by the forests he lives in; the skins of some
+    wild animals afford him a sufficient dress. Most of those
+    Rathees having reached an uncommon degree of extraordinary
+    attainment, their bodies become spiritualised to a degree which
+    enables them to travel from place to place by following an
+    aerial course. In all Buddhistic legends, comedies, &c., they
+    are often found interfering in the narrated stories and
+    episodes.
+
+    There is no doubt but those devotees who, in the days of Buddha,
+    spent their time in retreat, devoted to study and meditation,
+    were Brahmins. In support of this assertion we have the highest
+    possible native authority, the Institutes of Menoo, compiled
+    probably during the eighth or ninth century before Christ. We
+    find in that work, minutely described, the mode of life becoming
+    a true Brahmin. During the third part of his life, a Brahmin
+    must live as an anchorite in the woods. Clad in the bark of
+    trees or the skins of animals, with his hair and nails uncut,
+    having no shelter whatever but that which is afforded him by the
+    trees of the forest, keeping sometimes a strict silence, living
+    on herbs and roots, he must train himself up to bearing with
+    entire unconcern the cold of winter and the heat of summer. Such
+    is the course of life, according to the Vedas, which the true
+    Brahmin is bound to follow during the third portion of his
+    existence. Some Buddhistic zealots have sometimes endeavoured to
+    emulate the ancient Rathees in their singular mode of life. It
+    is not quite unfrequent in our days to hear of some fervent
+    Phongies who, during the three months of Lent, withdraw into
+    solitude, to be more at liberty to devote their time to study
+    and meditation. This observance, however, is practised by but
+    very few individuals, and that, too, with a degree of laxity
+    that indicates a marked decline of the pristine fervour that
+    glowed in the soul of primitive Buddhists.
+
+    [8] The three great works are; the assistance afforded to his
+    parents and relatives, the great offerings he had made, coupled
+    with a strict observance of the most difficult points of the
+    law, and benevolent dispositions towards all beings
+    indiscriminately.
+
+    [9] This extraordinary monarch, called Tsekiawade, never makes
+    his appearance during the period of time allotted to the
+    publication and duration of the religious institutions of a
+    Buddha.
+
+    [10] Here I make use of the expression Phralaong, or more
+    correctly Phraalaong, to designate Buddha before he obtained the
+    supreme knowledge, when he was, as it were, slowly and gradually
+    gravitating towards the centre of matchless perfection. In that
+    state it is said of him that he is not yet ripe.
+
+    This word involves a meaning which ought to be well understood.
+    No single expression in our language can convey a correct idea
+    of its import, and for this reason it has been retained through
+    these pages. _Alaong_ is a derivative from the verb _laong_,
+    which means to be in an incipient way, in a way of progression
+    towards something more perfect. A Buddha is at first a being in
+    a very imperfect state; but passing through countless
+    existences, he frees himself, by a slow process, from some of
+    his imperfections; he acquires merits which enable him to rise
+    in the scale of progress, science, and perfection. In perusing
+    the narrative of the five hundred and ten former existences of
+    Gaudama which have come down to us, we find that, when he was
+    yet in the state of animal, he styled himself Phralaong. The
+    Burmese have another expression of similar import to express the
+    same meaning. They say of a being as yet in an imperfect
+    condition that he is soft, tender as an unripe thing; and when
+    he passes to the state of perfection, they say that he is ripe,
+    that he has blossomed and expanded. They give to understand that
+    he who is progressing towards the Buddhaship has in himself all
+    the elements constitutive of a Buddha lying as yet concealed in
+    himself; but when he reaches that state, then all that had
+    hitherto remained in a state of unripeness bursts suddenly out
+    of the bud and comes to full maturity. Similar expressions are
+    often better calculated to give a clear insight into the true
+    and real opinions of Buddhists than a lengthened and elaborate
+    dissertation could do.
+
+    [11] The ten great virtues or duties are, liberality, observance
+    of the precepts of the law, retreat into lonely places, wisdom,
+    diligence, benevolence, patience, veracity, fortitude, and
+    indifference. The five renouncements are, renouncing children,
+    wife, goods, life, and one's self.
+
+    [12] Metempsychosis is one of the fundamental dogmas of
+    Buddhism. That continual transition from one existence to
+    another, from a state of happiness to one of unhappiness, and
+    _vice versa_, forms a circle encompassing the Buddhist in every
+    direction. He is doomed to fluctuate incessantly on the
+    never-settled waters of existence. Hence his ardent wishes to be
+    delivered from that most pitiable position, and his earnest
+    longings for the ever-tranquil state of Neibban, the way to
+    which Buddha alone can teach him by his precepts and his
+    examples.
+
+    This dogma is common both to Brahmins and Buddhists. The
+    originator and propagator of the creed of the latter found it
+    already established; he had but to embody it among his own
+    conceptions, and make it agree with his new ideas. His first
+    teachers were Brahmins, and under their tuition he learned that
+    dogma which may be considered as the basis on which hinge both
+    systems. In fact, the two rival creeds have a common object in
+    view, the elevating of the soul from those imperfections forced
+    upon her by her connection with matter, and the setting of her
+    free from the sway of passions, which keep her always linked to
+    this world. According to the votaries of both creeds,
+    transmigration has for its object the effecting of those several
+    purposes. There is a curious opinion among Buddhists respecting
+    the mode of transmigrations, and there is no doubt it is a very
+    ancient one, belonging to the genuine productions of the
+    earliest Buddhism. Transmigration, they say, is caused and
+    entirely controlled by the influence of merits and demerits, but
+    in such a way that a being who has come to his end transmits
+    nothing of his entity to the being to be immediately reproduced.
+    The latter is a being apart, independent of the former, created,
+    it is true, by the influence of the late being's good or bad
+    deeds, but having nothing in common with him. They explain this
+    startling doctrine by the comparison of a tree successively
+    producing and bearing fruits, of which some are good and some
+    bad. The fruits, though coming from the same tree, have nothing
+    in common, either with each other or with those that were
+    previously grown, or may afterwards grow out of the same plant;
+    they are distinct and separate. So they say, _kan_, or the
+    influence of merits and demerits, produces successively beings
+    totally distinct one from the other. This atheistic or
+    materialistic doctrine is not generally known by the common
+    people, who practically hold that transmigration is effected in
+    the manner professed and taught by Pythagoras and his school.
+
+    If between the adherents of the two creeds there is a perfect
+    agreement respecting the means to be resorted to for reaching
+    the point when man becomes free from miseries, ignorance, and
+    imperfections, they are at variance as to the end to be arrived
+    to. The Brahmin leads the perfected being to the supreme
+    essence, in which he is merged as a drop of water in the ocean,
+    losing his personality, to form a whole with the Divine
+    substance. This is Pantheism. The Buddhist, ignoring a supreme
+    being, conducts the individual that has become emancipated from
+    the thraldom of passions to a state of complete isolation,
+    called Neibban. This is, strictly speaking, Annihilation.
+
+    [13] The duration of a revolution of nature, or the time
+    required for the formation of a world, its existence and
+    destruction, is divided into four periods. The fourth period, or
+    that which begins with the apparition of man on the earth until
+    its destruction, is divided into sixty-four parts, called
+    andrakaps. During one andrakap, the life of man increases
+    gradually from ten years to an almost innumerable number of
+    years; and having reached its maximum of duration, it decreases
+    slowly to its former short duration of ten years. We live at
+    present in that second part of an andrakap when the life of man
+    is on the decline and decrease. If my memory serve me right, we
+    have reached at present the ninth or tenth andrakap of the
+    fourth period. Should the calculations of Buddhists ever prove
+    correct, the deluded visionaries who look forward to an
+    approaching Millennium, have still to wait long ere their
+    darling wishes be realised.
+
+    Though it be somewhat tiresome and unpleasant to have to write
+    down the absurd and ridiculous notions Burmans entertain
+    respecting the organisation of matter, the origin, production,
+    existence, duration, and end of the world, it appears quite
+    necessary to give a brief account, and sketch an outline of
+    their ideas on these subjects. The reader will then have the
+    means of tracing up to their Hindu origin several of the many
+    threads that link Buddhism to Brahminism, and better understand
+    the various details hereafter to be given, and intended for
+    establishing a great fact, viz., the Brahminical origin of the
+    greater part of the Buddhistic institutions. He will, moreover,
+    have the satisfaction of clearly discovering, buried in the
+    rubbish of fabulous recitals, several important facts recorded
+    in the Holy Scriptures.
+
+    Matter is eternal, but its organisation and all the changes
+    attending it are caused and regulated by certain laws co-eternal
+    with it. Both matter and the laws that act upon it are
+    self-existing, independent of the action and control of any
+    being, &c. As soon as a system of worlds is constituted,
+    Buddhists boldly assert and perseveringly maintain that the law
+    of merit and demerit is the sole principle that regulates and
+    controls both the physical and moral world.
+
+    But how is a world brought into existence? Water, or rather
+    rain, is the chief agent, operating in the reproduction of a
+    system of nature. During an immense period of time rain pours
+    down with an unabating violence in the space left by the last
+    world that has been destroyed. Meanwhile strong winds, blowing
+    from opposite directions, accumulate the water within definite
+    and certain limits until it has filled the whole space. At last
+    appears on the surface of water, floating like a greasy
+    substance, the sediment deposited by water. In proportion as the
+    water dries up under the unremitting action of the wind, that
+    crust increases in size, until, by a slow, gradual, but sure
+    process, it invariably assumes the shape and proportion of our
+    planet, in the manner we are to describe. The centre of the
+    earth, indeed of a world or system of nature, is occupied by a
+    mountain of enormous size and elevation, called Mienmo. This is
+    surrounded by seven ranges of mountains, separated from each
+    other by streams, equalling, in breadth and depth, the height of
+    the mountain forming its boundaries in the direction of the
+    central elevation. The range nearest to the Mienmo rises to half
+    its height. Each successive range is half the height of the
+    range preceding it. Beyond the last stream are disposed four
+    great islands, in the direction of the four points of the
+    compass. Each of those four islands is surrounded by five
+    hundred smaller ones. Beyond those there is water, reaching to
+    the farthest limits of the world. The great island we inhabit is
+    the southern one, called Dzampoudipa, from the Jambu, or Eugenia
+    tree, growing upon it.
+
+    Our planet rests on a basis of water double the thickness of the
+    earth; the water itself is lying on a mass of air that has a
+    thickness double that of water. Below this aerial stratum is
+    _laha_, or vacuum.
+
+    Let us see now in what manner our planet is peopled, and whence
+    came its first inhabitants. From the seats of Brahmas which were
+    beyond the range of destruction when the former world perished,
+    three celestial beings, or, according to another version, six,
+    came on the earth, remaining on it in a state of perfect
+    happiness, occasionally revisiting, when it pleased them, their
+    former seats of glory. This state of things lasts during a long
+    period. At that time the two great luminaries of the day and the
+    stars of night have not as yet made their appearance, but rays
+    of incomparable brightness, emanating from the pure bodies of
+    those new inhabitants, illuminate the globe. They feed at long
+    intervals upon a certain gelatinous substance, of such a
+    nutritious power that the smallest quantity is sufficient to
+    support them for a long period. This delicious food is of the
+    most perfect flavour. But it happens that at last it disappears,
+    and is successively replaced by two other substances, one of
+    which resembles the tender sprout of a tree. They are so
+    nutritious and purified that in our present condition we can
+    have no adequate idea of their properties. They too disappear,
+    and are succeeded by a sort of rice called _Tha-le_. The
+    inhabitants of the earth eat also of that rice. But alas! the
+    consequences prove as fatal to them as the eating of the
+    forbidden fruit proved to the happy denizens of Eden. The
+    brightness that had hitherto encircled their bodies and
+    illuminated the world vanishes away, and, to their utmost
+    dismay, they find themselves, for the first time, sunk into an
+    abyss of unknown darkness. The eating of that coarse food
+    creates faeces and evacuations which, forcing their way out of
+    the body, cause the appearance of what marks the distinction of
+    the sexes. Passions, for the first time, burn and rage in the
+    bosom of those hitherto passionless beings. They are deprived of
+    the power to return to their celestial seats. Very soon
+    jealousy, contentions, &c., follow in the train of the
+    egotistical distinction of _mine_ and _thine_. Finding
+    themselves in the gloom of darkness, the unhappy beings sigh for
+    and long after light, when, on a sudden, the sun, breaking down
+    the barrier of darkness, bursts out, rolling, as it were, in a
+    flood of light, which illuminates the whole world; but soon
+    disappearing in the west below the horizon, darkness seems to
+    resume its hold. New lamentations and bewailings arise on the
+    part of men, when in a short time appears majestically the moon,
+    spreading its silvery and trembling rays of light. At the same
+    time the planets and stars take their respective stations in the
+    sky, and begin their regular revolutions. The need of settling
+    disputes that arise is soon felt by the new inhabitants; they
+    agree to elect a chief, whom they invest with a sufficient
+    authority for framing regulations which are to be obligatory on
+    every member of society, and power for enforcing obedience to
+    those regulations. Hence the origin of society.
+
+    Men, at first practising virtue, enjoyed a long life, the
+    duration of which reached to the almost incredible length of a
+    thingie. But they having much relaxed in the practice of virtue,
+    it lessened proportionably to their want of fervour in the
+    observance of the law, until, by their extreme wickedness, it
+    dwindled to the short period of ten years. The same ascending
+    and descending scale of human life, successively brought in by
+    the law of merit and demerit, takes place sixty-four times, and
+    constitutes an andrakap, or the duration of a world.
+
+    It remains only to mention rapidly some particulars regarding
+    the end of a revolution of nature. The cause of such an event is
+    the influence of the demerits, prevailing to such an extent as
+    to be all-powerful in working out destruction. Two solemn
+    warnings of the approaching dissolution of our planet are given
+    by Nats, one nearly 100,000 and the other 100 years before that
+    event. The bearers of such sad news make their appearance on
+    earth with marks of deep mourning, as best suited to afford
+    additional weight to their exhortations. They earnestly call on
+    men to repent of their sins and amend their lives. These last
+    summonses are generally heeded by all mankind, so that men, when
+    the world is destroyed, generally migrate, together with the
+    victims of hell who have atoned for their past iniquities, to
+    those seats of Brahmas that escape destruction. There are three
+    great principles of demerit, concupiscence, anger, and
+    ignorance. The world also is destroyed by the action of three
+    different agents, fire, water, and wind. Concupiscence is the
+    most common, though the less heinous of the three. Next comes
+    anger, less prevailing, though it is more heinous; but ignorance
+    is by far the most fatal of all moral distempers. The moral
+    disorder then prevailing causes destruction by the agency that
+    it sets in action. Concupiscence has for its agency fire; anger,
+    water; ignorance, wind; but in the following proportion. Of
+    sixty-four destructions of this world, fifty-six are caused by
+    conflagration, seven by water, and one by wind. Their respective
+    limits of duration stand as follows: conflagration reaches to
+    the five lowest seats of Brahmas; water extends to the eighth
+    seat, and the destructive violence of the wind is felt as far as
+    the ninth seat.
+
+    [14] Our planet or globe is composed, according to Buddhists,
+    of the mountain Mienmo, being in height 82,000 youdzanas (1
+    youdzana is, according to some authorities, equal to little less
+    than 12 English miles) above the surface of the earth, and in
+    depth equal to its height. Around this huge and tall elevation
+    are disposed the four great islands, according to the four
+    points of the compass; and each of these again is surrounded by
+    500 small islands. The countries south of the great chain of the
+    Himalaya are supposed to form the great island lying at the
+    south.
+
+    It would be easy to give, at full length, the ridiculous notions
+    entertained by Buddhists of these parts on geography and
+    cosmography, &c., &c.; but the knowledge of such puerilities is
+    scarcely worth the attention of a serious reader, who is anxious
+    to acquire accurate information respecting a religious system,
+    which was designed by its inventor to be the vehicle of moral
+    doctrines, with but very few dogmas. Those speculations upon
+    this material world have gradually found their place in the
+    collection of sacred writings, but they are no part of the
+    religious creed. They are of a Hindu origin, and convey Indian
+    notions upon those various topics. These notions even do not
+    belong to the system as expounded in the Vedas, but have been
+    set forth at a comparatively modern epoch.
+
+    [15] A Rahanda is a being very far advanced in perfection, and
+    gifted with high spiritual attainments, which impart to his
+    mortal frame certain distinguished prerogatives, becoming almost
+    spirits. Concupiscence is totally extinguished in a Rahanda; he
+    may be said to be fit for the state Neibban. Several classes are
+    assigned to Rahandas alone, according to their various degrees
+    of advancement in the way of perfection.
+
+    [16] It is an immutable decree that she on whom has been
+    conferred the singular honour of giving birth to a mortal who,
+    during the course of his existence, is to become a Buddha, dies
+    invariably seven days after her delivery, migrating to one of
+    the delightful seats of Nats. The Burmese translator observes
+    that a womb that has been, as it were, consecrated and
+    sanctified by the presence of a child of so exalted a dignity,
+    can never become afterwards the hidden abode of less dignified
+    beings. It must be confessed that the conception of Phralaong in
+    his mother's womb is wrapped up in a mysterious obscurity,
+    appearing as it does to exclude the idea of conjugal
+    intercourse. The Cochin-Chinese in their religious legends
+    pretend that Buddha was conceived and born from Maia in a
+    wonderful manner, not resembling at all what takes place
+    according to the order of nature.
+
+    [17] The Mount Himawonta is famous in all Buddhistic
+    compositions, as the scene where great and important events have
+    happened. It is in all probability the Himalaya, as being the
+    highest range of mountains ever known to Indian Buddhists.
+
+    [18] Pounhas are the Brahmins who, even in those days of remote
+    antiquity, were considered as the wisest in their generation.
+    They had already monopolised the lucrative trade of
+    fortune-tellers, astrologers, &c., and it appears that they have
+    contrived to retain it up to our own days. During my first stay
+    in Burmah I became acquainted with a young Pounha, wearing the
+    white dress, and getting his livelihood by telling the
+    horoscopes of newly-born infants, and even grown-up people. I
+    learned from him the mode of finding out by calculation the
+    state of the heavens at any given hour whatever. This mode of
+    calculation is entirely based on the Hindu system, and has
+    evidently been borrowed from that people.
+
+    Though Brahmins in those days, as in our own, worked on popular
+    ignorance and credulity in the manner abovementioned, we ought
+    not to lose sight of the great fact, borne out by this legend in
+    a most distinct and explicit way, that many among them devoted
+    all their time, energies, and abilities to the acquirement of
+    wisdom, and the observance of the most arduous practices. Their
+    austere mode of life was to a great extent copied and imitated
+    by the first religious of the Buddhist persuasion. Many
+    ordinances and prescriptions of the Wini agree, in a remarkable
+    degree, with those enforced by the Vedas. In the beginning, the
+    resemblance must have been so great as to render the
+    discrepancies scarcely perceptible, since we read in this very
+    work of an injunction made to the early converts, to bestow alms
+    on the Pounhas as well as on the Bickus or mendicant religious,
+    placing them both on a footing of perfect equality.
+
+    [19] Preitha is a being in a state of punishment and sufferings
+    on account of sins committed in a former existence. He is doomed
+    to live in the solitary recesses of uninhabited mountains,
+    smarting under the pangs of never-satiated hunger. His body, and
+    particularly his stomach, are of gigantic dimensions, whilst his
+    mouth is so small that a needle could scarcely be shoved into
+    it.
+
+    [20] In the Buddhistic system of cosmogony, 100,000 worlds
+    form one system, subject to the same immutable changes and
+    revolutions as affect this one which we inhabit. They admit,
+    indeed, that the number of worlds is unlimited, but they assert
+    that those forming one system are simultaneously destroyed,
+    reproduced and perfected, by virtue of certain eternal laws
+    inherent in matter itself.
+
+    [21] Tsadoomarit is the first of the six abodes of Nats. The
+    description of the pleasures enjoyed by the inhabitants of that
+    seat is replete with accounts of the grossest licentiousness.
+
+    [22] A Palou, or rather Bilou, is a monster with a human face,
+    supposed to feed on human flesh. His eyes are of a deep red hue,
+    and his body of so subtle a nature as never to project any
+    shadow. Wonderful tales are told of this monster, which plays
+    a considerable part in most of the Buddhistic writings.
+
+    [23] A Dzedi is a religious edifice of a conical form, supported
+    on a square basis, and having its top covered with what the
+    Burmese call an umbrella, resembling in its shape the musical
+    instrument vulgarly called _chapeau chinois_ by the French. On
+    each side of the quadrangular basis are opened four niches, in
+    the direction of the four cardinal points, destined to receive
+    statues of Buddha. This monument is of every dimension in size,
+    from the smallest, a few feet high, to the tallest, of one or
+    two hundred feet high. It is to be seen in every direction, and
+    in the neighbourhood of towns every elevation is crowned with
+    one or several Dzedis.
+
+    The word Dzedi means a sacred depository, that is to say, a
+    place where relics of Buddha were enshrined. The word has been
+    extended since to places which have become receptacles of the
+    scriptures, or of the relics of distinguished religious, who had
+    acquired eminence by their scientific and moral attainments. In
+    the beginning, those Dzedis were a kind of _tumuli_, or mounds
+    of earth or bricks, erected upon the shrine wherein relics were
+    enclosed. In proportion as the followers of the Buddhistic faith
+    increased in number, wealth, and influence, they erected Dzedis
+    on a grander scale, bearing always a great resemblance in shape
+    and form to the primitive ones. The stupas or topes discovered
+    in the Punjaub, and in other parts of the Indian Peninsula, were
+    real Buddhistic tumuli or Dzedis.
+
+    During succeeding ages, when relics could not be procured, the
+    faithful continued to erect Dzedis, the sight of which was
+    intended to remind them of the sacred relics, and they paid to
+    those relics and monuments the same veneration as they would
+    have offered to those enriched with those priceless objects.
+    In Burmah, in particular, the zeal, or rather the rage, for
+    building Dzedis has been carried to a degree scarcely to be
+    credited by those who have not visited that country. In the
+    following pages there will be found an attempt to describe the
+    various forms given to those monuments.
+
+    [24] The thabeit is an open-mouthed pot, of a truncated
+    spheroidical form, made of earth, iron, or brass, without
+    ornaments, used by the Buddhist monks when going abroad, in
+    their morning excursions, to receive the alms bestowed on them
+    by the admirers of their holy mode of life.
+
+
+
+
+CHAPTER II.
+
+    _Birth of Buddha in a forest -- Rejoicings on that occasion --
+    Kaladewila -- Prediction of the Pounhas -- Vain efforts of
+    Thoodaudana to thwart the effect of the Prediction._
+
+
+The time of her approaching confinement being close at hand, the
+princess solicited from her husband, King Thoodaudana, leave to go to
+the country of Dewah,[1] amongst her friends and relatives. As soon as
+her request was made known, the king ordered that the whole extent of
+the road between Kapilawot and Dewah should be perfectly levelled, and
+lined on both sides with plantain trees, and adorned with the finest
+ornaments. Jars, full of the purest water, were to be deposited all
+along the road at short intervals. A chair of gold was made ready for
+conveying the queen; and a thousand noblemen, attended by an innumerable
+retinue, were directed to accompany her during the journey. Between the
+two countries an immense forest of lofty Engyin trees extends to a great
+distance. As soon as the _cortege_ reached it, five water-lilies shot
+forth spontaneously from the stem and the main branches of each tree,
+and innumerable birds of all kinds, by their melodious tunes, filled the
+air with the most ravishing music. Trees, similar in beauty to those
+growing in the seats of Nats, apparently sensible of the presence of the
+incarnated Buddha, seemed to share in the universal joy.
+
+On beholding this wonderful appearance of all the lofty trees of the
+forest, the queen felt a desire to approach nearer and enjoy the
+marvellous sight offered to her astonished regards. Her noble attendants
+led her forthwith a short distance into the forest. Maia, seated on her
+couch, along with her sister Patzapati, desired her attendants to have
+it moved closer to an Engyin tree (_shorea robusta_), which she pointed
+out. Her wishes were immediately complied with. She then rose gently on
+her couch; her left hand, clasped round the neck of her sister,
+supported her in a standing position. With the right hand she tried to
+reach and break a small branch, which she wanted to carry away. On that
+very instant, as the slender rattan, heated by fire, bends down its
+tender head, all the branches lowered their extremities, offering
+themselves, as it were, to the hand of the queen, who unhesitatingly
+seized and broke the extremity of one of the young boughs. By virtue of
+a certain power inherent in her dignity, on a sudden all the winds blew
+gently throughout the forest. The attendants, having desired all the
+people to withdraw to a distance, disposed curtains all round the place
+the queen was standing on. Whilst she was in that position, admiring
+the slender bough she held in her hands, the moment of her confinement
+happened, and she was delivered of a son.[D]
+
+    [D] On the same day a son was born to Amitaudana, called Ananda.
+    The wife of Thouppaboudha of Dewah was delivered of a daughter,
+    called Yathaudara, who became afterwards the wife of Phralaong.
+    Anouroudha, the son of Thookaudana, was ushered into existence
+    on the same solemn occasion. The above-named Ananda was first
+    cousin to the Buddha, and subsequently became the amiable,
+    faithful, and devoted disciple who, during twenty-five years,
+    attended on the person of Buddha, and affectionately ministered
+    to all his wants. After the death of his mother Maia, Phralaong
+    was nursed and brought up with the greatest care by his aunt
+    Patzapati, sometimes called Gautamee.
+
+Four chief Brahmas[2] received the new-born infant on a golden net-work,
+and placed him in the presence of the happy mother, saying, "Give
+yourself up, O Queen, to joy and rejoicing; here is the precious and
+wonderful fruit of your womb."[E]
+
+    [E] _Remarks of the Burmese Translator._--When children are born
+    they appear in this world covered all over their bodies with
+    impure and disgusting substances. But an exception was made in
+    favour of our infant Phralaong. He was born without the least
+    stain of offending impurity; he was ushered into this world,
+    pure and resplendent, like a fine ruby placed on a piece of the
+    richest cloth of Kathika. He left his mother's womb with his
+    feet and hands stretched out, exhibiting the dignified
+    countenance of a Pundit descending from the place where he has
+    expounded the law. Though both mother and child were exempt from
+    the humiliating miseries common to all other human beings, there
+    came down from the skies upon both, by way of a respectful
+    offering, gentle showers of cold and warm water, succeeding each
+    other alternately in a regular order.
+
+From the hands of the four chiefs of Brahmas, four chiefs of Nats
+received the blessed child, whom they handed over to men, who placed him
+on a beautiful white cloth. But to the astonishment of all, he freed
+himself from the hands of those attending upon him, and stood in a firm
+and erect position on the ground, when casting a glance towards the
+east, more than one thousand worlds appeared like a perfectly levelled
+plain. All the Nats inhabiting those worlds made offerings of flowers
+and perfumes, exclaiming with exultation, "An exalted personage has made
+his appearance;--who can ever be compared to him? who has ever equalled
+him? He is indeed the most excellent of all beings." Phralaong looked
+again towards the three other directions. Raising his eyes upwards, and
+then lowering them down, he saw that there was no being equal to him.
+Conscious of his superiority, he jumped over a distance of seven lengths
+of a foot, in a northern direction, exclaiming,--"This is my last birth;
+there shall be to me no other state of existence; I am the greatest of
+all beings."[3] He then began to walk steadily in the same direction. A
+chief of Brahmas held over his head the white umbrella.[4] A Nat carried
+the golden fan. Other Nats held in their hands the golden sword, the
+golden slippers, the cope set with the rarest precious stones, and other
+royal insignia.[F]
+
+    [F] _Remarks of the Burmese Translator._--In former existences,
+    our Phralaong is said to have spoken a few words immediately
+    after his birth, viz., when he was Mahauthata and Wethandra. In
+    the first, he came into this world holding in his hands a small
+    plant, which a Nat had brought and placed in his tender hands at
+    that very moment. He showed it to his mother, who asked him
+    what it was. "This is a medicinal plant," replied he, to his
+    astonished mother. The plant was cast into a large jar full of
+    water, and the virtualised liquid ever retained the power of
+    curing every kind of bodily distemper. When he was born, or
+    rather began the existence in which he was called Wethandra, he
+    stretched out his hands asking something from his mother which
+    he might bestow on the needy. The mother put at his disposal one
+    thousand pieces of silver.
+
+Thirty-two mighty wonders had proclaimed the incarnation of Phralaong in
+his mother's womb, and the same number of wonders announced his birth to
+the earth. Moreover, in that same moment were born the beautiful
+Yathaudara, Ananda, the son of Amitaudana, the noblemen Tsanda and
+Kaludari, and the horse Kantika. The great tree Bodi also sprung from
+the ground, in the forest of Oorouwela, about two youdzanas distant from
+the city of Radzagio, and in a north-easterly direction from that place,
+and the four golden vases suddenly reappeared.
+
+The inhabitants of Dewah, joining those of Kapilawot, set out for the
+latter country with the newly-born infant, to whom they rendered the
+greatest honours. The Nats of the seat of Tawadeintha, on hearing that a
+son was born to King Thoodaudana, and that under the shade of the tree
+Bodi[5] he would become a true Buddha with a perfect knowledge of the
+four great truths, gave full vent to their boundless joy, hoisting
+unfurled flags and banners in every direction, in token of their
+indescribable rejoicings.
+
+There was a celebrated Rathee, named Kaladewila, who had passed through
+the eight degrees of contemplation, and who was in the habit of
+resorting daily to the prince's palace for his food. On that very day,
+having taken his meal as usual, he ascended to the seat of
+Tawadeintha,[6] and found the fortunate inhabitants of that seat giving
+themselves up to uncommon rejoicings. He asked them the reason of such
+an unusual display of enrapturing transports of exultation. "It is,"
+replied they to the inquiring Rathee, "because a son is born to King
+Thoodaudana, who will soon become a true Buddha. Like all former
+Buddhas, he will preach the law and exhibit in his person and throughout
+his life the greatest wonders and a most accomplished pattern of the
+highest virtues. We will hear the law from his very mouth."
+
+On hearing the answer of the Nats, Kaladewila immediately left the seat
+of Tawadeintha, and directed his aerial course towards the palace of
+Thoodaudana. Having entered into the palace and occupied the place
+prepared for him, he conveyed to the king the good tidings of a son
+having been born unto him.
+
+A few days after this message, the royal child was brought into the
+presence of his rejoicing father. Kaladewila was present on the
+occasion. Thoodaudana ordered that the child should be attired with the
+finest dress, and placed in the presence of the Rathee, in order to pay
+him his respects. But the child rose up and set his two feet on the
+curled hair of the venerable personage. The persons present on the
+occasion, not knowing that a Buddha in his last existence never bows
+down to any being, thought that the head of the imprudent child would be
+split into seven parts as a punishment for his unbecoming behaviour. But
+Kaladewila, rising up from his seat, and lifting up his hands to his
+forehead, bowed respectfully to the infant Phralaong. The king,
+astonished at such an unusual condescension from so eminent a personage,
+followed his example, and out of respect prostrated himself before his
+son.
+
+By virtue of his great spiritual attainments, Kaladewila could recollect
+at once all that had taken place during the forty preceding worlds, and
+foresee all that would happen during the same number of future
+revolutions of nature. On seeing the high perfections shining forth in
+our Phralaong, he considered attentively whether he would become a
+Buddha or not. Having ascertained that such a dignity was reserved for
+him, he wished to know if the remaining period of his own existence
+would permit him to witness the happy moment when he would be a Buddha.
+To his deep regret, he foresaw that the end of his life would come
+before the occurrence of that great event, and that he would have then
+migrated to one of the seats of Arupa, and be, therefore, deprived of
+the favour of hearing the law from his mouth. This foresight caused a
+profound sadness in his heart, and abundant tears flowed from his eyes.
+But when he reflected on the future destiny of the blessed child, he
+could not contain within himself the pure joy that overflowed his soul.
+The people present on the occasion soon observed the opposite emotions
+which alternately affected the soul of Kaladewila. They asked him the
+reason of such an unusual occurrence. "I rejoice," said he, "at the
+glorious destiny of that child; but I feel sad and disconsolate when I
+think that it will not be given to me to see and contemplate him clothed
+with the dignity of Buddha. I bewail with tears my great misfortune."
+
+With a view of assuaging his sorrow, Kaladewila, casting another glance
+towards future events, eagerly sought to discover if, among his
+relatives, there would not be at least one who would be so fortunate as
+to see Phralaong in the nature of Buddha. He saw with inexpressible
+delight that his nephew Nalaka would enjoy the blessing denied to
+himself. Thereupon he went in all haste to his sister's house, inquiring
+about her son. At his request the lad was brought into his presence.
+"Beloved nephew," said the venerable Rathee, "thirty-five years
+hence,[7] the son of King Thoodaudana will become a Buddha; you will
+contemplate him in that sublime and exalted nature. From this day,
+therefore, you shall embrace the profession of Rahan." The young man,
+who descended from a long succession of wealthy noblemen, said within
+himself, "My uncle, indeed, never says anything but under the impulse of
+irresistible and cogent motives. I will follow his advice and will
+become a recluse." He immediately ordered the purchase of the insignia
+of his new profession, a patta, a thingan,[8] and other articles. His
+head was shaved, and he put on the yellow garb. Attired in his new
+dress, he looked all round, and saw that, amongst all beings, the
+Rahans are by far the most excellent. Then turning towards the place
+which Phralaong occupied, he prostrated himself five successive times in
+that direction, rose up, placed the patta in its bag, threw it over his
+shoulder, and directed his steps towards the solitude of Himawonta,
+where he devoted himself to all the exercises of his profession. At the
+time Phralaong became a Buddha, our hermit went to that great master,
+learnt from him the works that lead to the state of perfect stability of
+mind, returned back to his solitude, and attained to the perfection of
+Rahanda by the practice of the eminent works. Seven months after his
+return, the end of his existence arrived, when, disentangled from all
+the ties that had hitherto kept him in the world of passions, he reached
+the happy state of Neibban.
+
+
+FOOTNOTES
+
+    [1] This country of Dewah is one of the sixteen countries, so
+    much celebrated in the Buddhistic annals, where the greatest
+    religious events have taken place. They are placed in the
+    centre, north, and north-west portions of Hindustan. In this
+    place was born the celebrated Dewadat, who became brother-in-law
+    to Buddha himself. But notwithstanding the close ties of
+    relationship that united him to so saintly a personage, Dewadat
+    is represented as the incarnation of evil, ever opposed to
+    Buddha in his benevolent designs in favour of human kind. At
+    last, in an attempt against his brother-in-law's life, he met
+    with a condign punishment. The earth burst open under his feet,
+    and, surrounded by devouring flames, he rolled down to the
+    bottom of the lowest hell, acknowledging, however, in the
+    accents of a true but tardy repentance, his errors and the
+    unconquerable power of Buddha. Three red-hot iron bars transfix
+    him perpendicularly, hanging him in an erect position, whilst
+    three other bars pierce him through the shoulders and the side.
+    For his repentance he is to be delivered hereafter from those
+    torments, and restored to earth, in order to acquire merits that
+    may entitle him to a better place in future existences. Some
+    accounts mention that he is to become a Pietzega Buddha. This
+    story respecting Dewadat has given rise in Burmah to a very
+    strange misconception. The Burmese, with their usual
+    thoughtlessness, on hearing of the particulars respecting the
+    sufferings and mode of death of our Saviour, concluded that he
+    must have been no other but Dewadat himself, and that, for
+    holding opinions opposite to those of Buddha, he suffered such a
+    punishment. The writer was not a little surprised to find in the
+    writings of the old Barnabite missionaries a lengthened
+    confutation of this erroneous supposition.
+
+    [2] According to Buddhistic notions, Buddha labours during his
+    mortal career for the benefit of all living beings. His
+    benevolent and compassionate heart, free from all partiality,
+    feels an ardent desire of opening before them the way that leads
+    to deliverance from the miseries of every succeeding existence,
+    and of bringing them finally to the never troubled state of
+    Neibban. Such a generous and benevolent disposition constitutes
+    the genuine characteristic of Buddha. The Brahmas, inhabiting
+    the sixteen seats of Rupa, are all but ripe for obtaining the
+    crowning point of Buddhistic perfection. They only wait for the
+    presence of a Buddha to unloose, by his preachings, the slender
+    ties that keep them still connected with this material world.
+    The Nats, though far less advanced in merits and perfection,
+    eagerly look forward for the apparition of that great personage,
+    who is to point out to them the means of freeing themselves from
+    the influence of passions, and thereby destroying in them the
+    principle of demerits. Men, also, in their state of probation
+    and trial, want the mighty aid of a Buddha, who will enable them
+    by his transcendent doctrine to advance in merits, so as either
+    to arrive at once at the ever-quiescent state of Neibban, or
+    progress gradually on the way. Hence, on his birth, Buddha is
+    ministered to by those three sorts of intelligent beings, who
+    are particularly destined to share in the blessings his coming
+    is designed to shower on them.
+
+    The mission of a Buddha is that of a saviour. His great object,
+    to make use of a Buddhistic expression, is, during his
+    existence, to procure the deliverance of all the beings that
+    will listen to his instructions and observe the precepts of the
+    law. He is distinguished by feelings of compassion and an ardent
+    love for all beings, as well as by an earnest desire of
+    labouring for their welfare. These are the true characteristics
+    of his heart. In this religious system mention is often made of
+    Pitzegabuddhas, who have all the science and merits of a Buddha,
+    but they are deficient in the above-mentioned qualities, which
+    form, as it were, the essence of a true and genuine Buddha. They
+    are never therefore honoured with the noble appellation of
+    Buddha.
+
+    [3] The Chinese, Cochin-Chinese, Cingalese, and Nepaulese
+    Legends all agree in attributing to Phralaong the use of reason
+    from the moment he was born, as well as the power of uttering
+    with a proud accent the following words: "I am the greatest of
+    all beings; this is my last existence." To his own eyes he must
+    have appeared in this world without any competitor, since he
+    knew already that he was destined to release countless beings
+    from the trammels of existence, and lead them to a state of
+    perfect rest, screened for ever from the incessant action of
+    merits and demerits. He alone whose mind is deeply imbued with
+    Buddhistic notions can boast exultingly that he has at length
+    arrived at his last existence, and that, within a few years, he
+    will escape out of the whirlpool of endless existences, wherein
+    he has been turning and fluctuating from a state of happiness to
+    one of wretchedness. This perpetual vicissitude is to him the
+    greatest evil, the opposite of which is, therefore, the greatest
+    good. No wonder, then, to hear our Phralaong, who was better
+    acquainted with the miseries attending existence than any one
+    else, exclaiming with the accents of a complete joy--"This is my
+    last existence."
+
+    The Burmese translator seems delighted to remark that on two
+    former occasions Phralaong, then an infant, had spoken distinct
+    words, which he addressed to his mother. This happened in the
+    beginning of the two existences during which he practised two of
+    the ten great virtues. It took place first on the day he was
+    born to that existence, when, under the name of Mahauthata, he
+    displayed consummate skill and wisdom. The legend of Mahauthata
+    is a very amusing performance, written in a very pure language,
+    and relating stories about as credible as those we read in the
+    Arabian Tales of a Thousand and One Nights. What surprised the
+    writer not a little, was to find, in perusing that composition,
+    a decision given by our Mahauthata, in a case perfectly similar
+    to that which showed forth, in the presence of all Israel, the
+    incomparable wisdom of Solomon. When Phralaong practised the
+    last and most perfect of virtues, liberality, carried to its
+    farthest limits, ending in perfect abnegation of self, and
+    renouncing all that he possessed, he entered, too, into this
+    world with the faculty of speech, and became a prince under the
+    name of Wethandra. The legend of Wethandra is by far the best of
+    all. Taking it as a mere romance, it is replete with
+    circumstantial details well calculated to excite the finest
+    emotions of the heart. The latter part, in particular, can
+    scarcely be read without heart-moving feelings of pity and
+    commiseration, on beholding our Phralaong parting willingly with
+    all his property, with his wife and his lovely children, and
+    finally offering his own person, to satisfy the ever-renewed
+    calls on his unbounded generosity.
+
+    [4] In Burmah the use of the white umbrella is limited to the
+    king and idols. The former can never move without having some
+    one to hold over his head this distinguishing mark of royalty.
+    Any one who has been introduced into the palace of Amerapoora
+    will not have forgotten how great was his satisfaction on
+    beholding the white umbrella towering above the sides of
+    passages, and moving in the direction he was sitting in. He knew
+    that the time of his expectation was at an end, and that in a
+    moment he would behold the golden face.
+
+    [5] In glancing over the genealogy of the twenty-eight last
+    Buddhas, the writer has observed that every Buddha has always
+    obtained the supreme intelligence under the shadow of some
+    trees. Our Phralaong, as will be seen hereafter, attained to the
+    exalted dignity of Buddha under the tree Baudhi (_ficus
+    religiosa_), which grew up spontaneously at the very moment he
+    was born. The writer has never been able to discover any
+    well-grounded reason to account for this remarkable
+    circumstance, so carefully noted down, relating the particulars
+    attending the elevation of a being to this high station. For
+    want of a better one, he will be permitted to hazard the
+    following conjecture. Our Phralaong, previous to his becoming a
+    Buddha, withdrew into solitude for the purpose of fitting
+    himself for his future calling, in imitation of all his
+    predecessors, leading an ascetic life, and devoting all his
+    undivided attention and mental energies to meditation and
+    contemplation, coupled with works of the most rigorous
+    mortification. The senses, he knew well, were to be submitted to
+    the uncontrolled sway of reason, by allowing to himself only
+    what was barely requisite for supporting nature. Regardless of
+    every comfort, his mind was bent upon acquiring the sublime
+    knowledge of the principle and origin of all things, on
+    fathoming the miseries of all beings, and on endeavouring to
+    discover the most efficacious means of affording them a thorough
+    relief, by pointing out to them the road they had to follow in
+    order to disentangle themselves from the trammels of existence,
+    and arrive at a state of perfect rest. In common with all other
+    ascetics, our Phralaong had no other shelter against the
+    inclemency of the seasons but the protecting shadow of trees. It
+    was under the cooling and refreshing foliage of the trees of the
+    forests, that he spent his time in the placid and undisturbed
+    work of meditation, acquiring gradually that matchless knowledge
+    and consummate wisdom which he needed for carrying on to
+    perfection the benevolent undertaking he had in contemplation.
+
+    [6] It is a maxim generally received amongst Buddhists, that
+    he who has far advanced in the way of perfection acquires
+    extraordinary privileges both in his soul and his body. The
+    latter obtains a sort of spiritualised nature, or rather matter
+    becomes so refined and purified that he is enabled to travel
+    over distances with almost the rapidity of the thought of the
+    mind. The former, by the help of continual meditation on the
+    causes and nature of all things, enlarges incessantly its sphere
+    of knowledge. The remembrance of the past revives in the mind.
+    From the lofty position such a being is placed in, he calmly
+    considers and watches the movement of events that will take
+    place in future times. The more his mind expands, and the sphere
+    of his knowledge extends, the greater are the perfections and
+    refinements attending the coarser part of his being.
+
+    [7] According to the prophecy of Kaladewila, Phralaong is to
+    become Buddha when thirty-five years old. The total duration of
+    his life being eighty years, it follows that he has lived as
+    Buddha forty-five years. The advice of the old Rathee to his
+    nephew Nalaka, to become a Rahan in order to better dispose
+    himself to welcome the coming of Buddha, and listen with greater
+    benefit to his preachings, leads me to make a remark and write
+    down an observation that has been already alluded to. From this
+    passage and many others which the reader will easily notice
+    hereafter, as well as from the example of Buddha himself, one
+    must suppose that at the time Phralaong was born, some
+    institutions, the most important one at least, viz., that of the
+    Rahans, recluses, or monks, already existed in a more or less
+    perfect state. Relying solely on the authority of this Legend,
+    no attempt at denying this supposition can ever be made.
+    Kaladewila speaks of the order of Rahans as of a thing well
+    known. Nalaka sends to the bazaar for the purchase of the dress
+    and other articles he wanted for his new mode of life.
+    Phralaong, on his way to his garden, sees a Rahan, whose habits
+    and manners are described to him by his coachman. Having become
+    Buddha, he meets with ascetics and recluses living in community,
+    leading a life much resembling that which he is supposed to have
+    hereafter instituted, holding but few opinions, which, according
+    to his own standard, were heretical. From these facts flows the
+    natural conclusion that Gaudama is not the inventor or
+    originator of all the Buddhistic disciplinary institutions. He
+    found among the multifarious sects of Brahminism many practices
+    and ordinances which he approved of and incorporated or embodied
+    in his new system. This is another proof, amounting to a
+    demonstration, that Buddhism is an offshoot of the great Hindu
+    system. In this respect, Gaudama borrowed largely from what he
+    found existing in his own days, in the schools he resorted to,
+    and re-echoed many tenets upheld by the masters under whom he
+    studied the sciences and the training to morals and virtue. He
+    enlarged and developed certain favourite theories and principles
+    which had found favour with him; at the same time, for the
+    purpose of leading his disciples to perfection, he enforced many
+    disciplinary regulations, almost similar to those he had been
+    subjected to during the years of his probation. He was certainly
+    an ardent promoter of the perfected and improved system he
+    endeavoured to introduce.
+
+    [8] The Thingan or Tsiwaran is composed of three parts--the
+    thinbaing, resembling an ample petticoat, bound up to the waist,
+    with a leathern girdle, and falling down to the heels; the
+    kowot, which consists of a sort of cloak of a rectangular shape,
+    covering the shoulders and breast, and reaching somewhat below
+    the knee; and the dougout, which is a piece of cloth of the same
+    shape, folded many times, thrown over the left shoulder when
+    going abroad, and used to sit on when no proper seat has been
+    prepared. The colour of these three pieces, constituting the
+    dress of a recluse, is invariably yellow. The jack-tree supplies
+    the material for dyeing the cloth yellow. In order to maintain a
+    spirit of perfect poverty among the members of the order of the
+    recluse, the Wini prescribes that the tsiwaran ought to be made
+    up with rags picked up here and there, and sewed together. The
+    rule, in this respect, at least as far as its spirit goes, is
+    thoroughly disregarded, and has become almost a dead letter.
+
+    The hairs of the head and the beard, being too often objects
+    which vanity turns to its own purposes, are, to say the least,
+    mere superfluities. A stern contemner of worldly things must, of
+    course, do away with things which may prove temptations to him,
+    or at least afford him unnecessary trouble. Hence no layman can
+    ever aspire to become a Rahan unless he has previously submitted
+    to the operation of a complete shaving of the head, including
+    even the eye-brows.
+
+
+
+
+CHAPTER III.
+
+    _A Name is given to the child -- Prediction of the Pounhas
+    respecting the child -- Death of Maia -- Miraculous occurrence
+    at the child's cradle -- Adolescence of the Phralaong -- He sees
+    the four signs -- Return from the garden to the royal city._
+
+
+Five days after the birth of Phralaong, took place the ceremony of
+washing the head and giving him a name. In the apartment of the palace
+several kinds of perfumed wood and essences, such as sandal-wood,
+lignum, aloes, camphor, &c., were strewed profusely, as well as the most
+exquisitely scented flowers and parched rice. The nogana (a sort of
+beverage made of milk, sugar, and honey) was prepared in great
+abundance. One hundred and eighty Pounhas,[1] the most versed in the
+science of astrology, were invited to partake of a splendid
+entertainment in the palace. The king made to every one of them costly
+presents, and desired them to examine carefully all the signs,
+prognosticating the future destiny of his son. Amidst that crowd of
+soothsayers, eight Pounhas were present, who explained the dream that
+Maia had in the beginning of her pregnancy. Seven of them, lifting up
+the index[2] of each hand of the child, were amazed at the wonderful
+signs their eyes met. "If this child," said they, "remain in the society
+of men, he will become a mighty ruler that will bring all nations under
+his sway; but if he embrace the profession of recluse, he will certainly
+become a Buddha." They began to foretell the incomparable glory and high
+honours that would attend his universal reign. The eighth Pounha, named
+Kauntagnia, the descendant of the celebrated son of Thoodata, and the
+youngest of all, raised up the index of one hand of the child. Struck
+with the wonderful and unmistakable signs that forced themselves on his
+view, he exclaimed, "No! this child will not remain long in the society
+of men; he will free himself from the vicissitudes[3] and miseries
+attending the existence of all beings, and will finally become a
+Buddha." As the child was to be the instrument for promoting the welfare
+and merits of all mortals, they gave him the name of Theiddat.
+
+Seven days after her confinement Maia died, and by the virtue of her
+merits migrated to the seat of Toocita, and became the daughter of a
+Nat.[G] Her death was not the result of her delivery, but she departed
+this world because the term of her life had come. On their return to
+their home, the Pounhas assembled their children and said to them, "We
+are already advanced in years. We dare not promise to ourselves that we
+will ever see the son of King Thoodaudana become a Buddha; but to you
+such a favour is reserved. Listen respectfully to all his instructions,
+and endeavour to enter the profession of Rahan without delay, and
+withdraw into solitude. Let us also all join you in that holy vocation."
+Three Pounhas refused the invitation, and would not enter the
+profession. The five others cheerfully gave up everything, and became
+distinguished members of the ascetic body.
+
+    [G] Maia was confined in the beginning of the third age. This
+    expression is rather a very loose and general one, and is far
+    from indicating, with any approach to accuracy, the period of
+    Maia's age when she was delivered of her son. The age of man is
+    divided into three parts. The first extends from birth to the
+    sixteenth or eighteenth year; the second goes to the forty-fifth
+    year or thereabout; and the third, from the forty-fifth year to
+    the end of life. Phralaong was born on the 68th year of the
+    Eatzana era, on the 6th after the full moon of the month
+    Katsong. Maia was therefore fifty-six years old. The author of
+    this work strives hard to prove this the age, apparently
+    advanced of Maia, was the best fitted for securing the safety
+    and perfection of the fruit of her womb.
+
+King Thoodaudana, hearing of the explanation given by the Pounhas,
+inquired whether his son was really to become a Rahan. Having been
+assured that all the signs predicted the future destiny of his son to
+such a calling, he desired to know what those signs were. He was told
+that the four following things were the very signs foreshowing the
+future career of his son, viz., an old man, a sick man, a dead man, and
+a recluse.[4] As soon as his son should successively remark those four
+signs, he would immediately come to the conclusion that the state of
+Rahan alone is worthy of the warm admiration and eager wishes of a wise
+man.
+
+King Thoodaudana, who ardently wished to see his son become a great
+monarch, whose sway would extend over the four great islands and the two
+thousand smaller ones, gave the strictest orders that none of the four
+omens should ever meet his eyes. Guards were placed in every direction
+at distances of a mile, charged with but one care, that of keeping out
+of his son's sight the appearance of these fatal omens.
+
+On that day eighty thousand noblemen, who were present at the great
+rejoicings, pledged themselves each one to give one of his male children
+to attend on the royal infant. "If he become," said they, "a mighty
+monarch, let our sons be ever with him, as a guard of honour to confer
+additional lustre on his wonderful reign. If he be ever elevated to the
+sublime dignity of Buddha, let our children enter the holy profession of
+recluse, and follow him whithersoever he may direct his steps."
+
+Thoodaudana, with the tender solicitude of a vigilant father, procured
+for his beloved offspring nurses exempt from all corporeal defects, and
+remarkable for their beautiful and graceful appearance.
+
+The child grew up, surrounded with a brilliant retinue of numerous
+attendants.
+
+On a certain day happened the joyful feast of the ploughing season. The
+whole country, by the magnificence of the ornaments that decorated it,
+resembled one of the seats of Nats. The country people without
+exception, wearing new dresses, went to the palace. One thousand ploughs
+and the same number of pairs of bullocks were prepared for the occasion.
+Eight hundred ploughs, less one, were to be handled and guided by
+noblemen. The ploughs, as well as the yokes and the horns of the
+bullocks, were covered with silver leaves. But the one reserved for the
+monarch was covered with leaves of gold. Accompanied by a countless
+crowd of his people, King Thoodaudana left the royal city and went into
+the middle of extensive fields. The royal infant was brought out by his
+nurses on this joyful occasion. A splendid jambu tree (_Eugenia_),
+loaded with thick and luxuriant green foliage, offered on that spot a
+refreshing place under the shade of its far-spreading branches. Here the
+bed of the child was deposited. A gilt canopy was immediately raised
+above it, and curtains, embroidered with gold, were disposed round it.
+Guardians having been appointed to watch over the infant, the king,
+attended by all his courtiers, directed his steps towards the place
+where all the ploughs were held in readiness. He instantly put his hands
+to his own plough; eight hundred noblemen, less one, and the country
+people followed his example. Pressing forward his bullocks, the king
+ploughed to and fro through the extent of the fields. All the ploughmen,
+emulating their royal lord, drove their ploughs in a uniform direction.
+The scene presented a most animated and stirring spectacle on an immense
+scale. The applauding multitude filled the air with cries of joy and
+exultation. The nurses, who kept watch by the side of the infant's
+cradle, excited by the animated scene, forgot the prince's orders, and
+ran near to the spot to enjoy the soul-stirring sight displayed before
+their admiring eyes. Phralaong, casting a glance all round, and seeing
+no one close by him, rose up instantly, and, sitting in a cross-legged
+position, remained absorbed as it were in a profound meditation. The
+other nurses, busy in preparing the prince's meal, had spent more time
+than was at first contemplated. The shadow of the trees had, by the
+movement of the sun, turned in an opposite direction. The nurses,
+reminded by this sight that the infant had been left alone, and that his
+couch was exposed to the rays of the sun, hastened back to the spot they
+had so imprudently left. But great was their surprise when they saw that
+the shadow of the jambu tree had not changed its position, and that the
+child was quietly sitting on his bed. The news of that wonder was
+immediately conveyed to King Thoodaudana, who came in all haste to
+witness it. He forthwith prostrated himself before his son, saying,
+"This is, beloved child, the second time that I bow to you."
+
+Phralaong[5] having reached his sixteenth year, his father ordered three
+palaces to be built for each season of the year. Each palace had nine
+stories; and forty thousand maidens, skilful in playing all sorts of
+musical instruments, were in continual attendance upon him, and charmed
+all his moments by uninterrupted dances and music. Phralaong appeared
+among them with the beauty and dignity of a Nat, surrounded with an
+immense retinue of daughters of Nats. According to the change of seasons
+he passed from one palace into another, moving as it were in a circle of
+ever-renewed pleasures and amusements. It was then that Phralaong was
+married to the beautiful Yathaudara, his first cousin, and the daughter
+of Thouppabudha and of Amitau. It was in the eighty-sixth year of his
+grandfather's era that he was married, and also consecrated Prince royal
+by the pouring of the blessed water over his head.
+
+Whilst Phralaong was spending his time in the midst of pleasures, his
+relatives complained to the king of the conduct of his son. They
+strongly remonstrated against his mode of living, which precluded him
+from applying himself to the acquisition of those attainments befitting
+his exalted station. Sensible of these reproaches, Thoodaudana sent for
+his son, to whom he made known the complaints directed against him by
+his relatives. Without showing any emotion, the young prince replied,
+"Let it be announced at the sound of the drum throughout the country,
+that this day week I will show to my relatives in the presence of the
+best masters that I am fully conversant with the eighteen sorts of arts
+and sciences." On the appointed day he displayed before them the extent
+of his knowledge; they were satisfied, and their doubts and anxieties on
+his account were entirely removed.
+
+On a certain day Phralaong, desiring to go and enjoy some sports in his
+garden, ordered his coachman to have his conveyance ready for that
+purpose. Four horses, richly caparisoned, were put to a beautiful
+carriage, that resembled the dwelling-place of a Nat. Phralaong having
+occupied his seat, the coachman drove rapidly towards the garden. The
+Nats, who knew that the time was near at hand when Phralaong would
+become a Buddha, resolved to place successively before his eyes the four
+signs foreshowing his future high dignity. One of them assumed the form
+of an old man, the body bending forward, with grey hairs, a shrivelled
+skin, and leaning languidly on a heavy staff. In that attire, he
+advanced slowly, with trembling steps, towards the prince's conveyance.
+He was seen and remarked only by Phralaong and his coachman. "Who is
+that man?" said the prince to his driver; "the hairs of his head,
+indeed, do not resemble those of other men." "Prince," answered the
+coachman, "he is an old man. Every born being is doomed to become like
+him; his appearance must undergo the greatest changes, the skin by the
+action of time will shrivel, the hairs turn grey, the veins and
+arteries, losing their suppleness and elasticity, will become stiff and
+hardened, the flesh will gradually sink and almost disappear, leaving
+the bare bones covered with dry skin." "What?" said to himself the
+terrified prince; "birth is indeed a great evil, ushering all beings
+into a wretched condition, which must be inevitably attended with the
+disgusting infirmities of old age!" His mind being taken up entirely
+with such considerations, he ordered his coachman to drive back to the
+palace. Thoodaudana, having inquired from his courtiers what motive had
+induced his son to return so soon from the place of amusement, was told
+that he had seen an old man, and that he entertained the thought of
+becoming a Rahan.[H] "Alas!" said he, "they will succeed in thwarting
+the high destiny of my son. But let us try now every means to afford him
+some distraction, so that he may forget the evil idea that has just
+started up in his mind." He gave orders to bring to his son's palace the
+prettiest and most accomplished dancing-girls, that, in the midst of
+ever renewed pleasure, he might lose sight of the thought of ever
+entering the profession of Rahan. The guard surrounding his palace was
+doubled, so as to preclude the possibility of his ever seeing the other
+signs.
+
+    [H] In the course of this work the word Rahan is often used. It
+    is of the greatest importance that the reader should firmly
+    seize the meaning that it is designed to convey. We find it
+    employed to designate, in general, the religious belonging
+    either to the Buddhistic or Brahminical sects. When Buddhists
+    happen to mention their brethren of the opposite creed, who have
+    renounced the world and devoted themselves to the practice of
+    religious duties, they invariably call them Rahans. When they
+    speak of Pounhas or Brahmins, who are living in the world,
+    leading an ordinary secular mode of life, they never style them
+    Rahans. Thence we may safely infer that the individuals to whom
+    this denomination was applied formed a class of devotees quite
+    distinct from the laymen.
+
+    That class, it appears, comprised all the individuals who lived
+    either in community under the superintendence and guidance of a
+    spiritual superior, or privately in forests under the protecting
+    shade of trees, and in lonely and solitary places. The latter
+    religious are, however, generally designated by the appellation
+    of Ascetics and Rathees. They were the forefathers of those
+    fanatics who up to our days have appeared through the breadth
+    and length of the Indian Peninsula, practising penitential deeds
+    of the most cruel and revolting description. They are described
+    by Buddhists as wearing curled and twisted hair, clad in the
+    skins of wild beasts, and not unfrequently quite destitute of
+    any sort of clothing, and in a state of complete nakedness.
+
+    The former, who lived in community, did not lead the same course
+    of life. We find some communities, the three, for instance,
+    under the guidance of the three Kathabas, in the Ouroowela
+    forest, not far from Radzagio, whose inmates are called either
+    Rahans or Rathees. This indicates that their mode of life
+    partook both of the common and hermitical life, resembling, to a
+    certain extent, that which was observed by the Christian
+    communities of cenobites established in the desert of Upper
+    Egypt during the first ages of our era.
+
+    Those communities appear to have been the centres in which
+    principles were established, opinions discussed, and theories
+    elaborated. The chiefs enjoyed high reputation for learning.
+    Persons desirous to acquire proficiency in science resorted to
+    their abode, and, under their tuition, strove to acquire wisdom.
+    The following pages of this work will afford several striking
+    illustrations of the view just sketched out.
+
+On another day, Phralaong, on his way to his garden, met with the same
+Nat under the form of a sick man, who appeared quite sinking under the
+weight of the most loathsome disease. Frightened at such a sight,
+Phralaong, hearing from the mouth of his faithful driver what this
+disgusting object was, returned in all haste to his palace. His father,
+more and more disturbed at the news conveyed to him, multiplied the
+pleasures and enjoyments destined for his son, and doubled the number of
+guards that had to watch over him. On a third occasion, whilst the
+prince was taking a walk, the same Nat, assuming the shape of a dead
+man, offered to the astonished regards of the prince the shocking sight
+of a corpse. Trembling with fear, the young prince came back forthwith
+to his residence. Thoodaudana, being soon informed of what had taken
+place, resorted to fresh precautions, and extended to the distance of
+one youdzana the immense line of countless guards set all round the
+palace.
+
+On a fourth occasion, the prince, driving rapidly towards his garden,
+was met on his way by the same Nat under the meek form of a Rahan. The
+curiosity of the prince was awakened by the extraordinary sight of that
+new personage: he asked his coachman what he was. "Prince," answered the
+coachman, "he is a Rahan." At the same time, though little acquainted
+with the high dignity and sublime qualifications of a recluse, he was
+enabled, by the power of the Nats, to praise and extol in dignified
+language the profession and merits of Rahans. The prince felt
+instantaneously an almost irresistible inclination to embrace that
+attractive mode of life. He quietly went as far as his garden.
+
+The whole day was spent in all sorts of rural diversions. Having bathed
+in a magnificent tank, he went a little before sunset to rest awhile on
+a large well-polished stone table, overshaded by the far-spread branches
+of beautiful trees hanging above it, waiting for the time to put on his
+richest dress. All his attendants were busily engaged in preparing the
+finest clothes and most elegant ornaments. When all was ready, they
+stood silent round him, waiting for his orders. Perfumes of every
+description were disposed in a circular row with the various ornaments
+on the table whereon the prince was sitting.
+
+At that very moment a chief Thagia was quietly enjoying a delicious and
+refreshing rest on the famous stone table called Pantoo Kambala. On a
+sudden, he felt his seat as it were getting hot. "Lo! what does this
+mean?" said the astonished Thagia; "am I doomed to lose my happy state?"
+Having recollected himself, and reflected a while on the cause of such a
+wonderful occurrence, he soon knew that Phralaong was preparing to put
+on for the last time his princely dress. He called to him the son of a
+Nat, named Withakioon, and said to him, "On this day, at midnight,
+Prince Theiddat is to leave his palace and withdraw into solitude. Now
+he is in his garden, preparing to put on his richest attire for the last
+time. Go, therefore, without a moment's delay, to the place where he is
+sitting, surrounded by his attendants, and perform to him all the
+required services." Bowing respectfully to the chief of Thagias,
+Withakioon obeyed, and by the power inherent in the nature of Nats, he
+was in an instant carried to the presence of Phralaong. He assumed the
+figure of his barber, and immediately set to work to arrange the turban
+with as much taste as art round his head. Phralaong soon found out that
+the skilful hand which disposed the folds of his head-dress was not that
+of a man, but of a Nat. One fold of the turban appeared like one
+thousand, and ten folds like ten thousand folds, offering the magical
+_coup-d'oeil_ of as many different pieces of cloth, arranged with the
+most consummate skill. The extremity of the turban, which crossed
+vertically the whole breadth of the countless folds, appeared covered
+with a profusion of shining rubies. The head of Phralaong was small, but
+the folds of the turban seemed numberless. How could that be so? It is a
+wonder surpassing our understanding; it would be rashness and temerity
+to allow our minds to dwell too much upon it.
+
+Having completely dressed, Phralaong[6] found himself surrounded by all
+sorts of musicians, singers, and dancers, vying with each other in their
+endeavours to increase the rejoicing. The Pounhas sang aloud his praise.
+"May he conquer and triumph! May his wishes and desires be ever
+fulfilled!" The multitude repeated incessantly in his honour stanzas of
+praises and blessings. In the midst of universal rejoicings, Phralaong
+ascended his carriage. He had scarcely seated himself on it, when a
+message, sent by his father, conveyed to him the gladdening tidings that
+Yathaudara had been delivered of a son. "That child," replied he with
+great coolness, "is a new and strong tie that I will have to break." The
+answer having been brought to his father, Thoodaudana could not
+understand its meaning. He, however, caused his grandson to be named
+Raoula. Phralaong, sitting in his carriage, surrounded by crowds of
+people, who rent the air with cries of joy and jubilation, entered into
+the city of Kapilawot. At that moment a princess, named Keissa Gautami,
+was contemplating from her apartments the triumphant entrance of
+Phralaong into the city. She admired the noble and graceful deportment
+of Prince Theiddat, and exclaimed with feelings of inexpressible
+delight, "Happy the father and mother who have such an incomparable son!
+happy the wife who is blest with such an accomplished husband!" On
+hearing those words, Phralaong desired to understand their meaning and
+know their bearing. "By what means," said he to himself, "can a heart
+find peace and happiness?" As his heart was already disentangled from
+the thraldom of passions, he readily perceived that real happiness could
+be found but in the extinction of concupiscence, pride, ignorance, and
+other passions. He resolved henceforth to search ardently for the happy
+state of Neibban, by quitting the world that very night, leaving the
+society of men, and withdrawing into solitude. Detaching from his neck a
+collar of pearls of immense value, he sent it to Keissa Gautami, as a
+token of gratitude for the excellent lesson she had given him by the
+words which she had uttered in his praise. The young princess received
+it as a mark of favour which she imagined Prince Theiddat intended to
+pay her. Without further notice of her, he retired into his own
+apartment to enjoy some rest.
+
+
+FOOTNOTES
+
+    [1] Which of the two systems, Buddhism or Brahminism, is the
+    most ancient? This is a question which learned Orientalists have
+    in former days variously answered. If, however, some credit is
+    to be given to this Legend, and the hero thereof is to be
+    regarded as the author of Buddhism, the solution of that
+    much-controverted question is comparatively easy, and seems to
+    admit of no doubt. Priority of antiquity is decidedly in favour
+    of Brahminism. At the time Buddha was born, and in his own
+    country, we find already subsisting the great politico-religious
+    fabric of Hinduism. The distinction of caste is already
+    mentioned in several passages. We find the Pounhas or Brahmins
+    already monopolising the lucrative trade of soothsaying, and
+    regarded as the best informed among their countrymen. They are
+    treated with great respect and consideration even by proud
+    monarchs, who testify their regard for them by costly presents
+    and every possible mark of distinction. It is true that their
+    caste is not always spoken of with great regard by Buddhist
+    authors; but this is to be attributed to the deadly enmity that
+    prevailed at a later period between those two great rival sects,
+    which have so long struggled for supremacy over the Indian
+    Peninsula. The Brahminical creed is spoken of in very
+    disparaging terms by Buddhists; and, as a matter of course, they
+    have been reciprocally handled severely by their opponents. To
+    those who feel inclined to regard Buddha as but a great reformer
+    of a religious system already existing, the question will not
+    appear cleared of all difficulty. But upon them rests the task
+    of establishing on uncontrovertible grounds their hypothesis,
+    ere any serious attention can be paid to the conclusion they
+    would fain infer in favour of the superior antiquity of
+    Buddhism. As for us, we believe Buddha to be the real author of
+    the great religious system under examination. But, at the same
+    time, we readily concede that many elements found existing in
+    those days were seized upon by Buddha, and skilfully arranged so
+    as to harmonise well with his plans.
+
+    [2] Superstition and ignorance seem to have been in all ages and
+    under every climate the prolific source of human follies and
+    mental delusions. Man has always been and will ever be the same
+    ridiculously superstitious being, as long as his mind is left to
+    itself, unenlightened by revelation. With few exceptions, the
+    greatest men of Italy and Greece were as superstitious as the
+    _vulgus_, to whom, in every other respect, they were so
+    superior. The resemblance error bears to truth, when human
+    passions have some interest at stake, deceives many; under
+    deceitful appearances it finds its way to the mind, and then
+    clings to the heart. There is in man an innate desire of tearing
+    asunder the thick veil that hides from him the knowledge of
+    future events. Unable to comprehend the perfect economy of an
+    all-wise Providence in the disposition and management of the
+    affairs of this world, he has recourse to the most absurd means
+    for satiating the cravings of his inordinate curiosity. Hence
+    the prevailing superstition of those days, which induced men to
+    believe that Brahmins, on inspecting the inner part of the hand,
+    could discover certain signs, foreshowing the good or bad
+    destiny of every individual.
+
+    [3] Metempsychosis, or the transmigration of the soul from one
+    state of existence into another in the same world, is one of the
+    leading dogmas of Buddhism. Many passages of the present work,
+    or rather the Buddhistic system as a whole, can never be
+    understood unless this tenet be always borne in mind. It is by
+    passing through countless existences that a being is slowly
+    purified of his imperfections, and gradually advances in the way
+    of merits and perfection. The sacred writings of Buddhists
+    mention that our Phralaong had to range, during innumerable
+    existences, the whole series of the animal kingdom, from the
+    dove to the elephant, ere he could be born in the state of man,
+    when, in this condition, he, as stated by himself, went often
+    into hell to atone for certain trespassings. Pythagoras had
+    likely borrowed, and received directly or indirectly from the
+    East, this doctrine, which his school re-echoed throughout
+    Greece and Italy. The end of metempsychosis is, according to
+    Buddhists, the state of Neibban. On this point the author of
+    Buddhism has been at variance with other religious schools,
+    which in his own days held and professed the dogma of
+    transmigration.
+
+    [4] The three first allegorical omens or signs which, according
+    to the foretelling of the Pounhas, were to be seen and observed
+    hereafter by Phralaong, are designed to mean and express the
+    compound of all miseries attending human existence, from the
+    moment man crosses the threshold of life to that of death. The
+    view of these objects was intended to make him disgusted with a
+    state necessarily accompanied with such an amount of
+    wretchedness. He was soon induced by reflection to hold in
+    contempt the things of this world, and consequently to seek with
+    ardour some means of estranging himself from all visible and
+    material objects. The fourth sign, that is to say, the view of a
+    Rahan, or a contemner of this world, aspiring to perfect
+    disengagement from the trammels of passion, and shaping his
+    course towards Neibban, was the very pattern he had to imitate
+    and follow for arriving to that state of perfection which he
+    felt a strong, though as yet somewhat confused, desire of
+    possessing.
+
+    The Nats or Dewatas are the ever-ready ministers for affording
+    to Phralaong the assistance he requires to reach in safety the
+    Buddhaship. They rejoice at the news of his approaching
+    conception in the womb of Maia; they watch over the mother who
+    is to give birth to so blessed a child; they receive the
+    newly-born infant, and hand him over to men; they baffle, by
+    their almost supernatural power, the obstacles which the
+    worldly-minded Thoodaudana tries to throw in the way of his
+    son's vocation; in a word, their angelical ministrations are
+    always at hand to help and protect our Phralaong, and enable him
+    to reach that state wherein he shall be fully qualified for
+    announcing to men the law of deliverance. The belief in the
+    agency of angels between heaven and earth, and their being the
+    messengers of God for conveying, on solemn occasions, his
+    mandates to men, is coeval, according to sacred records, with
+    the appearance of man in this world. Innumerable are the
+    instances of angelical ministrations mentioned in the holy writ.
+    We look upon angels as mere spiritual substances, assuming a
+    human form, when, by the command of God, they have to bring down
+    to men some divine message. In the system of the Buddhists, Nats
+    are described as having bodies indeed, but of such a pure
+    nature, particularly those inhabiting the superior seats, that
+    they are not only not subjected to the miseries inherent in our
+    nature, but are moreover gifted with such superior attainments
+    as almost to enjoy the perfections and qualifications inherent
+    in the nature of spirits. On this occasion the Nats are
+    endeavouring to make virtue triumph over vice; but, in the
+    course of this legend, we will have several opportunities of
+    remarking a counteraction worked up by evil or wicked Nats for
+    upholding the reign of passion or of sin. In this system the two
+    contending elements of good and evil have each its own advocates
+    and supporters. A Hindu Milton might have found two thousand
+    years ago a ready theme for writing, in Sanscrit or Pali, a poem
+    similar to that more recently composed by the immortal English
+    bard.
+
+    [5] From what has been already mentioned of the life of our
+    Phralaong, we may see that many particulars regarding his birth
+    and his childhood have been described with sufficient accuracy;
+    but little or nothing is said of his adolescence, at least until
+    the age of sixteen, when he gets united to the famous and
+    youthful Yathaudara. In common with many other great men, almost
+    all the years of the private life of this celebrated and
+    extraordinary personage are wrapped up in a complete obscurity.
+    We may conclude from his great proficiency in the knowledge of
+    those sciences and attainments befitting his high situation, he
+    was not remiss, since he was enabled to set at defiance the
+    greatest masters of those days. In the midst of pleasures he
+    knew how to devote the best part of his time to study, unless we
+    suppose that science was infused into his mind by no exertion of
+    his own. The Burmese have a regular mania for dividing with a
+    mathematical precision what at first appears to admit of no such
+    division. Virtues, vices, sciences, arts, &c., all, in a word,
+    are subjected to a rigorous division, which, if arbitrary in
+    itself, has the great advantage of conferring a substantial help
+    to the memory.
+
+    [6] The triumphant return of Phralaong from his garden to the
+    city, when he is attired with the richest dress, is commemorated
+    by Buddhists, at least in Burmah, on the day a young boy is
+    preparing to enter into a monastery of recluses for the purpose
+    of putting on the yellow robe, and preparing himself to become
+    afterwards a member of the order, if he feel an inclination to
+    enlist in its ranks. Phralaong was bidding a last farewell to
+    the world, its pomps and vanities. So the youthful candidate is
+    doing who is led processionally through the streets, riding a
+    richly-caparisoned horse, or sitting on an elegant palanquin,
+    carried on the shoulders of men. A description of this ceremony
+    will be found in the notice on the Buddhistic monks or
+    Talapoins.
+
+    I am obliged to confess that I have found it somewhat difficult
+    to discover any connection between the expressions made use of
+    by Keissa Gautami and the inference drawn therefrom by
+    Phralaong. The explanation of the difficulty may be, however,
+    stated as follows:--Gautami bestows the epithet happy or blessed
+    upon the father and mother as well as on the wife of Prince
+    Theiddat, because she remarked and observed in him those
+    qualities and accomplishments befitting a worthy son and a good
+    husband. The words blessed and happy struck the mind of the
+    future Buddha, attracted his attention, and drew forth his
+    exertions to find out their true import. He asks himself, In
+    what consists true and real happiness? Where is it to be found?
+    By what means can such an invaluable treasure be procured? Can
+    it be conferred upon man by the possession of some exterior
+    object? Can his parents or wife be really happy by the mere
+    accidental ties that connect them with his person? No, answers
+    our young philosopher to himself: Happiness can be procured but
+    by waging war against passions, and carrying it on until their
+    total destruction. Then the victorious soul, sitting calmly on
+    the ruins of her deadly opponents, enjoys in the undisturbed
+    contemplation of truth an indescribable happiness. In this we
+    clearly perceive the unmistakable bearing of Buddhistic morals.
+    It is as it were the embryo of the whole system.
+
+    King Thoodaudana, influenced by worldly considerations, eagerly
+    wished his son to become a great monarch instead of a poor and
+    humble recluse, even a Buddha. This alone suggests the idea that
+    in those days the _role_ of a Buddha was not held in so great an
+    esteem and veneration as it was afterwards. Had it been
+    otherwise, the most ambitious father might have remained well
+    satisfied with the certainty of seeing his own son becoming a
+    personage before whom the proudest monarch would one day lower
+    to the dust their crowned heads.
+
+    At that time a Buddha, or the personage honoured with that
+    title, was looked upon as a mere sage, distinguished among his
+    fellow-men by his great wisdom and eminent proficiency in the
+    study of philosophy. It is highly probable that this name had
+    been bestowed upon a great many illustrious individuals who
+    lived before the days of Gaudama. Hence the fabricated genealogy
+    of twenty-eight former Buddhas, supposed to have lived myriads
+    of years and worlds previously, including the three that have
+    preceded him during the continuance of this system of nature.
+    Here a superstitious and ill-judged enthusiasm has raised up
+    heaps of extravagancies, setting up a ridiculous theory,
+    designed to connect the _role_ of the present Buddha with those
+    of a fabulous antiquity, and give additional lustre to it. There
+    is no doubt that the glowing halo of sacredness and glory,
+    encircling now the name of Buddha, has never adorned that of any
+    former one. It has been created by the extraordinary progress
+    his doctrines made at first in the Indian Peninsula, and next
+    throughout eastern Asia, and kept up by the fervent admiration
+    of his enthusiastic followers.
+
+    The means resorted to by Thoodaudana to retain his son in the
+    world of passions, and thereby thwart his vocation, could not,
+    we hardly need mention, be approved of by any moralist of even
+    the greatest elasticity of conscience and principles; but they
+    were eminently fitted to try the soundness of Phralaong's
+    calling, and the strong and tenacious dispositions of his
+    energetic mind. They set out in vivid colours the firmness of
+    purpose and irresistible determination of his soul in following
+    up his vocation to a holier mode of life; and what is yet more
+    wonderful, the very objects that were designed to enslave him
+    became the instruments which helped him in gaining and
+    ascertaining his liberty. Magnificent, indeed, is the spectacle
+    offered by a young prince remaining unmoved in the midst of the
+    most captivating, soul-stirring, and heart-melting attractions;
+    sitting coolly on his couch, and looking with indifference, nay,
+    with disgust, on the crowd of sleeping beauties.
+
+
+
+
+CHAPTER IV.
+
+    _Phralaong leaves his palace, the royal city, and retires into
+    solitude, amidst the plaudits of the Nats -- He cuts his fine
+    hair with a stroke of his sword, and puts on the habit of Rahan
+    -- He begs his food at Radzagio -- His interview with the ruler
+    of that place -- His studies under two Rathees -- His fast and
+    penances in the solitude of Oorouwela during six years._
+
+
+Phralaong had scarcely begun to recline on his couch, when a crowd of
+young damsels, whose beauty equalled that of the daughters of Nats,
+executed all sorts of dances to the sound of the most ravishing
+symphony, and displayed in all their movements the graceful forms of
+their elegant and well-shaped persons, in order to make some impression
+upon his heart. But all was in vain; they were foiled in their repeated
+attempts. Phralaong fell into a deep sleep. The damsels, in their
+disappointment, ceased their dances, laid aside their musical
+instruments, and, soon following the example of Phralaong, quietly
+yielded to the soporific influence caused by their useless and harassing
+exertions. The lamps, lighted with fragrant oil, continued to pour a
+flood of bright light throughout the apartments. Phralaong awoke a
+little before midnight, and sat in a cross-legged position on his couch.
+Looking all around him, he saw the varied attitudes and uninviting
+appearance of the sleeping damsels. Some were snoring, others gnashing
+their teeth, others had their mouths wide open; some tossed heavily from
+the right to the left side, others stretched one arm upwards and the
+other downwards; some, seized as it were with a frantic pang, suddenly
+coiled up their legs for a while, and with the same violent motion
+again pushed them down. This unexpected exhibition made a strong
+impression on Phralaong; his heart was set, if possible, freer from the
+ties of concupiscence, or rather he was confirmed in his contempt for
+all worldly pleasures. It appeared to him that his magnificent
+apartments were filled with the most loathsome and putrid carcasses. The
+seats of passions, those of Rupa and those of Arupa, that is to say, the
+whole world, seemed, to his eyes, like a house that is a prey to the
+devouring flames. "All that," said he to himself, "is most disgusting
+and despicable." At the same time his ardent desires for the profession
+of Rahan were increasing with an uncontrollable energy. "On this day, at
+this very moment," said he with an unshaken firmness, "I will retire
+into a solitary place." He rose instantly and went to the arched door of
+his apartment. "Who is here watching?" said he to the first person he
+met. "Your servant," replied instantly the vigilant nobleman Tsanda.
+"Rise up quickly," replied the prince; "now I am ready to retire from
+the world and resort to some lonely place. Go to the stable and prepare
+the fastest of my horses." Tsanda bowed respectfully to his master, and
+executed his orders with the utmost celerity. The horse Kantika, knowing
+the intentions of the prince, felt an inexpressible joy at being
+selected for such a good errand, and he testified his joy by loud
+neighs; but, by the power of the Nats, the sound of his voice was
+silenced, so that none heard it.
+
+While Tsanda, in compliance with the orders he had received, was making
+the necessary preparations, Phralaong desired to see his newly born son
+Raoula. He opened gently the door of the room where the princess was
+sleeping, having one of her hands placed over the head of the infant.
+Phralaong, stopping at the threshold, said to himself:--"If I go farther
+to contemplate the child, I will have to remove the hand of the mother;
+she may be awakened by this movement, and then she will prove a great
+obstacle to my departure. I will see the child after I have become a
+Buddha." He then instantly shut the door and left the palace. His
+charger was waiting for him. "To your swiftness," said Phralaong to
+Kantika, "do I trust for executing my great design. I must become a
+Buddha, and labour for the deliverance of men and Nats from the miseries
+of existence, and lead them safely to the peaceful shores of Neibban."
+In a moment he was on the back of his favourite horse. Kantika was a
+magnificent animal; his body measured eighteen cubits in length, with
+which his height and circumference were in perfect proportion. The hair
+was of a beautiful white, resembling a newly cleaned shell; his
+swiftness was unrivalled, and his neighings could be heard at a very
+great distance; but on this occasion the Nats interfered, no sound of
+his voice was heard, and the noise of his steps was completely silenced.
+Having reached the gate of the city, Phralaong stopped for a while,
+uncertain as regarded the course he was to follow. To open the gate,
+which a thousand men could with difficulty cause to turn upon its
+hinges, was deemed an impossibility. Whilst he was deliberating with his
+faithful attendant Tsanda, the huge gate was silently opened by the
+Nats, and a free passage given to him through it. It was in the year 97
+when he left Kapilawot.
+
+Phralaong had scarcely crossed the threshold of the gate when the
+tempter endeavoured to thwart his pious design. Manh[1] Nat resolved to
+prevent him from retiring into solitude and becoming a Buddha. Standing
+in the air, he cried aloud, "Prince Theiddat, do not attempt to lead the
+life of a recluse; seven days hence you will become a Tsekiawaday; your
+sway shall extend over the four great islands; return forthwith to your
+palace." "Who are you?" replied Phralaong. "I am Manh Nat," cried the
+voice. "I know," said Phralaong, "that I can become a Tsekiawaday, but I
+feel not the least inclination for earthly dignities; my aim is to
+arrive at the nature of Buddha." The tempter, urged onward by his three
+wicked propensities, concupiscence, ignorance, and anger, did not part
+for a moment from Phralaong; but as the shadow always accompanies the
+body, he too, from that day, always followed Phralaong, striving to
+throw every obstacle in his way towards the dignity of Buddha. Trampling
+down every human and worldly consideration, and despising a power full
+of vanity and illusion, Phralaong left the city of Kapilawot, at the
+full moon of July under the constellation Oottarathan. A little while
+after, he felt a strong desire to turn round his head and cast a last
+glance at the magnificent city he was leaving behind him; but he soon
+overcame that inordinate desire and denied himself this gratification.
+It is said that on the very instant he was combating the rising sense of
+curiosity the mighty earth turned with great velocity, like a potter's
+wheel, so that the very object he denied himself the satisfaction of
+contemplating came of itself under his eyes. Phralaong hesitated a while
+as to the direction he was to follow, but he resolved instantly to push
+on straight before him.
+
+His progress through the country resembled a splendid triumphal
+ovation. Sixty thousand Nats marched in front of him, an equal number
+followed him, and as many surrounded him on his right and on his left.
+All of them carried lighted torches, pouring a flood of light in every
+direction; others again spread perfumes and flowers brought from their
+own seats. All joined in chorus, singing the praises of Phralaong. The
+sound of their united voices resembled loud peals of continued thunder,
+and the resounding of the mighty waves at the foot of the Mount Oogando.
+Flowers, shedding the most fragrant odour, were seen gracefully
+undulating in the air, like an immense canopy, extending to the farthest
+limits of the horizon. During that night, Phralaong, attended with that
+brilliant retinue, travelled a distance of thirty youdzanas, and arrived
+on the banks of the river Anauma. Turning his face towards Tsanda, he
+asked what was the river's name. "Anauma is its name," replied his
+faithful attendant. "I will not," said Phralaong to himself, "show
+myself unworthy of the high dignity I aspire to." Spurring his horse,
+the fierce animal leaped at once to the opposite bank. Phralaong
+alighted on the ground, which was covered with a fine sand resembling
+pearls, when the rays of the sun fell upon it in the morning. On that
+spot he divested himself of his dress, and calling Tsanda to him, he
+directed him to take charge of his ornaments, and carry them back with
+the horse Kantika to his palace. For himself, he had made up his mind to
+become a Rahan. "Your servant too," replied Tsanda, "will become also a
+recluse in your company." "No," said the prince, "the profession of
+Rahan does not at present befit you." He reiterated this prohibition
+three times. When he was handing over to Tsanda his costly ornaments, he
+said to himself, "These long hairs that cover my head, and my beard too,
+are superfluities unbecoming the profession of Rahan." Whereupon with
+one hand unsheathing his sword, and with the other seizing his comely
+hairs, he cut them with a single stroke. What remained of his hairs on
+the head measured about one inch and a half in length. In like manner
+he disposed of his beard. From that time he never needed shaving; the
+hairs of his beard and those of the head never grew longer during the
+remainder of his life.[2] Holding his hairs and turban together, he
+cried aloud, "If I am destined to become a Buddha, let these hairs and
+turban remain suspended in the air; if not, let them drop down on the
+ground." Throwing up both to the height of one youdzana, they remained
+suspended in the air, until a Nat came with a rich basket, put them
+therein, and carried them to the seat of Tawadeintha. He there erected
+the Dzedi Dzoulamani, wherein they were religiously deposited. Casting
+his regards on his own person, Phralaong saw that his rich and shining
+robe did not answer his purpose, nor appear befitting the poor and
+humble profession he was about to embrace. While his attention was taken
+up with this consideration, a great Brahma, named Gatigara, who in the
+days of the Buddha Kathaba had been an intimate friend of our Phralaong,
+and who, during the period that elapsed between the manifestation of
+that Buddha to the present time, had not grown old, discovered at once
+the perplexity of his friend's mind. "Prince Theiddat," said he, "is
+preparing to become a Rahan, but he is not supplied with the dress and
+other implements essentially required for his future calling. I will
+provide him now with the thinbaing, the kowot, the dugout, the patta,
+the leathern girdle, the hatchet, the needle, and filter."[3] He took
+with him all these articles, and in an instant arrived in the presence
+of Phralaong, to whom he presented them. Though unacquainted with the
+details of that dress, and untrained in the use of those new implements,
+the prince, like a man who had been a recluse during several existences,
+put on with a graceful gravity his new dress. He adjusted the thinbaing
+round his waist, covered his body with the kowot, threw the dugout over
+his shoulders, and suspended to his neck the bag containing the earthen
+patta. Assuming the grave, meek, and dignified countenance of a Rahan,
+he called Tsanda and bade him go back to his father and relate to him
+all that he had seen. Tsanda, complying with his master's request,
+prostrated himself three times before him; then, rising up, he wheeled
+to the right and departed. The spirited horse, hearing the last words of
+Phralaong, could no more control his grief.[4]
+
+"Alas!" said he, "I will see no more my master in this world." His
+sorrow grew so great that his heart split into two parts, and he died on
+the spot.
+
+After his death, he became a Nat in the seat of Tawadeintha. The
+affliction of Tsanda at parting with his good master was increased by
+the death of Kantika. The tears that streamed down his cheeks resembled
+drops of liquid silver.
+
+Phralaong, having thus begun the life of a recluse, spent seven days
+alone in a forest of mango trees, enjoying in that retirement the peace
+and happiness of soul which solitude alone can confer. The place, in the
+neighbourhood of which he began his religious life, is called Anupyia,
+in the country belonging to the Malla princes. He then started for the
+country of Radzagio, travelling on foot a distance of thirty youdzanas.
+Arrived near the gate of the royal city, Phralaong stopped for a while,
+saying within himself, "Peimpathara, the king of this country, will no
+doubt hear of my arrival in this place. Knowing that the son of King
+Thoodaudana is actually in his own royal city, he will insist upon my
+accepting all sorts of presents. But now, in my capacity of Rahan, I
+must decline accepting them, and by the rules of my profession I am
+bound to go and beg along the streets, from house to house, the food
+necessary for my support." He instantly resumed his journey, entered the
+city through the eastern gate, the patta hanging on his side, and
+followed the first row of houses, receiving the alms which pious hands
+offered him. At the moment of his arrival the whole city was shaken by a
+mighty commotion, like that which is felt in the seat of Thoora when the
+Nat Athoorein makes his apparition in it. The inhabitants, terrified at
+such an ominous sign, ran in all haste to the palace. Admitted into the
+presence of the monarch, they told him that they knew not what sort of
+being had just arrived in the city, walking through the streets and
+begging alms. They could not ascertain whether he was a Nat, a man, or a
+Galong. The king, looking from his apartments over the city, saw
+Phralaong, whose meek deportment removed all anxiety from his mind. He,
+however, directed a few of his noblemen to go and watch attentively all
+the movements of the stranger. "If he be," said he, "a Bilou, he will
+soon leave the city and vanish away; if a Nat, he will raise himself in
+the air; if a Naga, he will plunge to the bottom of the earth."
+Phralaong, having obtained the quantity of rice, vegetables, &c., he
+thought sufficient for his meal, left the city through the same gate by
+which he had entered it, sat down at the foot of a small hill, his face
+turned towards the east, and tried to make his meal with the things he
+had received. He could not swallow the first mouthful, which he threw
+out of his mouth in utter disgust. Accustomed to live sumptuously and
+feed on the most delicate things, his eyes could not bear even the sight
+of that loathsome mixture of the coarsest articles of food collected at
+the bottom of his patta. He soon, however, recovered from that shock;
+and gathered fresh strength to subdue the opposition of nature, overcome
+its repugnance, and conquer its resistance. Reproaching himself for such
+an unbecoming weakness:--"Was I not aware," said he, with a feeling of
+indignation against himself, "that when I took up the dress of a
+mendicant such would be my food? The moment is come to trample upon
+nature's appetites." Whereupon he took up his patta, ate cheerfully his
+meal, and never afterwards did he ever feel any repugnance at what
+things soever he had to eat.
+
+The king's messengers, having closely watched and attentively observed
+all that had happened, returned to their master, to whom they related
+all the particulars that they had witnessed. "Let my carriage be ready,"
+said the king, "and you, follow me to the place where this stranger is
+resting." He soon perceived Phralaong at a distance, sitting quietly
+after his refection. Peimpathara alighted from his conveyance,
+respectfully drew near to Phralaong, and, having occupied a seat in a
+becoming place, was overwhelmed with contentment and inexpressible joy
+to such an extent, indeed, that he could scarcely find words to give
+utterance to his feelings. Having at last recovered from the first
+impression, he addressed Phralaong in the following manner:--"Venerable
+Rahan, you seem to be young still, and in the prime of your life; in
+your person you are gifted with the most attractive and noble qualities,
+indicating surely your illustrious and royal extraction. I have under my
+control and in my possession a countless crowd of officers, elephants,
+horses and chariots, affording every desirable convenience for pleasure
+and amusement of every description. Please to accept of a numerous
+retinue of attendants, with whom you may enjoy yourself whilst remaining
+within my dominions. May I be allowed to ask what country you belong to,
+who you are, and from what illustrious lineage and descent you are
+come?" Phralaong said to himself:--"It is evident that the king is
+unacquainted with both my name and origin; I will, however, satisfy him
+on the subject of his inquiry." Pointing out with his hand in the
+direction of the place he had come from, he said:--"I arrive from the
+country which has been governed by a long succession of the descendants
+of Prince Kothala. I have, indeed, been born from royal progenitors, but
+I have abandoned all the prerogatives attached to my position, and
+embraced the profession of Rahan. From my heart I have rooted up
+concupiscence, covetousness, and all affections to the things of this
+world." To this the king replied:--"I have heard that Prince Theiddat,
+son of King Thoodaudana, had seen four great signs, portending his
+future destiny for the profession of Rahan, which would be but a step to
+lead him to the exalted dignity of a Buddha. The first part of the
+prediction has been already fulfilled. When the second shall have
+received its accomplishment, I beg you will show your benevolence to me
+and my people. I hope my kingdom will be the first country you will
+direct your steps to, after having acquired the supreme science." To
+this Phralaong graciously assented.
+
+Phralaong, having left the king, resumed his journey, and fell in with a
+Rathee,[5] or hermit, named Alara, and inquired about the several
+Dzans. Alara satisfied him on four kinds of Dzans, but as regards the
+fifth, he was obliged to refer him to another Rathee, named Oudaka, who
+gave him the necessary explanations. Having nothing more to learn from
+these masters, Phralaong said to himself, "The knowledge I have thus
+acquired is not sufficient to enable me to obtain the dignity of
+Buddha." Whereupon he resolved to devote himself to the Kamatan[6] or
+meditation on the instability and nothingness of all that exists. To
+effectuate thoroughly his purpose, he repaired to the solitude of
+Oorouwela, where he devoted all his time to the deepest meditation. On a
+certain day it happened that five Rahans, on their way to a certain
+place to get their food, arrived at the spot where Phralaong lived and
+had already entered on the course of his penitential deeds. They soon
+became impressed with the idea that our hermit was to become a Buddha.
+They resolved to stay with him and render him all the needful services,
+such as sweeping the place, cooking rice, &c.
+
+The time for the six years of meditation was nearly over, when Phralaong
+undertook a great fast,[7] which was carried to such a degree of
+abstemiousness that he scarcely allowed to himself the use of a grain
+of rice or sesame a day, and finally denied himself even that feeble
+pittance. But the Nats, who observed his excessive mortification,
+inserted Nat food through the pores of his skin. Whilst Phralaong was
+thus undergoing such a severe fasting, his face, which was of a
+beautiful gold colour, became black; the thirty-two marks indicative of
+his future dignity disappeared. On a certain day, when he was walking in
+a much enfeebled state, on a sudden he felt an extreme weakness, similar
+to that caused by a dire starvation. Unable to stand up any longer, he
+fainted and fell on the ground. Among the Nats that were present, some
+said, "The Rahan Gaudama is dead indeed;" some others replied, "He is
+not dead, but has fainted from want of food." Those who believed he was
+dead hastened to his father's palace to convey to him the sad message of
+his son's death. Thoodaudana inquired if his son died previous to his
+becoming a Buddha. Having been answered in the affirmative, he refused
+to give credit to the words of the Nats. The reason of his doubting the
+accuracy of the report was, that he had witnessed the great wonders
+prognosticating his son's future dignity that had taken place, first
+when Phralaong, then an infant, was placed in the presence of a famous
+Rathee, and secondly, when he slept under the shade of the tree
+Tsampoo-thabia. The fainting being over, and Phralaong having recovered
+his senses, the same Nats went in all haste to Thoodaudana, to inform
+him of his son's happy recovery. "I knew well," said the king, "that my
+son could not die ere he had become a Buddha." The fame of Phralaong's
+having spent six years in solitude, addicted to meditation and
+mortification, spread abroad like the sound of a great bell,[8] hung in
+the canopy of the skies.
+
+Phralaong soon remarked that fasting and mortification were not works of
+sufficient value for obtaining the dignity of Buddha; he took up his
+patta and went to the neighbouring village to get his food. Having eaten
+it, he grew stronger; his beautiful face shone again like gold, and the
+thirty-two signs reappeared.[9] The five Rahans that had lived with him
+said to each other--"It is in vain that the Rahan Gaudama has, during
+six years of mortification and sufferings, sought the dignity of
+Buddha; he is now compelled to go out in search of food; assuredly, if
+he be obliged to live on such food, when shall he ever become a Buddha?
+He goes out in quest of food; verily, he aims at enriching himself. As
+the man that wants drops of dew or water to refresh and wash his
+forehead, has to look for them, so we have to go somewhere else to learn
+the way to, and the merit of, Dzan, which we have not been able to
+obtain from him." Whereupon they left Phralaong, took up their pattas
+and tsiwarans, went to a distance of eighteen youdzanas, and withdrew
+into the forest of Migadawon, near Baranathee.
+
+
+FOOTNOTES
+
+    [1] Phralaong having overcome with uncommon fortitude the
+    numberless obstacles which he had encountered on the part of
+    men, will have now to meet another foe, perhaps more formidable,
+    a wicked Nat, or demon. His name, according to its orthography,
+    is Mar or Mara, but the Burmese call him Manh, which means
+    pride. Manh is, therefore, the evil spirit of pride, or rather
+    personified pride, and the enemy of mankind, ever ready to
+    oppose the benevolent designs and generous efforts of Buddha in
+    carrying on his great undertaking, conceived to benefit
+    humanity, by teaching men the way that leads to deliverance from
+    all miseries. The first plan concocted by Manh for stopping, at
+    the very outset, the progress of Phralaong, was to flatter his
+    ambition by promising him _all the kingdoms of this world and
+    their glory_. From that day the tempter never lost sight of the
+    benevolent Buddha, but followed him everywhere, endeavouring to
+    prevent the immense success that was to attend his future
+    mission. The evil propensities which constitute, as it were, the
+    very essence of Manh's nature, are concupiscence, envy, and an
+    irresistible proneness to do harm. The devil indeed could hardly
+    be made up of worse materials.
+
+    It is really interesting through the course of this Legend to
+    read of the uninterrupted efforts made by the personification of
+    evil to thwart Buddha in all his benevolent designs. The
+    antagonism begins now, but it will be maintained with an
+    obstinate and prolonged activity during the whole life of
+    Buddha.
+
+    [2] This circumstance explains one peculiarity observable in all
+    the statues representing Buddha. The head is invariably covered
+    with sharp points, resembling those thorns with which the thick
+    envelope of the durian fruit is armed. Often I had inquired as
+    to the motive that induced native sculptors to leave on the head
+    of all statues that sort of inverted nails, without ever being
+    able to obtain any satisfactory answer. It was only after having
+    read this passage of the life of Buddha that I was enabled to
+    account for this apparently singular custom, which is designed
+    to remind all Buddhists of the ever-continued wonder whereby the
+    hairs which remained on Buddha's head never grew longer from the
+    day he cut them with his sword.
+
+    [3] Every talapoin or recluse must be provided with one needle,
+    wherewith he is to sew his dress, one hatchet to cut the wood he
+    may be in need of, either for erecting a shelter for himself or
+    for other purposes, and one filter to strain the water he
+    intends to drink, that it might be cleared from all impurities,
+    but chiefly of insects or any living body that might be in it,
+    which would expose the drinker thereof to the enormous sin of
+    causing the death of some animal.
+
+    [4] The various accounts that are given of the horse Kantika,
+    and the grief he feels at parting with his master, grief which
+    reaches so far as to cause his death, may appear somewhat
+    extraordinary, puerile, and ridiculous to every one except to
+    Buddhists. One great principle of that religious system is that
+    man does not differ from animals in nature, but only in relative
+    perfection. In animals there are souls as well as in men, but
+    these souls, on account of the paucity of their merits and the
+    multiplicity of their demerits, are yet in a very imperfect
+    state. When the law of demerits grows weak, and that of merits
+    gathers strength, the soul, though continuing to inhabit the
+    body of animals, has the knowledge of good and evil, and can
+    attain to a certain degree of perfection. Buddhistic writings
+    supply many instances of this belief. Whilst Buddha was in the
+    desert, an elephant ministered to all his wants. As a reward for
+    such a series of services, Buddha preached to him the law, and
+    led him at once to the deliverance, that is to say, to the state
+    of Neibban. When one animal has progressed so far in the way of
+    merits as to be able to discern between good and bad, it is said
+    that he is ripe, or fit to become man. The horse Kantika seems
+    to have reached that state of full ripeness, since, after his
+    death, he passed to the state of Nat. This peculiar tenet of
+    Buddhistic faith accounts for the first of the five great
+    commands, which extends the formal injunction of "thou shalt not
+    kill" to animals. When a candidate is admitted, according to the
+    prescriptions contained in the sacred Kambawa, into the order of
+    Rahans, he is expressly and solemnly commanded to refrain from
+    committing four sins, which would deprive him _de facto_ of the
+    dignity he has been elevated to. The taking away willingly of
+    the life of anything animated, is one of these four
+    trespassings.
+
+    [5] The fact of Buddha placing himself under the tuition of two
+    masters or teachers, leading an ascetic life, to learn from them
+    notions of the most abstruse nature, establishes, beyond all
+    doubt, the high antiquity of the existence in India of a large
+    number of individuals, who, living in some retired spot, far
+    from the tumult of society, endeavoured, by constant
+    application, to dive into the deepest recesses of morals and
+    metaphysics. The fame of the learning of many among them
+    attracted to their solitude crowds of disciples, anxious to
+    study under such eminent masters. Hence we see some of these
+    Rathees at the head of four or five hundred disciples. There is
+    no doubt that the most distinguished Rathees became the founders
+    of many of those philosophico-religious schools for which India
+    was renowned from the remotest antiquity. Like many others who
+    thirsted for knowledge, Phralaong resorted to the schools of the
+    Rathees, as to the then most celebrated seats of learning.
+
+    From this fact we may be allowed to draw another inference,
+    which may be considered as a consequence of what has been stated
+    in a foregoing note, regarding the superior antiquity of
+    Brahminism over Buddhism. Phralaong was brought up in the bosom
+    of a society regulated and governed by Brahminical institutions.
+    He must have been imbued from the earliest days of his
+    elementary education with the notions generally taught, viz.:
+    the Brahminical ones. When he grew up and began to think for
+    himself, he was displeased with certain doctrines which did not
+    tally with his own ideas. Following the example of many that had
+    preceded him in the way of innovation, he boldly shaped his
+    course in a new direction, and soon arrived at a final issue on
+    many points, both with his teachers and some of the doctrines
+    generally received in the society in which he had been brought
+    up. We may, therefore, safely conclude that the doctrines
+    supposed to have been preached by the latest Buddha are but an
+    off-shoot of Brahminism. This may serve to account for the great
+    resemblance subsisting between many doctrines of both creeds.
+    The cardinal points on which these two systems essentially
+    differ are the beginning and the end of living beings. Between
+    these two extremes there is a multitude of points on which both
+    systems so perfectly agree that they appear blended together.
+
+    The Rathees seem, according to the institutes of Menoo, to have
+    been first in observing two practices, much enforced by the Wini
+    in subsequent times. They were supported by the alms bestowed on
+    them by their disciples and the admirers of their singular mode
+    of life. They were courted and esteemed by the world, in
+    proportion to the contempt they appeared to hold it in. Denying
+    to themselves the pleasures which were opposed to their austere
+    life, they observed, as long as they remained Rathees, the rules
+    of the strictest celibacy.
+
+    Phralaong, preparing himself for his future high calling, began
+    to study the science of _Dzan_ under distinguished masters. What
+    is meant by Dzan? This Pali word means thought, reflection,
+    meditation. It is often designed by the Burmese to mean a
+    peculiar state of the soul that has already made great progress
+    in the way of perfection. Phralaong intended, by placing himself
+    under the direction of those eminent teachers, to learn the
+    great art of training his mind for the obtaining, by constant
+    and well-directed meditations, of high mental attainments. In
+    the book of Buddhistic metaphysics, I have found the science of
+    Dzan divided into five parts, or rather five steps, which the
+    mind has to ascend successively ere it can enjoy a state of
+    perfect quiescence, the highest point a perfected being can
+    arrive at before reaching the state of Neibban. In the first
+    step the soul searches after what is good and perfect, and
+    having discovered it, turns its attention and the energy of its
+    faculties towards it. In the second, the soul begins to
+    contemplate steadily what it has first discovered, and rivets
+    upon it its attention. In the third stage, the soul fondly
+    relishes, and is, as it were, entirely taken with it. In the
+    fourth, the soul calmly enjoys and quietly feasts on the pure
+    truths it has loved in the former state. In the fifth, the soul,
+    perfectly satiated with the knowledge of truth, remains in a
+    state of complete quietude, perfect fixity, unmoved stability,
+    which nothing can any longer alter or disturb. The Burmese and
+    all Buddhists, always fond of what is wonderful, attribute
+    supernatural perfections to those who have so far advanced in
+    mental attainments. Their bodies become, as it were,
+    half-spiritualised, so that they can, according to their wishes,
+    carry themselves through the air from one place to another,
+    without the least hindrance or difficulty.
+
+    [6] Kamatan means the fixing of the attention on one object, so
+    as to investigate thoroughly all its constituent parts, its
+    principle and origin, its existence and its final destruction.
+    It is that part of metaphysics which treats of the beginning,
+    nature, and end of beings. To become proficient in that science,
+    a man must be gifted with a most extensive knowledge and an
+    analysing mind of no common cast. The process of Kamatan is as
+    follows. Let it be supposed that man intends to contemplate one
+    of the four elements, fire, for instance; he abstracts himself
+    from every object which is not fire, and devotes all his
+    attention to the contemplation of that object alone; he examines
+    the nature of fire, and finding it a compound of several
+    distinct parts, he investigates the cause or causes that keep
+    those parts together, and soon discovers that they are but
+    accidental ones, the action whereof may be impeded or destroyed
+    by the occurrence of any sudden accident. He concludes that fire
+    has but a fictitious ephemeral existence. The same method is
+    followed in examining the other elements, and gradually all
+    other things he may come in contact with, and his final
+    conclusion is, that all things placed without him are destitute
+    of real existence, being mere illusions, divested of all
+    reality. He infers, again, that all things are subjected to the
+    law of incessant change, without fixity or stability. The wise
+    man, therefore, can feel no attachment to objects which, in his
+    own opinion, are but illusions and deception: his mind can
+    nowhere find rest in the midst of illusions always succeeding to
+    each other. Having surveyed all that is distinct of self, he
+    applies himself to the work of investigating the origin and
+    nature of his body. After a lengthened examination, he arrives,
+    as a matter of course, at the same conclusion. His body is a
+    mere illusion without reality, subjected to changes and
+    destruction. He feels that it is as yet distinct from self. He
+    despises his body, as he does everything else, and has no
+    concern for it. He longs for the state of Neibban, as the only
+    one worthy of the wise man's earnest desire. By such a
+    preliminary step, the student, having estranged himself from
+    this world of illusions, advances towards the study of the
+    excellent works which will pave the way to Neibban. The Burmese
+    reckon forty Kamatans. They are often repeated over by devotees,
+    whose weak intellect is utterly incapable of understanding the
+    meaning they are designed to convey to the mind.
+
+    Notwithstanding his singular aptitude in acquiring knowledge,
+    Phralaong devoted six whole years, in the solitude of Oorouwela,
+    busily engaged in mastering the profound science he aimed at
+    acquiring. It was during that time that he received the visits
+    of five Rahans, whose chief was named Koondanha. They were very
+    probably, like so many of their profession, travelling about in
+    search of knowledge. They placed themselves under the direction
+    of Phralaong, and in exchange for the lessons they received from
+    him, they served him as humble and grateful disciples are wont
+    to attend on a highly esteemed teacher. In this, as well as many
+    other circumstances, we see that, previous to Gaudama's
+    preachings, there already existed in India an order of devotees
+    or enthusiasts, who lived secluded from the world, devoted to
+    the study of religious doctrines and the practice of virtues of
+    the highest order. The order of Buddhistic monks or talapoins,
+    which was subsequently established by the author of Buddhism, is
+    but a modification of what actually subsisted in full vigour in
+    his own country and in his own time.
+
+    [7] In a Buddhistic point of view the only reason that may be
+    assigned for the extraordinary fast of Phralaong is the
+    satisfaction of showing to the world the display of wonderful
+    action. Fasting and other works of mortification have always
+    been much practised by the Indian philosophers of past ages, who
+    thereby attracted the notice, respect, admiration, and
+    veneration of the world. Such rigorous exercises, too, were
+    deemed of great help for enabling the soul to have a more
+    perfect control over the senses, and subjecting them to the
+    empire of reason. They are also conducive towards the calm and
+    undisturbed state in which the soul is better fitted for the
+    arduous task of constant meditation. The fast of Gaudama,
+    preparatory to his obtaining the Buddhaship, recalls to mind
+    that which our Lord underwent ere He began His divine mission.
+    If the writer, in the course of this work, has made once or
+    twice a remark of similar import, he has done so, not with the
+    intention of drawing a parallel as between facts, but to
+    communicate to the reader the feelings of surprise and
+    astonishment he experienced when he thought he met with
+    circumstances respecting the founder of Buddhism which
+    apparently bore great similarity to some connected with the
+    mission of our Saviour.
+
+    [8] Bells are common in Burmah, and the people of that country
+    are well acquainted with the art of casting them. Most of the
+    bells to be seen in the pagodas are of small dimensions, and
+    differing in shape somewhat from those used in Europe. The
+    inferior part is less widened, and there is a large hole in the
+    centre of the upper part. No tongue is hung in the interior, but
+    the sound is produced by striking with a horn of deer or elk the
+    outward surface of the lower part. No belfry is erected for the
+    bells; they are fixed on a piece of timber, laid horizontally,
+    and supported at its two extremities by two posts, at such a
+    height that the inferior part of the bell is raised about five
+    feet above the ground.
+
+    The largest specimens of Burmese art in casting bells of great
+    weight are the two bells to be seen, the one in the large pagoda
+    of Rangoon, called Shway Dagon, and the other at Mingon, about
+    twelve or fifteen miles north of Amerapoura, on the western bank
+    of the Irrawaddy. The first, in the town of Rangoon, was cast in
+    1842, when King Tharawaddy visited the place, with the intention
+    of founding a new city, more distant from the river, and nearer
+    to the mount upon which rises the splendid Shway Dagon. In its
+    shape and form it exactly resembles the kind of bells above
+    described. Here are some particulars respecting that large piece
+    of metal, collected from the inscription to be seen upon it. It
+    was cast on the fifth day of the full moon of Tabodwai
+    (February), 1203 of the Burmese era. The weight of metal is
+    94,682 lbs.; its height 9-1/2 cubits; its diameter 5 cubits; its
+    thickness 20 fingers or 15 inches. But during the process of
+    melting, the well-disposed came forward and threw in copper,
+    silver, and gold in great quantities. It is supposed, says the
+    writer of the inscription, that in this way the weight was
+    increased one-fourth.
+
+    The bell of Mingon was cast in the beginning of this century. In
+    shape and form it resembles our bells in Europe. It is probable
+    that some foreigner residing at Ava suggested the idea of giving
+    such an unusual form to that monumental bell. Its height is 18
+    feet, besides 7 feet for hanging apparatus. It has 17 feet in
+    diameter, and from 10 to 12 inches in thickness. Its weight is
+    supposed to exceed two hundred thousand English pounds.
+
+    In the interior large yellowish and greyish streaks indicate
+    that considerable quantities of gold and silver had been thrown
+    in during the process of melting. No idea can at present be had
+    of the power of the sound of that bell, as its enormous weight
+    has caused the pillars that support it partially to give way. To
+    prevent a fatal disaster, the orifice of the bell has been made
+    to rest on large short posts, sunk in the ground and rising
+    about three feet above it. In no respect can these bells bear
+    any comparison with those of Europe. They are mightily rough and
+    rude attempts at doing works on a scale far surpassing the
+    abilities of native workmen, who otherwise succeed tolerably
+    well in casting the comparatively small bells commonly met with
+    in the courtyards of pagodas.
+
+    [9] One of the genuine characters of Buddhism is correctly
+    exhibited in this observation of Phralaong's respecting fasts,
+    mortifications, and other self-inflicted penances. They are not
+    looked upon as the immediate way leading to perfection, nor as
+    _a portion_ or a part of perfection itself. Such deeds are but
+    means resorted to for weakening passions and increasing the
+    power of the spiritual principle over the natural one: they are
+    preparatory to the great work of meditation or the study of
+    truth, which is the only high-road to perfection. To the sage
+    that has already begun the laborious task of investigating
+    truth, such practices are of no use, and are nowhere insisted on
+    as necessary, or even useful. In the book of discipline, no
+    mention is made of them. The life of the initiated is one of
+    self-denial; all superfluities and luxuries are strictly
+    interdicted; all that is calculated to minister to passions and
+    pleasure is carefully excluded. But the great austerities and
+    macerations practised by the religious of the Brahminical sect
+    are at once rejected by the Buddhist sages as unprofitable and
+    unnecessary to them. The inmates of the Buddhist monasteries in
+    our days are never seen indulging in those cruel, disgusting,
+    and unnatural practices performed from time immemorial by some
+    of their brethren of the Hindu persuasion. This constitutes one
+    of the principal differences or discrepancies between the two
+    systems. With the founder of Buddhism fasts and penitential
+    deeds are of great concern to him who is as yet in the world,
+    living under the tyrannical yoke of passions and the influence
+    of the senses. By him they are viewed as powerful auxiliaries in
+    the spiritual warfare for obtaining the mastery over passions.
+    This point once gained, the sage can at once dispense with their
+    aid as being no longer required. The follower of the Hindu creed
+    looks upon those practices as _per se_ eminently meritorious and
+    capable of leading him to perfection; hence the mania for
+    carrying those observances to a degree revolting to reason, and
+    even to the plain good sense of the people.
+
+
+
+
+CHAPTER V.
+
+    _Thoodzata's offering to Phralaong -- His five dreams -- He
+    shapes his course towards the gniaong tree -- Miraculous
+    appearance of a throne -- Victory of Phralaong over Manh Nat --
+    His meditations during forty-nine days near the Bodi tree --
+    He at last obtains the perfect science -- He overcomes the
+    temptation directed against him by the daughters of Manh --
+    Buddha preaches the law to a Pounha and to two merchants._
+
+
+At that time, in the solitude of Oorouwela, there lived in a village a
+rich man, named Thena. He had a daughter named Thoodzata. Having
+attained the years of puberty, she repaired to a place where there was a
+gniaong tree, and made the following prayer to the Nat guardian of the
+place[1]:--"If I marry a husband that will prove a suitable match, and
+the first fruit of our union be a male child, I will spend annually in
+alms deeds 100,000 pieces of silver, and make an offering at this spot."
+Her prayer was heard, and its twofold object granted. When Phralaong
+had ended the six years of his fasting and mortification, on the day of
+the full moon of the month Katson, Thoodzata was preparing to make her
+grateful offering to the Nat of the place. She had been keeping one
+thousand cows in a place abounding with sweet vines; the milk of those
+thousand was given to five hundred cows; these again fed with their own
+milk two hundred and fifty others, and so on, in a diminishing
+proportion, until it happened that sixteen cows fed eight others with
+their milk. So these eight cows gave a milk, rich, sweet, and flavoured
+beyond all description.
+
+On the day of the full moon of Katson,[2] Thoodzata rose at an early
+hour to make ready her offering, and disposed everything that the cows
+should be simultaneously milked. When they were to be milked, the young
+calves of their own accord kept at a distance; and as soon as the
+vessels were brought near, the milk began to flow in streams from the
+udders into the vessels. She took the milk and poured it into a large
+caldron, set on the fire which she had herself kindled. The milk began
+to boil; bubbles formed on the surface of the liquid, turned on the
+right and sunk in, not a single drop being spilt out; no smoke arose
+from the fireplace. Four kings of Nats watched about while the caldron
+was boiling; the great Brahma kept open an umbrella over it; a Thagia
+brought fuel and fed the fire. Other Nats, by their supernatural power,
+infused honey into the milk, and communicated thereto a flavour, such as
+the like is not to be found in the abode of men. On this occasion alone,
+and on the day Phralaong entered the state of Neibban, the Nats infused
+honey into his food. Wondering at the so many extraordinary signs which
+she saw, Thoodzata called her female slave, named Sounama, related to
+her all that she had observed, and directed her to go to the gniaong
+tree, and clear the place where she intended to make her offering. The
+servant, complying with her mistress' direction, soon arrived at the
+foot of the tree.
+
+On that very night Phralaong had had five dreams.[3] 1st, It appeared
+to him that the earth was his sleeping place, with the Himawonta for his
+pillow. His right hand rested on the western ocean, his left on the
+eastern ocean, and his feet on the southern ocean. 2nd, A kind of grass,
+named Tyria, appeared to grow out of his navel and reach to the skies.
+3rd, Ants of a white appearance ascended from his feet to the knee and
+covered his legs. 4th, Birds of varied colour and size appeared to come
+from all directions and fall at his feet, when, on a sudden, they all
+appeared white. 5th, It seemed to him that he was walking on a mountain
+of filth, and that he passed over it without being in the least
+contaminated.
+
+Phralaong, awaking from his sleep, said to himself, after having
+reflected for a while on those five dreams,--"Today I shall certainly
+become a Buddha." Thereupon he rose instantly, washed his hands and
+face, put on his dress, and quietly waited the break of day, to go out
+in quest of his food. The moment being arrived to go out, he took up his
+patta, and walked in the direction of the gniaong tree. The whole tree
+was made shining by the rays which issued from his person; he rested
+there for a while. At that very moment arrived Sounama, to clear,
+according to her mistress' orders, the place for her offering. As she
+approached, she saw Phralaong at the foot of the tree. The rays of light
+which beamed out of his person were reflected on the tree, which
+exhibited a most splendid and dazzling appearance. On observing this
+wonder, Sounama said to herself: "Of course the Nat has come down from
+the tree to receive the offering with his own hands." Overcome with an
+unutterable joy, she immediately ran to her mistress and related her
+adventure. Thoodzata was delighted at this occurrence, and wishing to
+give a substantial proof of her gratitude for such good news, she said
+to Sounama: "From this moment you are no more my servant; I adopt you
+for my elder daughter." She gave her instantly all the ornaments
+suitable to her new position. It is customary for all the Phralaongs to
+be provided, on the day they are to become Buddha, with a gold cup of
+an immense value. Thoodzata ordered a golden vessel to be brought, and
+poured therein the nogana or boiled milk. As the water glides from the
+leaf of the water-lily without leaving thereon any trace, so the nogana
+slided from the pot into the golden cup and filled it up. She covered
+this cup with another of the same precious metal, and wrapped up the
+whole with a white cloth. She forthwith put on her finest dress, and,
+becomingly attired, she carried the golden cup over her head; and with a
+decent gravity walked towards the gniaong tree. Overwhelmed with joy at
+seeing Phralaong, she reverentially advanced towards him, whom she
+mistook for a Nat. When near him, she placed gently the golden vessel on
+the ground, and offered him in a gold basin scented water to wash his
+hands. At that moment, the earthen patta offered to Phralaong by the
+Brahma Gatikara disappeared. Perceiving that his patta had disappeared,
+he stretched forth his right hand, and washed it in the scented water;
+at the same time Thoodzata presented to him the golden cup containing
+the nogana. Having observed that she had caught the eyes of Phralaong,
+she said to him: "My Lord Nat, I beg to offer you this food, together
+with the vessel that contains it." Having respectfully bowed down to
+him, she continued: "May your joy and happiness be as great as mine; may
+you always delight in the happiest rest, ever surrounded by a great and
+brilliant retinue." Making then the offering of the gold cup, worth
+100,000 pieces of silver, with the same disinterestedness as if she had
+given over only the dry leaf of a tree, she withdrew and returned to her
+home with a heart overflowing with joy.
+
+Phralaong rising up took with him the golden cup, and having turned to
+the left of the gniaong tree, went to the bank of the river Neritzara,
+to a place where more than 100,000 Buddhas had bathed, ere they obtained
+the supreme intelligence. On the banks of that river is a bathing-place.
+Having left on that spot his golden cup, he undressed himself, and
+descended into the river. When he had bathed, he came out and put on his
+yellow robe, which in shape and form resembled that of his predecessors.
+He sat down, his face turned towards the east; his face resembled in
+appearance a well-ripe palm-fruit. He divided his exquisite fruit into
+forty-nine mouthfuls, which he ate entire, without mixing any water with
+it. During forty-nine days he spent round the Bodi tree, Buddha never
+bathed, nor took any food, nor experienced the least want. His
+appearance and countenance remained unchanged; he spent the whole time
+absorbed, as it were, in an uninterrupted meditation. Holding up in his
+hands the empty golden vessel, Phralaong made the following prayer: "If
+on this day I am to become a Buddha, let this cup float on the water and
+ascend the stream." Whereupon he flung it into the stream, when, by the
+power and influence of Phralaong's former good works, the vessel, gently
+gliding towards the middle of the river, and then beating up the stream,
+ascended it with the swiftness of a horse to the distance of eighty
+cubits, when it stopped, sunk into a whirlpool, went down to the country
+of Naga, and made a noise, on coming in contact with and striking
+against the three vessels of the three last Buddhas, viz.: Kaukathan,
+Gaunagong, and Kathaba. On hearing this unusual noise, the chief of
+Nagas awoke from his sleep, and said: "How is this? yesterday, a Buddha
+appeared in the world; today, again, there is another." And in more than
+one hundred stanzas he sung praises to Buddha.
+
+       *       *       *       *       *
+
+On the banks of the river Neritzara there is a grove of Sala trees,
+whither Phralaong repaired to spend the day under their cooling shade.
+In the evening he rose up and walked with the dignified and noble
+bearing of a lion, in a road eight oothabas wide, made by the Nats, and
+strewed with flowers, towards the gniaong tree. The Nats, Nagas, and
+Galongs joined in singing praises to him, playing instruments, and
+making offerings of the finest flowers and most exquisite perfumes,
+brought from their own seats. The same rejoicings took place in ten
+thousand other worlds. Whilst on his way towards the tree, he met with a
+young man, just returning with a grass-load he had cut in the fields.
+Foreseeing that Phralaong might require some portion of it for his use,
+he presented him an offering of eight handfuls of grass, which were
+willingly accepted.
+
+Arrived close to the gniaong tree,[4] Phralaong stopped at the south of
+the tree, his face turned towards the north, when, on a sudden, the
+southern point of the globe seemed to lower down to the hell Awidzi, the
+lowest of all, whilst the northern one appeared to reach the sky. Then
+he said, "Verily this is not the place where I shall become a Buddha."
+Thence Phralaong went on his right side towards the east of the tree,
+and standing up, his face turned towards the west, he said, "This is
+indeed the place where all the preceding Buddhas have obtained the
+supreme intelligence. Here, too, is the very spot whereupon I shall
+become a Buddha, and set up my throne." He took, by one of their
+extremities, the eight handfuls of grass and scattered them on the
+ground, when, on a sudden, there appeared emerging, as it were, from the
+bottom of the earth, a throne fourteen cubits high, adorned with the
+choicest sculptures and paintings, superior in perfection to all that
+art could produce. Phralaong, then facing the east, uttered the
+following imprecation: "If I am not destined to become a Buddha, may my
+bones, veins, and skin remain on this throne, and my blood and flesh be
+dried up." He then ascended the throne, with his back turned against the
+tree, and his face towards the east. He sat down in a cross-legged
+position, firmly resolved never to vacate the throne, ere he had become
+a Buddha. Such firmness of purpose, which the combined elements could
+not shake for a moment, no one ought to think of ever becoming possessed
+of.
+
+Whilst Phralaong was sitting on the throne in that cross-legged
+position, Manh Nat said to himself, "I will not suffer Prince Theiddat
+to overstep the boundaries of my empire." He summoned all his warriors
+and shouted to them. On hearing their chief's voice, the warriors
+gathered thick round his person. His countless followers in front, on
+his right and on his left, reached to the distance of eighteen
+youdzanas, and above him to that of nine only. Behind him, they extended
+to the very limits of the world. The cries of that immense multitude
+were re-echoed at a distance of ten thousand youdzanas, and resembled
+the roaring of the mighty sea. Manh Nat rode the elephant Girimegala,
+measuring in length five youdzanas. Supplied with one thousand right
+arms, he wielded all sorts of the most deadly weapons. His countless
+warriors, to avoid confusion, were all disposed in ranks, bearing their
+respective armour. They appeared like immense clouds, slowly rolling on
+and converging towards Phralaong.
+
+At that time, Nats surrounded Phralaong, singing praises to him; the
+chief Thagia was playing on his conch, whereof a single blowing resounds
+for four entire months; the chief Naga was uttering stanzas in his
+honour; a chief Brahma held over him the white umbrella. On the approach
+of Manh Nat's army, they were all seized with an uncontrollable fear,
+and fled to their respective places. The Naga dived into the bottom of
+the earth, to a depth of five hundred youdzanas, and covering his face
+with his two wings, fell into a deep sleep. The Thagia, swinging his
+conch upon his shoulders, ran to the extremity of the world. The Brahma,
+holding still the umbrella by the extremity of the handle, went up to
+his own country. Phralaong was, therefore, left alone. Manh Nat, turning
+to his followers, cried to them, "There is, indeed, no one equal to the
+Prince Theiddat; let us not attack him in front, but let us assail him
+from the north side."
+
+At that moment, Phralaong, lifting his eyes, looked on his right, left,
+and front, for the crowd of Nats, Brahmas, and Thagias that were paying
+him their respects. But they had all disappeared. He saw the army of
+Manh Nat coming thick upon him from the north, like a mighty storm.
+"What!" said he, "is it against me alone that such a countless crowd of
+warriors has been assembled? I have no one to help me, no father, no
+brothers, no sisters, no friends, and no relatives. But I have with me
+the ten great virtues which I have practised; the merits I have acquired
+in the practice of these virtues will be my safeguard and protection;
+these are my offensive and defensive weapons, and with them I will crush
+down the great army of Manh." Whereupon he quietly remained meditating
+upon the merits of the ten great virtues.
+
+Whilst Phralaong was thus absorbed in meditation, Manh Nat began his
+attack upon him. He caused a wind to blow with such an extraordinary
+violence that it brought down the tops of mountains, though they were
+one or two youdzanas thick. The trees of the forests were shattered to
+atoms. But the virtue of Phralaong's merits preserved him from the
+destructive storm. His tsiwaran itself was not agitated. Perceiving that
+his first effort was useless, Manh caused a heavy rain to fall with such
+violence that it tore the earth, and opened it to its very bottom. But
+not even a single drop touched Phralaong's person. To this succeeded a
+shower of rocks, accompanied with smoke and fire; but they were changed
+into immense masses of flowers, which dropped at Buddha's feet. There
+came afterwards another shower of swords, knives, and all kinds of
+cutting weapons, emitting smoke and fire. They all fell powerless at the
+feet of Phralaong. A storm of burning ashes and sand soon darkened the
+atmosphere, but they fell in front of him like fragrant dust. Clouds of
+mud succeeded, which fell like perfumes all round and over Phralaong.
+Manh caused a thick darkness to fill the atmosphere, but to Phralaong it
+emitted rays of the purest light. The enraged Manh cried to his
+followers, "Why do you stand looking on? Rush at once upon him and
+compel him to flee before me." Sitting on his huge elephant, and
+brandishing his formidable weapons, Manh approached close to Phralaong
+and said to him, "Theiddat, this throne is not made for you; vacate it
+forthwith; it is my property." Phralaong calmly answered, "You have not
+as yet practised the ten great virtues, nor gone through the five acts
+of self-denial; you have never devoted your life to help others to
+acquire merits; in a word, you have not yet done all the needful to
+enable you to attain the supreme dignity of Phra. This throne,
+therefore, cannot be yours." Unable to control any longer his passion,
+Manh threw his formidable weapons at Phralaong; but they were converted
+into garlands of beautiful flowers, that adapted themselves gracefully
+round his body. His sword and other weapons, that could cut at once
+through the hardest rocks, were employed with no better success. The
+soldiers of Manh, hoping that their united efforts would have a better
+result, and that they could thrust Phralaong from his throne, made a
+sudden and simultaneous rush at him, rolling against him, with an
+irresistible force, huge rocks, as large as mountains; but by the virtue
+of their opponent's merits, they were converted into fine nosegays, that
+gently dropped at his feet.
+
+At that time the Nats, from their seats, looked down on the scene of the
+combat, suspended between hope and fear. Phralaong at that moment said
+to Manh: "How do you dare to pretend to the possession of this throne?
+Could you ever prove, by indisputable evidence, that you have ever made
+offerings enough to be deserving of this throne?" Manh, turning to his
+followers, answered: "Here are my witnesses; they will all bear evidence
+in my favour." At the same moment they all shouted aloud, to testify
+their approval of Mania's words. "As to you, Prince Theiddat, where are
+the witnesses that will bear evidence in your favour and prove the
+justness of your claim to the possession of this throne?" Phralaong
+replied: "My witnesses are not like yours, men or any living beings.[5]
+The earth itself will give testimony to me. For, without alluding even
+to those offerings I have made during several previous existences, I
+will but mention the forty-seven great ones I made whilst I lived as
+Prince Wethandra." Stretching out his right hand, which he had kept
+hitherto under the folds of his garments, and pointing to the earth, he
+said with a firm voice: "Earth, is it not true that at the time I was
+Prince Wethandra I made forty great offerings?" The earth replied with a
+deep and loud roaring, resounding in the midst of Manh's legions, like
+the sound of countless voices, threatening to spread death and
+destruction in their ranks. The famous charger of Manh bent his knees,
+and paid homage to Phralaong. Manh himself, disheartened and
+discomfited, fled to the country of Wathawatti. His followers were so
+overpowered by fear that they flung away all that could impede their
+retreat, and ran away in every direction. Such was the confusion and
+disorder that prevailed that two warriors could not be seen following
+the same course in their flight.
+
+Looking from their seats on the defeat of Manh and the glorious victory
+of Phralaong, the Nats[6] rent the air with shouts of exultation. The
+Brahmas, Nagas, and Galongs joined the Nats in celebrating his triumph
+over his enemies. They all hastened from more than ten thousand worlds
+to pay their respects and offer their felicitations, presenting him with
+flowers and perfumes, saying: "Victory and glory to Phralaong! Shame and
+defeat to the infamous Manh!"
+
+It was a little while before sunset when Phralaong had achieved his
+splendid victory over his proud foe. At that time he was wrapped up, as
+it were, in the profoundest meditation. The extremities of the branches
+of the Bodi tree[7] fell gently over him, and, by their undulations,
+seemed caressing, as it were, his tsiwaran; they resembled so many
+beautiful nosegays of red flowers that were offered to him. At the first
+watch of the night Phralaong applied all the energies of his powerful
+mind to ascertain the laws of the causes and effects, in order to
+account for all that is in existence. He argued in the following manner:
+"Pain and all sorts of miseries do exist in this world. Why do they
+exist? Because there is birth. Why is there birth? Because there is
+conception. Now conception does take place, because there is existence,
+or that moral state produced by the action or influence of merits and
+demerits. Existence is brought in by _Upadan_, or the combining of
+affections calculated to cause the coming into existence. The latter has
+for its cause the desire. The desire is produced by sensation. The
+latter is caused by the contact. The contact takes place because there
+are the six senses. The six senses do exist, because there is name and
+form, that is to say, the exterior sign of the ideal being and the type
+of the real being. Name and form owe their existence to erroneous
+knowledge; the latter in its turn is produced by the imagination, which
+has for its cause ignorance."[8]
+
+Having followed in his mind the succession of the twelve causes and
+effect, and reached the last link of that chain, Phralaong said to
+himself: "Ignorance, or no science, is the first cause which gives rise
+to all the phenomena I have successively reviewed. From it springs the
+world and all the beings it contains. It is the cause of that universal
+illusion in which man and all beings are miserably lulled. By what means
+can this ignorance be done away with? Doubtless by knowledge and true
+science. By means of the light that science spreads I clearly see the
+unreality of all that exists, and I am freed from that illusion which
+makes other beings to believe that such thing exists, when, in reality,
+it does not exist. The imagination, or the faculty to imagine the
+existence of things which do not exist, is done away with. The same fate
+is reserved to the false knowledge resulting therefrom to the name and
+form, to the six senses, to contact, to sensation, to desire, to
+conception, to existence, to birth, and to pain or miseries."
+
+       *       *       *       *       *
+
+Then Phralaong says to himself: "The knowledge of the four great truths
+is the true light that can dispel ignorance and procure the real
+science, whereby the coming out from the whirlpool of existences, or
+from the state of illusion, can be perfectly effected. These four truths
+are: 1, The miseries of existence; 2, The cause productive of misery,
+which is the desire, ever-renewed, of satisfying oneself without being
+able ever to secure that end; 3, The destruction of that desire, or the
+estranging oneself from it, is the important affair deserving the most
+serious attention; 4, The means of obtaining the individual annihilation
+of that desire is supplied solely by the four Meggas, or highways,
+leading to perfection. But these Meggas can be followed only by those
+who have a right intention, a right will, and who, throughout life,
+exert themselves to regulate their action, conduct, language, thought,
+and meditations." It was then that the heart of Phralaong acquired an
+unshakable firmness, a perfect purity or exemption from all passions, an
+unutterable meekness, and a strong feeling of tender compassion towards
+all beings.
+
+When these fundamental truths had been known, felt, and relished,[9]
+Phralaong's mind, casting a glance over the past, was able to discover
+at once all that had taken place during the countless states of his
+former existences. He recollected the name he had borne, those of his
+parents, the places he had seen and visited, the caste he had belonged
+to, and all the chief events that had marked the course of his progress
+through the continual migrations. He likewise saw reflected, as in a
+mirror, the former conditions of existence of all other beings. The
+immense development and expansion of his mind, which enabled him to
+fathom the depth of the past, happened during the first watch of the
+night.
+
+He applied now all the expanded powers of his incomparable mind to take
+a correct survey of all the beings now in existence. He glanced over all
+those that were in hell, and the other three states of punishment, those
+living on earth, and those dwelling in the twenty-six superior seats. He
+at once understood distinctly their state, condition, merits, demerits,
+and all that appertained to their physical and moral constitutive parts.
+This labour occupied his mind up to midnight.
+
+Urged by the merciful and compassionate dispositions of his soul,
+Phralaong often revolved within himself the following: "All is misery
+and affliction in this world; all beings are miserably detained in the
+vortex of existences; they float over the whirlpool of desire and
+concupiscence; they are carried to and fro by the fallacious cravings of
+a never-obtained satisfaction. They must be taught to put an end to
+concupiscence by freeing themselves from its influence. Their minds must
+be imbued with the knowledge of the four great truths. The four ways
+that I have discovered shall inevitably lead men and Nats to that most
+desirable end. These ways ought to be pointed out to them, that, by
+following them, men and Nats may obtain the deliverance."
+
+Whilst these thoughts thronged through his mind, a little before break
+of day, in the 103rd year of the Eatzana era, on the day of the full
+moon of Katson, the perfect science broke at once over him: he became
+the Buddha.
+
+When this great wonder took place, ten thousand worlds were shaken
+twelve times with such a violence as to make hairs stand on one end.
+These words, "Most excellent being," were heard throughout the same
+series of worlds. Magnificent ornaments decorated all places. Flagstaffs
+appeared in every direction, adorned with splendid streamers. Of such
+dimensions were they that the extremities of those in the east reached
+the opposite side of the west; and those in the north, the southern
+boundary. Some flags, hanging from the seats of Brahmas, reached the
+surface of the earth. All the trees of ten thousand worlds shot out
+branches, loaded with fruits and flowers. The five sorts of lilies
+bloomed spontaneously. From the clefts of rocks beautiful flowers sprang
+out. The whole universe appeared like an immense garden, covered with
+flowers; a vivid light illuminated those places, the darkness of which
+could not be dispersed by the united rays of seven suns. The water,
+which fills the immensity of the deep, at a depth of eighty-four
+thousand youdzanas, became fresh and offered a most agreeable drink.
+Rivers suspended their course; the blind recovered their sight, the deaf
+could hear, and the lame were able to walk freely. The captives were
+freed from their chains and restored to their liberty. Innumerable other
+wonders took place at the moment Phralaong received the supreme
+intelligence. He said then to himself, "Previous to my obtaining the
+supreme knowledge, I have, during countless generations, moved in the
+circle of ever-renewed existences, and borne-up misery. Now I see this
+distinctly. Again, I perceive how I can emancipate myself from the
+trammels of existence, and extricate myself from all miseries and
+wretchedness attending generation; my will is fixed on the most amiable
+state of Neibban. I have now arrived to that state of perfection that
+excludes all passions."
+
+It was at the full moon of the month Katson, when these memorable
+occurrences took place, and it was daylight when Phralaong at last
+obtained the fulness of the Buddhaship. After this glorious and
+triumphant achievement, Phralaong, whom from this moment we must call
+Phra or Buddha, continued to remain on the throne, in a cross-legged
+position, with a mind absorbed in contemplation during seven days.
+Mental exertion and labour were at an end. Truth in its effulgent beauty
+encompassed his mind and shed over it the purest rays. Placed in that
+luminous centre, Phra saw all beings entangled in the web of passions,
+tossed over the raging billows of the sea of renewed existences,
+whirling in the vortex of endless miseries, tormented incessantly and
+wounded to the quick by the sting of concupiscence, sunk into the dark
+abyss of ignorance, the wretched victims of an illusory, unsubstantial,
+and unreal world. He said then to himself: "In all the worlds there is
+no one but me who knows how to break through the web of passions, to
+still the waves that waft beings from one state into another, to save
+them from the whirlpool of miseries, to put an end to concupiscence and
+break its sting, to dispel the mist of ignorance by the light of truth,
+to teach all intelligent beings the unreality and nonexistence of this
+world, and thereby lead them to the true state of Neibban." Having thus
+given vent to the feelings of compassion that pressed on his benevolent
+heart, Phra, glancing over future events, delighted in contemplating the
+great number of beings who would avail themselves of his preachings, and
+labour to free themselves from the slavery of passions. He counted the
+multitudes who would enter the ways that lead to the deliverance, and
+would obtain the rewards to be enjoyed by those who will follow one of
+those ways. The Baranathee country would be favoured first of all with
+the preaching of the law of the wheel. He reviewed the countries where
+his religion would be firmly established. He saw that Maheinda, the son
+of king Asoka, would carry his law to Ceylon, two hundred and thirty-six
+years after his Neibban.
+
+When these and other subjects were fully exhausted, the most excellent
+Phra came down from his throne and went to a distance of ten fathoms
+from the Bodi tree, in a north-east direction. There he stood, his eyes
+fixedly riveted on the throne, without a single wink, during seven
+consecutive days, given up to the most intense and undisturbed
+meditation. The Nats, observing this extraordinary posture, imagined
+that he regretted the throne he had just vacated, and that he wanted to
+repossess himself of it. They concluded that, such being the case,
+Prince Theiddat had not as yet obtained the Buddhaship. When the period
+of seven days was over, Buddha, who knew the innermost thoughts of the
+Nats, resolved to put an end to their incredulous thinking respecting
+his person. For that purpose, he had recourse to the display of
+miraculous powers.[10] He raised himself high up in the air, and, to
+their astonished regards, he wrought at once more than a thousand
+wonders, which had the immediate effect of silencing all their doubts,
+and convincing them that he was indeed the Buddha.
+
+Having come down to the place which he had started from, for the display
+of prodigies, Buddha went to the north of the tree Bodi at a distance of
+only two fathoms from it. He spent this time in walking to and fro from
+east to west, during seven days, over a road, prepared for that purpose
+by the Nats. He was engaged all the while in the work of the sublimest
+contemplation.
+
+He then shaped his course in a north-west direction, at a distance of
+thirteen fathoms from the sacred tree. There stood a beautiful house,
+shining like gold, resplendent with precious stones. It was a temporary
+residence, purposely prepared for him by the Nats. Thither he repaired,
+and sat down in a cross-legged position during seven days. He devoted
+all his time to meditating on the Abidamma, or the most excellent
+science. This science is divided into seven books. Phra had already gone
+over the six first and fully mastered their contents, but the six
+glories had not as yet shot forth from his person.
+
+It was only after having mastered the contents of the last division,
+named Pathan, divided into twenty-four parts, that the six glories
+appeared. Like the great fishes that delight to sport only in the great
+ocean, the mind of Buddha expanded itself with indescribable eagerness,
+and delighted to run unrestrained through the unbounded field opened
+before him by the contents of that volume. Brown rays issued from his
+hairs, beard, and eyelids. Gold-like rays shot forth from his eyes and
+skin; from his flesh and blood dashed out purple beams, and from his
+teeth and bones escaped rays, white like the leaves of the lily; from
+his hands and feet emanated rays of a deep-red colour, which, falling on
+the surrounding objects, made them appear like so many rubies of the
+purest water. His forehead sent forth undulating rays, resembling those
+reflected by cut crystal. The objects which received those rays appeared
+as mirrors, reflecting the rays of the sun. Those six rays of various
+hues caused the earth to resemble a globe of the finest gold. Those
+beams at first penetrated through our globe, which is eighty-two
+thousand youdzanas thick, and thence illuminated the mass of water which
+supports our planet. It resembled a sea of gold. That body of water,
+though four hundred and eighty thousand youdzanas thick, could not stop
+the elastic projection of those rays, which went forth through a stratum
+of air nine hundred and sixty thousand youdzanas thick, and were lost in
+the vacuum. Some beams, following a vertical direction, rushed through
+the six seats of Nats, the sixteen of Brahmas, and the four superior
+ones, and thence were lost in vacuum. Other rays, following a horizontal
+direction, penetrated through an infinite series of worlds. The sun, the
+moon, the stars appeared like opaque bodies, deprived of light. The
+famous garden of Nats, their splendid palace, the ornaments hanging from
+the tree Padetha were all cast into the shade and appeared obscure, as
+if wrapped up in complete darkness. The body of the chief Brahma, which
+sends forth light through one million of systems, emitted then but the
+feeble and uncertain light of the glowworm at sunrise. This marvellous
+light, emanating from the person of Buddha, was not the result of vowing
+or praying; but all the constituent parts of his body became purified to
+such an extent by the sublime meditation of the most excellent law that
+they shone with a matchless brightness.
+
+Having thus spent seven days in that place, close to the Bodi tree, he
+repaired to the foot of another gniaong tree, called adzapala, or the
+shepherds' tree, so called because, under its cooling shade, shepherds
+and their flocks of goats rested during the heat of the day. It was
+situated at the east of the Bodi, at a distance of thirty fathoms. There
+he sat in a cross-legged position, during seven days, enjoying the
+sweetness of self-recollection. It was near to that place that the vile
+Manh, who, since his great attack on Buddha, had never lost sight of
+him, but had always secretly followed him with a wicked spirit, was
+compelled to confess that he had not been able to discover in that Rahan
+anything blamable, and expressed the fear of seeing him at once pass
+over the boundaries of his empire. The tempter stooped in the middle of
+the highway, and across it drew successively sixteen lines, as he went
+on reflecting on sixteen different subjects. When he had thought over
+each of the ten great virtues, he drew, first, ten lines, saying: "The
+great Rahan has indeed practised to a high degree those ten virtues. I
+cannot presume to compare myself to him." In drawing the eleventh, he
+confessed that he had not, like that Rahan, the science that enabled to
+know the inclinations and dispositions of all beings. In drawing the
+twelfth, he said that he had not as yet acquired the knowledge of all
+that concerns the nature of the various beings. Drawing the four
+remaining lines, he confessed successively that he did not feel, like
+that Rahan, a tender compassion for the beings yet entangled in the
+miseries of existence, nor could he perform miracles, nor perceive
+everything, nor attain to the perfect and supreme knowledge of the law.
+On all these subjects he avowed his decided inferiority to the great
+Rahan.
+
+Whilst Manh was thus engaged with a sad heart in meditating over those
+rather humiliating points, he was at last found out by his three
+daughters, Tahna,[11] Aratee, and Raga, who had for some time been
+looking after him. When they saw their father with a downcast
+countenance, they came to him, and inquired about the motive of his deep
+affliction. "Beloved daughters," replied Manh, "I see this Rahan
+escaping from my dominion, and notwithstanding my searching examination,
+I have not been able to detect him in anything reprehensible. This is
+the only cause of my inexpressible affliction." "Dear father," replied
+they, "banish all sorrows from your mind, and be of a good heart; we
+will very soon find out the weak side of the great Rahan, and
+triumphantly bring him back within the hitherto unpassed limits of your
+empire." "Beware of the man you will have to deal with," replied Manh.
+"I believe that no effort, however great, directed against him, will
+ever be rewarded with success. He is of a firm mind and unshaken
+purpose. I fear you shall never succeed in bringing him back within my
+dominions." "Dear father," said they, "we women know how to manage such
+affairs; we will catch him like a bird in the net of concupiscence; let
+fear and anxiety be for ever dispelled from your heart." Having given
+this assurance, forthwith they went to Buddha, and said to him,
+"Illustrious Rahan, we approach you respectfully and express the wish of
+staying with you, that we may minister to all your wants." Without in
+the least heeding their words, or even casting a glance at them, the
+most excellent Buddha remained unmoved, enjoying the happiness of
+meditation. Knowing that the same appearance, face, and bodily
+accomplishments might not be equally pleasing, they assumed, one the
+appearance of a heart-winning young girl, another that of a blooming
+virgin, and the third that of a fine middle-aged beauty. Having thus
+made their arrangements, they approached Buddha, and several times
+expressed to him the desire of staying with him and ministering to his
+wants. Unmoved by all their allurements, Buddha said to them, "For what
+purpose do you come to me? You might have some chance of success with
+those that have not as yet extinguished the fire of passion, and rooted
+it from their heart; but I, like all the Buddhas, my predecessors, have
+destroyed in me concupiscence, passion, and ignorance. No effort, on
+your part, will ever be able to bring me back into the world of
+passions. I am free from all passions, and have obtained supreme wisdom.
+By what possible means could you ever succeed in bringing me back into
+the whirlpool of passions?" The three daughters of Manh, covered with
+confusion, yet overawed with admiration and astonishment, said to each
+other, "Our father forsooth had given us a good and wise warning. This
+great Rahan deserves the praises of men and Nats. Everything in him is
+perfect; to him it belongs to instruct men in all things they want to
+know." Saying this, they, with a downcast countenance, returned to their
+father.
+
+It was in that very same place, at the foot of the adzapala gniaong,
+that a heretic Pounha, named Mingalika, proud of his caste, came with
+hasty steps, speaking loudly, and with little respect approached the
+spot where Buddha was sitting.[12] Having entered into conversation with
+him, the Pounha heard from his mouth instructions worthy of being ever
+remembered. He said to Buddha, "Lord Gaudama, I have two questions to
+put to you. Whence comes the name Pounha? What are the duties to be
+performed in order to become a real Pounha?" Buddha, penetrating with
+the keen eye of wisdom into the innermost soul of his interlocutor,
+answered, "The real and genuine Pounha is he who has renounced all
+passions, put an end to concupiscence, and has entered the ways leading
+to perfection. But there are others, who are proud of their origin, who
+walk hastily, speak with a loud voice, and who have not done what is
+needful to destroy the influence of passions. These are called Pounhas
+because of their caste and birth. But the true sage avoids everything
+that is rash, impetuous or noisy: he has conquered all his passions, and
+put an end to the principle of demerits. His heart loves the repetition
+of formulas of prayers, and delights in the exercise of meditation. He
+has reached the last way to perfection. In him there is no longer
+wavering, or doubt, or pride. This man really deserves the name of
+Pounha, or pure: he is indeed the true Pounha according to the law." The
+instruction being finished, the Pounha rose respectfully from his place,
+wheeled to the right and departed.
+
+Buddha continued the sublime work of contemplating pure truth through
+the means of intense reflection. Having remained seven days in that
+position, Buddha arose in an ecstasy and went to the south-eastern side
+of the Bodi tree, to a distance of an oothaba (1 oothaba=to 20 tas, 1
+ta=to 7 cubits), on the sixth day after the full moon of Nayon. On that
+spot there was a tank called Hidza-lee-dana. On the bank of that tank,
+he sat under the shade of the Kiin tree, in a cross-legged position
+during seven days, enjoying the delight of meditation. During those
+seven days rain fell in abundance, and it was very cold. A Naga, chief
+of that tank, would have made a building to protect Buddha against the
+inclemency of the weather, but he preferred, in order to gain greater
+merits, to coil himself up sevenfold round his person, and to place his
+head above him, with his large hood extended. When the seven days were
+over and the rain had ceased, the Naga quitted his position; then
+assuming the appearance of a young man, he prostrated himself before
+Buddha and worshipped him. Buddha said: "He who aims at obtaining the
+state of Neibban ought to possess the knowledge of the four roads
+leading thereto, as well as that of the four great truths and of all
+laws. He ought to bear no anger towards other men, nor harm them in any
+way soever. Happy he who receives such instructions."
+
+Buddha moved from that place, and went to the south of the Bodi tree, to
+a distance of forty fathoms. At the foot of the linloon tree he sat in a
+cross-legged position, having his mind deeply engaged in the exercise of
+the sublimest contemplation. In that position he spent seven entire
+days, which completed the forty-nine days which were to be devoted to
+reflection and meditation around the Bodi tree. When this period of days
+was over, at daybreak, on the fifth day after the full moon of Watso, he
+felt the want of food. This was quickly perceived by a Thagia, who
+hastened from his seat to the spot where Buddha was staying, and offered
+him some Thit khia fruits, others say Kia-dzoo fruits, to prepare his
+system to receive more substantial food. After he had eaten them, the
+same celestial attendant brought him some water to rinse his mouth, and
+to wash his face and hands. Buddha continued to remain in the same
+position under the cooling and protecting shade of the linloon tree.
+
+To consecrate, as it were, and perpetuate the remembrance of the seven
+spots occupied by Buddha during the forty-nine days that he spent round
+the tree Bodi, a Dzedy was erected on each of those seven places. King
+Pathenadi Kosala surrounded them with a double wall, and subsequently
+King Dammathoka added two others. There were only three openings, or
+gates, to penetrate into the enclosed ground, one on the north, another
+on the east, and the third on the south. The river Neritzara rolls its
+deep blue waters in a south-eastern direction from the Bodi tree, to a
+distance of eight oothabas from it. On the eastern bank of that stream
+another Dzedy has been erected on the spot where, previous to his
+becoming a Buddha, he had eaten the forty-nine mouthfuls of the
+delicious Nogana offered to him by the pious Thoodzata.
+
+Whilst Buddha was sitting in a cross-legged position under the linloon
+tree, two brothers named Tapoosa and Palekat, merchants by profession,
+arrived with five hundred carts in the Oorouwela forest, at the very
+place where Buddha was staying. They had sailed from their native town,
+called[13] Oukkalaba, which lies in a south-eastern direction from the
+Mitzima country, bound for the port of Adzeitta. After landing, they
+hired five hundred carts to carry their goods to a place called Soowama.
+They were on their way to their destination when they arrived in the
+Oorouwela forest. Great was their surprise when they saw on a sudden all
+their carts unable to move, and arrested by some invisible power.
+
+A Nat who had been formerly their relative stopped by his power the
+wheels of the carriages. Surprised at such a wonder, the merchants
+prayed to the Nat who was guardian of that place. The Nat, assuming a
+visible shape, appeared before them and said to them: "The illustrious
+Buddha who by the knowledge of the four great truths has arrived to the
+nature of Phra, is now sitting at the foot of the linloon tree. Go now
+to that place, and offer him some sweet bread and honey; you shall
+derive therefrom great merits for many days and nights to come." The two
+brothers, joyfully complying with the Nat's request, prepared the sweet
+bread and honey, and hastened in the direction that had been indicated
+to them. Having placed themselves in a suitable position and prostrated
+themselves before Buddha, they said: "Most glorious Phra, please to
+accept these offerings; great merits doubtless will be our reward for
+many days to come." Buddha had no patta to put those offerings in, for
+the one he had received from the Brahma Gatigara had disappeared when
+Thoodzata made him her great offerings. Whilst he was thinking on what
+he had to do, four Nats came and presented him each with one patta, made
+of nila or sapphire stone. Phra accepted the four pattas, not from
+motives of covetousness, but to let each Nat have an equal share in such
+meritorious work. He put the four pattas one in the other, and by the
+power of his will they on a sudden became but one patta, so that each
+Nat lost nothing of the merit of his offerings. Buddha received the
+offerings of the two merchants in that patta, and satisfied his
+appetite. The two brothers said to Buddha: "We have on this day
+approached you, worshipped you, and respectfully listened to your
+instructions; please to consider us as your devoted followers for the
+remainder of our lives."[14] They obtained the position of Upathaka.
+They continued addressing Buddha, and said: "What shall we henceforth
+worship?" Buddha, rubbing his hand over his head, gave them a few of the
+hairs that had adhered to his fingers, bidding them to keep carefully
+those relics. The two brothers, overjoyed at such a valuable present,
+most respectfully received it, prostrated themselves before Buddha, and
+departed.
+
+
+FOOTNOTES
+
+    [1] The Nats or Dewatas play a conspicuous part in the affairs
+    of this world. Their seats are in the six lower heavens,
+    forming, with the abode of man and the four states of
+    punishment, the eleven seats of passions. But they often quit
+    their respective places, and interfere with the chief events
+    that take place among men. Hence we see them ever attentive in
+    ministering to all the wants of the future Buddha. Besides, they
+    are made to watch over trees, forests, villages, towns, cities,
+    fountains, rivers, &c. These are the good and benevolent Nats.
+    This world is also supposed to be peopled with wicked Nats,
+    whose nature is ever prone to the evil. A good deal of the
+    worship of Buddhists consists in superstitious ceremonies and
+    offerings made for propitiating the wicked Nats, and obtaining
+    favours and temporal advantages from the good ones. Such a
+    worship is universal, and fully countenanced by the talapoins,
+    though in opposition to the real doctrines of genuine Buddhism.
+    All kinds of misfortunes are attributed to the malignant
+    interference of the evil Nats. In cases of severe illness that
+    have resisted the skill of native medical art, the physician
+    gravely tells the patient and his relatives that it is useless
+    to have recourse any longer to medicines, but a conjuror must be
+    sent for to drive out the malignant spirit, who is the author of
+    the complaint. Meanwhile directions are given for the erection
+    of a shed, where offerings intended for the inimical Nat are
+    deposited. A female relative of the patient begins dancing to
+    the sound of musical instruments. The dance goes on, at first in
+    rather a quiet manner, but it gradually grows more animated
+    until it reaches the acme of animal frenzy. At that moment the
+    bodily strength of the dancing lady becomes exhausted; she drops
+    on the ground in a state of apparent faintness. She is then
+    approached by the conjuror, who asks her if the invisible foe
+    has relinquished his hold over the diseased. Being answered in
+    the affirmative, he bids the physician give medicines to the
+    patient, assuring him that his remedies will now act
+    beneficially for restoring the health of the sick, since their
+    action will meet no further opposition from the wicked Nat.
+
+    Ignorance brings everywhere superstition in its train. When man
+    is unacquainted with the natural cause that has produced a
+    result, or an effect, which attracts powerfully his mind's
+    attention and affects him to a great degree, he is induced by
+    his own weakness to believe in the agency of some unknown being,
+    to account for the effect that he perceives. He devises the most
+    ridiculous means for expressing his gratitude to his invisible
+    benefactor, if the result be a favourable one; and has recourse
+    to the most extravagant measures to counteract the evil
+    influence of his supposed enemy, if the result be fatal to him.
+    Having once entered into the dark way of superstition, man is
+    hurried on in countless false directions by fear, hope, and
+    other passions, in the midst of the daily occurrence of
+    multifarious and unforeseen events and circumstances. Hence the
+    expression or manifestation of his superstition assumes a
+    variety of forms, and undergoes changes to an extent that
+    baffles every attempt at either counting their numberless kinds
+    or following them up through their ever-changing course. In
+    addition to the stores of superstitions bequeathed by the
+    generation that has preceded him, man has those of his own
+    creation; and the latter, if the thought of his mind and the
+    desires of his heart could be analysed, would be found far
+    exceeding the former in number. Having spent many years in a
+    country where Buddhism has prevailed from time immemorial, and
+    observed the effects of superstition over the people in their
+    daily doings, the writer has come to the conclusion that there
+    is scarcely an action done without the influence of some
+    superstitious motive or consideration. But the most prolific
+    source of superstition is the belief in the existence of
+    countless good and evil Nats, with whom the imagination of
+    Buddhists has peopled this world.
+
+    It can scarcely be understood how the followers of an
+    atheistical creed can make, consistently with their opinions, an
+    attempt at prayer. Such an act of devotion implies the belief in
+    a being superior to men, who has a controlling power over them,
+    and in whose hands their destinies are placed. With a believer
+    in God, prayer is a sacred, nay, a natural duty. But such cannot
+    be the case with atheists. Despite the withering and despairing
+    influence of atheism, nothing can possibly obliterate from the
+    conscience and heart of man that inward faith in a supreme
+    being. The pious Thoodzata has in view the attainment of two
+    objects: she prays, without knowing to whom, that by the agency
+    of some one she might obtain the objects of her petition; she is
+    anxious to show her gratitude when she sees that her prayer has
+    been heard. Her faith in the _quasi_ omnipotence of the genii
+    makes her address thanks to them. The Nat is not the person to
+    whom her prayer appears directed, but he is rather a witness of
+    her petition. The Burmese, in general, under difficult
+    circumstances, unforeseen difficulties, and sudden calamities,
+    use always the cry, _Phra kaiba_--God assist me--to obtain from
+    above assistance and protection. Yet that Phra cannot be their
+    Buddha, though he be in their opinion the Phra _par excellence_,
+    since they openly declare that he in no way interferes in the
+    management of this world's affairs. Whence that involuntary cry
+    for assistance, but from the innate consciousness that above man
+    there is some one ruling over his destinies? An atheistical
+    system may be elaborated in a school of metaphysics, and forced
+    upon ignorant and unreflecting masses, but practice will ever
+    belie theory. Man, in spite of his errors and follies, is
+    naturally a believing being; his own weakness and multiplied
+    wants ever compel him to have recourse to some great being that
+    can help and assist him, and supply, to a certain extent, the
+    deficiency which, in spite of himself, he is compelled to
+    acknowledge existing in him as a stern and humiliating reality.
+
+    [2] The Burmese, like all trans-Gangetic nations, divide the
+    year into twelve lunar months of twenty-nine and thirty days
+    alternately. Every third year they add one month, or as they
+    say, double the month of Watso (July). The year begins on, or
+    about, the 12th of April. The days of worship are the days of
+    the four quarters of the moon; but the days of the new and full
+    moon seem to have preference over those of the two other
+    quarters, which latter are scarcely noticed or distinguished
+    from common days. It was on the day of the full moon of April
+    that Thoodzata made her grand offering.
+
+    [3] The Burmese translator, not having given in his remarks the
+    explanation or interpretation of Phralaong's five dreams, it
+    seems rather presumptuous to attempt doing a thing, the neglect
+    of which, on the part of the author, may be attributed either to
+    voluntary omission or to incapacity and inability. Let us try to
+    make up, in part, for the deficiency. The first dream
+    prognosticated the future greatness of Phralaong, whose sway, by
+    the diffusion of his doctrines throughout the world, was to be
+    universal, extending from one sea to the other sea. The grass
+    growing out of his navel and reaching to the sky was indicative
+    of the spreading of his law, not only amongst the beings
+    inhabiting the seat of men, but also amidst those dwelling in
+    the abodes of Nats and Brahmas. The ants covering his legs offer
+    an enigma, the explanation of which is reserved to some future
+    Oedipus. As to the birds of various colours, gathering round
+    him, from the four points of the compass, and on a sudden
+    becoming all white, by their contact with him, they represent
+    the innumerable beings that will come to hear the preaching of
+    the future Buddha with divers dispositions, and different
+    progress in the way of merits, and will all be perfected by
+    their following the true way to merit, that he will point out to
+    them. The fifth dream in which Phralaong thought he was walking
+    on a mountain of filth, without being in the least contaminated
+    by it, foreshowed the incomparable perfection and purity of
+    Buddha, who, though remaining in the world of passions, was no
+    more to be affected by their influence.
+
+    [4] We have now reached the most interesting episode of
+    Phralaong's life. He is to become a perfected Buddha under the
+    shade of the gniaong or banyan tree (_ficus indica_, _ficus
+    religiosa_). There are two circumstances attending that great
+    event, deserving peculiar notice. The first is the preference
+    given to the east over the three other points of the compass,
+    and the second, the mighty combat that takes place between
+    Phralaong and the wicked Nat Manh, or Mar. I notice the first
+    circumstance because it agrees with the tradition prevailing
+    amongst most nations previous to or about the coming of our
+    Lord, that from the east there was to come an extraordinary
+    personage, who would confer on the human race the greatest
+    benefits, and cause the return of happy times, like the golden
+    age so much celebrated by poets. The Roman historian Suetonius
+    bears testimony to the existence of that tradition as being
+    universally known in his own days. It is not impossible that the
+    same notion, not unknown in the far east, might have induced
+    Phralaong to look towards the east at the supreme moment when
+    perfect intelligence was to become his happy lot. It may be said
+    in opposition to this supposition, that the splendour and
+    magnificence of the sun, emerging from the bosom of night, and
+    dispelling darkness by pouring a flood of light on the face of
+    the earth, restoring nature to life and action, was a sufficient
+    inducement to Phralaong for giving preference to the east. But
+    to an ascetic like him, who is convinced that this world is a
+    mere illusion, such a consideration would weigh very little on
+    his mind, and would not be a sufficient motive to induce him to
+    give so marked a preference to the east.
+
+    The second circumstance remarkable for the time it occurred, is
+    the great combat between Phralaong and Manh. The first is the
+    personification of goodness and benevolence towards all beings;
+    the second is the personification of consummate wickedness. The
+    contest is to take place between the good principle on the one
+    hand, and the evil one on the other. Phralaong, on his becoming
+    Buddha, will preach a law designed to dispel mental darkness, to
+    check vicious passions, to show the right way to perfection, to
+    unloose the ties that keep beings in the wretched state of
+    existence, and enable them to reach safely the peaceful shores
+    of Neibban. Manh, the devil himself, the father of darkness, of
+    lies and deceit, delights in seeing all beings plunged into the
+    abyss of vices, carried out of the right way by the impetuous
+    and irresistible torrent of their passions, and doomed to turn
+    for ever in the whirlpool of endless existences. He looks upon
+    himself as the king of this world, and proudly exults in
+    contemplating all beings bending their neck under his tyrannical
+    yoke, and acknowledging his undisputed power. Now the moment
+    approaches when a mighty antagonist will contend with him for
+    the empire of the world. His mission will be to labour
+    incessantly for the delivery of all beings from the grasp of
+    their mortal enemy, and set them free from the tyranny of
+    passions. Manh is enraged at the audacious pretensions of
+    Phralaong. Hence the gigantic efforts he makes to maintain his
+    rights, and retain possession of his empire. At the time
+    Phralaong left the world to become a Rahan, Manh endeavoured to
+    dissuade him from attempting such a design. But on this
+    occasion, the tempter summons all his forces to avert, by an
+    irresistible attack, the deadly blow soon to be levelled at him.
+    It is needless to add that the reader, in perusing the detailed
+    account of the attack of Manh against Phralaong, ought to bear
+    in mind that it exhibits throughout but an allegory of the
+    opposition of evil to good. The victory of Phralaong over Manh
+    exemplifies the final triumph of truth over error.
+
+    When the contest was nearly over, Phralaong objected to the
+    claims of Manh to the possession of his throne, on the ground
+    that he never had practised the ten great virtues, nor performed
+    works of kindness, charity, and benevolence, which alone can
+    entitle a being to obtain the Buddhaship. It is to be borne in
+    mind that these qualifications form the real characteristics of
+    a Buddha, together with the possession of the supreme
+    intelligence. In this system, they admit that there exist
+    certain beings called Pitzega-Buddhas, who possess all the
+    knowledge and science of a genuine Buddha, but as they are
+    divested of those benevolent feelings which induce the former to
+    labour earnestly for the benefit and salvation of all beings,
+    they cannot be assimilated to the real Buddhas. The cross-legged
+    position which our Buddha has always taken in preference to any
+    other, whilst he spent forty-nine days at the foot of and in
+    various places round the Bodi tree, is, as every one knows,
+    peculiar to and a favourite with all Asiatics. But with him, it
+    is the fittest position for meditation and contemplation. Hence
+    most of the statues or images of Gaudama exhibit or represent
+    him in the cross-legged position which he occupied when he
+    attained the Buddhaship. As this event is by far the most
+    important of his life, it is but natural that this great
+    occurrence should ever be forced upon the attention and memory
+    of his followers, by objects representing him on that most
+    important stage of his last existence. It is not unusual to meet
+    with statues of Gaudama, sometimes of colossal dimensions,
+    representing him in a reclining position. This is the peculiar
+    situation he occupied when he died. Hence those two most common
+    images of Gaudama are designed to remind his followers of the
+    two greatest circumstances of his life, viz., his becoming
+    Buddha, and his entering the state of Neibban.
+
+    Here again one is forcibly compelled to reflect on the singular
+    _role_ attributed to those Pitzega-Buddhas. They possess all the
+    science of a Buddha, but are deficient in that kindness,
+    benevolence, and zeal which prompt the real Buddhas to labour so
+    strenuously for the deliverance of all beings. They appear only
+    in those ages of darkness and ignorance which are not to be
+    brightened and enlightened by the presence of a Buddha. They are
+    like smaller luminaries, shedding a pale light among men to
+    prevent their sinking into an unfathomable abyss of ignorance;
+    they maintain on earth some sparks of the knowledge of
+    fundamental truths, which otherwise would be completely
+    obliterated from the memory of men. Not unlike the prophets of
+    old, they prepare men in an indirect manner for the coming of
+    the future deliverer. Their mission being at an end, when a
+    Buddha is to come among men, they disappear, and none of them is
+    to be seen either in the days of Buddha or during all the time
+    his religion is to last.
+
+    [5] The witness whom Phralaong summoned in support of his claim
+    to the undisturbed possession of the throne was the earth
+    itself. It maybe from the example that was set on this occasion
+    that Buddhists have borrowed the habit of calling the earth as a
+    witness of the good works they have done or are doing. I will
+    briefly relate what is done and said on such occasions. During
+    my former residence in Burmah I observed on a certain occasion,
+    when taking my evening walk, about ten or twelve persons of both
+    sexes assembled on a rather retired spot in the vicinity of a
+    pagoda. As they appeared all quite attentive, I came near to
+    them to see what was the cause that had brought them thither,
+    and what occurrence seemed to rivet their attention. As I was
+    known to some of them, they were not frightened by my sudden
+    apparition. On my asking them the motive of their assembling
+    here at a late hour, they said that, having buried yesterday a
+    child two years old, they came to make some offerings of boiled
+    rice, plantains, and other fruits, to propitiate the Nat of the
+    place. Having asked them to repeat the formula they had uttered
+    on the occasion, they kindly complied with my request. Here is
+    the substance of that formula. "Believing in the three precious
+    things, Buddha, the Law, and the Assembly of the perfect, I make
+    this offering, that I may be delivered from all present and
+    future miseries. May all beings existing in the four states of
+    punishment reach the fortunate seats of Nats. I wish all my
+    relatives and all men inhabiting this and other worlds to have a
+    share in this meritorious work. O earth and you Nats, guardians
+    of this place, be witness to the offering I am making." On
+    uttering these last words, the offerer of the present, or a
+    talapoin, sent for this purpose, pours down some water on the
+    ground.
+
+    [6] As the Nats and all other beings are to be benefited by the
+    preachings of Buddha, it is but natural that they all join in
+    singing his praises and exalting his glorious achievements. The
+    Nagas and Galongs are fabulous animals, which are often
+    mentioned in the course of this Legend. It has been observed in
+    a former note that, according to the Buddhistic notions, animals
+    are beings in a state of punishment, differing from man, not in
+    nature, but in merits. Some of them, having nearly exhausted the
+    sum of their demerits, begin to feel the influence of former
+    merits. They are supposed to have, to a certain extent, the use
+    of reason. No wonder if they rejoice at seeing the triumph of
+    him who is to help them in advancing towards a condition better
+    than their present one.
+
+    [7] The banyan tree, at the foot of which Phralaong obtains
+    perfect intelligence, is occasionally called throughout this
+    narrative the Bodi tree. The word Bodi means wisdom, science, or
+    knowledge. The Burmese, in their sacred writings, always mention
+    the tree by that name, because, under its shade, perfect science
+    was communicated to Phralaong. It is supposed to occupy the very
+    centre of the island of Dzampudiba. During all the while Phra or
+    Buddha (let us call him now by that name) remained under that
+    tree his mind was engaged in the most profound meditation, which
+    the gigantic efforts of his enemy could scarcely interrupt. It
+    is not to be inferred from the narrative in the text that
+    supreme intelligence was communicated suddenly or by miraculous
+    process to our Buddha. He was already prepared, by former mental
+    labours, for that grand result; he had previously capacitated
+    himself, by studies and reflection, for the reception of that
+    more than human science; he required but a last and mighty
+    effort of his intelligence to arrive finally at the acme of
+    knowledge, and thereby to become a perfect Buddha. That last
+    effort was made on this occasion, and crowned with the most
+    complete success. He gained the science of the past, present,
+    and future.
+
+    It would be somewhat curious to investigate the motives that
+    have determined Buddhists to give to that sacred tree the name
+    of Bodi. At first sight one will infer that such a name was
+    given to the tree because, under its refreshing and cooling
+    shade the Bodi, or Supreme intelligence, was communicated to
+    Phralaong. The occurrence, however extraordinary it be, is
+    scarcely sufficient to account for such an appellation. Bearing
+    in mind the numerous and striking instances of certain revealed
+    facts and truths, offered to the attention of the reader of this
+    Legend, in a deformed but yet recognisable shape, it would not
+    be quite out of the limits of probability to suppose that this
+    is also a remnant of the tradition of the tree of knowledge that
+    occupied the centre of the garden of Eden.
+
+    [8] The theory of the twelve causes and effects is, in itself,
+    very abstruse, and almost above the comprehension of those
+    uninitiated in the metaphysics of Buddhists. I will attempt to
+    analyse it in as simple and clear a way as possible. This theory
+    is very ancient, probably coeval with the first ages of
+    Buddhism. It forms this basis of its ontology and metaphysics in
+    the same manner as the four great and transcendent truths are
+    the foundation whereupon rests the system of morals. It is
+    probable that Gaudama, in his preachings, which were very
+    simple, and within the reach of ordinary minds, never formulated
+    his doctrine on this essential point in such a dry and concise
+    manner. But the seed was sown, and the germ deposited here and
+    there in his instructions. His immediate disciples, in
+    endeavouring to give a distant shape to their master's
+    doctrines, gradually framed the formula or theory just stated.
+    It, in fact, presents the very characteristics of a system
+    elaborated in a philosophical school.
+
+    In taking our departure from the first cause, which is _Awidza_,
+    or ignorance, or the wanting in science, or no knowledge, we
+    have to follow the different stages and conditions of a being
+    until it reaches decrepitude, old age, and death. When we speak
+    of ignorance, or no science, we must not suppose the material
+    existence of a being that ignores. But we must take ignorance in
+    an abstract sense, deprived of forms, and subsisting in a manner
+    very different from what we are wont to consider ordinary
+    beings. A European has a great difficulty in finding his way
+    through a process of reasoning so extraordinary, and so
+    different from that positivism which he is used to. But with the
+    Buddhist the case is widely different. He can pass from the
+    abstract to the concrete, from the ideal to the real, with the
+    greatest ease. But let us follow the scale of the causes and
+    effects, upon which there are twelve steps.
+
+    From ignorance comes _Sangkara_, that is to say, conception or
+    imagination, which mistakes for reality what is unreal, which
+    looks on this world as something substantial, whilst it is,
+    indeed, nothing but shadow and emptiness, assuming forms which
+    pass away as quick as the representations of theatrical
+    exhibitions. Sangkara, in its turn, begets _Wignian_, or
+    knowledge, attended with a notion of sentiment, implying that of
+    soul and life, in an abstract sense. From Wignian proceeds
+    _Namrup_, the name and form, because knowledge can have for its
+    object but name and form, &c., or, to speak in the language of
+    Buddhists, things that are external and internal. But let it be
+    borne in mind that what is herein meant is but the individuality
+    of an ideal being.
+
+    The name and form give birth to the _Chayatana_, six senses, or
+    seats of the sensible qualities. To our division of the five
+    ordinary senses Buddhists add the sixth sense of Mano, or the
+    heart, the internal sense. Through the senses we are put in
+    communication or contact with all objects; hence the six senses
+    give rise to the sixth cause _Pasa_, which means, properly
+    speaking, contact. From this cause flows the seventh one, called
+    _Wedana_, or sensation, or, more generally still, sensibility.
+    In fact, there can be no contact from which there will not
+    result some sensation, either pleasant or unpleasant, _Wedana_
+    gives infallibly rise to _Tahna_, or passion, or desire, or
+    inclination. From this point the series of causes and effects is
+    comparatively easy, because it presents conditions essentially
+    connected with a material object. By Tahna we ought not to
+    understand only the mere inclination that the sexes have one for
+    the other, but the general propensity created in a being by any
+    contact whatever, or perhaps, as usual with Buddhists, the
+    desire taken in an abstract sense.
+
+    The immediate result from Tahna is _Upadan_, the attachment, or
+    the conception. It is that state in which the desire adheres to
+    something, assumes a shape. It is, in fact, the being conceived.
+    From the state of conception the being passes into that of
+    _Bawa_, or existence, or that condition which is created and
+    made by the influence of former good or bad deeds preceding
+    birth, which is but the apparition of the being into this world.
+    _Dzati_, or birth, is the eleventh cause. It is the ushering of
+    a being into the world. There are six ways by which a being
+    comes into this world, viz., those of Nat, Man, Assura, Preitta,
+    animal, and the inhabitant of hell. Birth is accomplished in
+    four different manners, by humidity, an egg, a matrice, and
+    metamorphosis.
+
+    The twelfth and last step in the ladder of the causes and
+    effects is decrepitude and death. In fact, every being that is
+    born must grow old, decay, and finally die.
+
+    Such is the process followed by Buddhists in attempting to
+    account for all that exists. What effect could such a reasoning
+    have over the mind of the generality of hearers it is difficult
+    to say. But we may rest assured that, though these principles
+    existed, as an embryo, in the discourses of the author of
+    Buddhism, they were never laid before the generality of hearers
+    in that crude scholastic form. Such abstruse ideas, when
+    analysed and commented upon by Buddhist doctors, gave rise to
+    the most opposite conclusions. The materialist school based its
+    revolting doctrines upon that theory; we may add that the
+    opinions of that school are generally held in Burmah, and by the
+    great mass of Buddhists. Some other doctors reasoned in the
+    following manner: Ignorance supposes two things, a being
+    ignoring and a thing ignored, that is to say, man and the world.
+    They admitted the eternity of a soul which had to pass through
+    the series above enumerated. With them metempsychosis was a
+    process exactly similar to that imagined by the Brahmins. As to
+    the world, it was, to them, an unreality. Knowledge enabled them
+    to come to the position of understanding and believing that
+    there is no such thing as what we by mistake call world. The
+    latter opinion, which seems to admit of a principle existing
+    distinct from matter, is opposed to the former and general one,
+    which supposes that spirit is but a modification of matter. We
+    deliberately make use of the doubt, implying expression, at the
+    head of the preceding sentence, respecting the real opinions of
+    the latter school, because, in their way of arguing, it is
+    impossible not to come to the painful conclusion that they
+    ignore, or do not admit, a distinction between spirit and
+    matter.
+
+    [9] In a work different from that which has been translated is
+    found a more developed exposition of the four great and sublime
+    truths. We think that the reader will like to see in what manner
+    Buddhists themselves understand this important subject, which
+    is, with them, the foundation of their doctrine on morals.
+
+    There are four great truths: pain, the production of pain, the
+    destruction of pain, and the way leading to that destruction.
+    What is pain, which is the first of the great truths? It is
+    birth, old age, sickness, death, the coming in contact with what
+    we dislike, the separation from what we feel an attachment for,
+    the illusion which begets false knowledge. All that is pain.
+    What is the production of pain, the second sublime truth? It is
+    the desire which incessantly longs for an illusory satisfaction,
+    which can never be obtained. That desire is a perpetually
+    renewed craving, coveting objects here and there, and never
+    satiated. Such is the cause productive of pain; such is the
+    prolific source of all miseries. What is the destruction of
+    pain, which is the third great truth? It is the doing away with
+    that desire which always shows itself, searches after this or
+    that object, is always attended with feelings of pleasure, or
+    some other sensations. It is the perfect and entire stifling of
+    that craving which always covets, and is never satiated. The
+    estranging oneself from that desire and that craving, the
+    complete destruction of both, constitutes the third great truth.
+    What is the way leading to the destruction of that desire, which
+    is the fourth great truth? The way which one has to follow, in
+    order to obtain that most desirable result, is that which the
+    wise man invariably follows, when he is with an intention, will,
+    diligence, action, life, language, thought, and meditation,
+    always pure and correct.
+
+    The four truths are exceedingly praised by Buddhists. They
+    constitute what is emphatically called the law of the wheel,
+    incessantly revolving upon itself, and always presenting
+    successively those four points to the attentive consideration
+    and affectionate piety of the faithful. They are the offensive
+    weapons wherewith passions are attacked and destroyed: they are
+    the sword that cuts asunder the link that retains a being in the
+    circle of existences. The revelation, or manifestation of those
+    truths, is the great work that a Buddha has to perform. When it
+    is made, all beings in their respective seats rejoice in an
+    extraordinary manner. Inanimate nature even partakes in the
+    universal joy. The earth shakes with a great violence, and the
+    greatest prodigies proclaim aloud the fortunate manifestation of
+    a law which opens to all beings the way leading to deliverance.
+    The preaching of that doctrine took place for the first time in
+    the forest of Migadawon, not far from Baranathee, in the
+    presence and for the benefit of the five Rahans, who had
+    attended on Buddha, during the six years of mortification which
+    he spent to prepare and qualify himself for the Buddhaship.
+
+    [10] Buddhists allow to their Buddha the power of working
+    wonders and miracles. How is this power conferred upon him? This
+    is a difficulty they cannot explain satisfactorily. The science
+    of Buddha makes him acquainted with all the laws regulating
+    nature, that is to say, the _ensemble_ of the animate and
+    inanimate beings constituting a world; but one is at a loss to
+    find the origin of that power which enables him, as often as he
+    likes, to suspend the course of those laws. Be that as it may,
+    certain it is that Buddha resorted always, during the course of
+    his preachings, to miracles, in order to convince those who
+    seemed to listen with rather an incredulous ear to his
+    doctrines. Miracles were used successfully, as powerful and
+    irresistible weapons, against certain heretics, the Brahmins, in
+    particular, who taught doctrines opposed to his own. They often
+    accompanied his preachings, for increasing faith in the heart of
+    his hearers.
+
+    [11] The great tempter had been foiled in all his attempts to
+    conquer Buddha. In the sadness of his heart he was compelled to
+    acknowledge the superiority of his opponent and confess his
+    defeat. His three daughters came to console him, promising that
+    they would, by their united efforts, overcome the firmness of
+    the great Rahan, by awakening in his heart the fire of
+    concupiscence. The names of those three daughters of Manh denote
+    concupiscence. These new enemies of Buddha, therefore, are mere
+    personifications of the passion of lust. Pride, personified in
+    Manh, had proved powerless against the virtue of Buddha; he is
+    now assailed from a different quarter; the attack is to be
+    directed against the weakest side of human nature. But it is as
+    successless as the former one: it affords to Buddha another
+    occasion for a fresh triumph.
+
+    [12] In Burmah the originator of the great Buddhistic system is
+    called Gaudama, and this appellation, according to many, appears
+    to be his family name. When he is called Rahan Gaudama, it means
+    the ascetic belonging to the family of Gaudama. In Nepaul, the
+    same personage is known under the name of Thakiamuni, that is to
+    say, the ascetic of the Thakia family. Those who refused to
+    believe in Buddha and his doctrines, those who held tenets
+    disagreeing with his own, and professed what, in the opinion of
+    their adversaries, was termed a heretical creed, invariably
+    called Buddha by his family name, placing him on the same level
+    with so many of his contemporaries who led the same mode of
+    life. The Siamese give the appellation of Sammana Khodom to
+    their Buddha, that is to say, Thramana Gaudama, or Gautama. The
+    Sanscrit word Thramana means an ascetic who has conquered his
+    passions and lives on alms. Gaudama belonged to the Kchatria
+    caste. Kings and all royal families in those days came out of
+    the same caste. Hence his father Thoodaudana was king of the
+    country of Kapilawot, anciently a small state, north of
+    Goruckpore.
+
+    The young Pounha, not unlike the young man mentioned in the
+    gospel, had, by the preachings of Gaudama, become acquainted
+    with all the laws and practices relating to the general duties
+    and obligations incumbent on men in general. He might have
+    perhaps added that he had observed all those precepts from his
+    youth, or, at least, that he was sure now, with the additional
+    light he had received from his eminent teacher, to observe
+    faithfully all the injunctions mentioned in the course of the
+    lecture: but he was not satisfied with an ordinary proficiency
+    in virtue and observances; he aimed at superior attainments; he
+    wished to obtain the greatest perfection, that is to say, that
+    of Brahmas. In what does such a perfection consist? The book of
+    metaphysics informs us that the five states of Dzan, or
+    contemplations, are enjoyed by the beings located in the sixteen
+    seats of Brahmas, in the following order. The first state, or
+    that of consideration, is shared by all the beings inhabiting
+    the three first seats of Brahmas. Their occupation is to
+    consider the various subjects the mind has to dwell on. The
+    second Dzan, or reflection, is reserved for the beings occupying
+    the next three seats. Those beings have no more to look out for
+    subjects of meditation. Their sole occupation is to dive into
+    truth and fathom its depth and various bearings. The third state
+    of Dzan procures the pleasure which is derived from the
+    contemplation of truth, and belongs to the beings of the three
+    seats, superior to those just alluded to; in the fourth Dzan is
+    enjoyed a placid happiness, which is the result of the
+    possession of truth; it is reserved for the beings of the three
+    next seats. The fifth Dzan, or perfect stability, is the happy
+    lot of the beings living in the five last seats. Those fortunate
+    inmates are so entirely rooted in truth, and so perfectly exempt
+    from all that causes mutability, that they arrive at a state of
+    complete fixity, the whole of their soul being riveted on truth.
+
+    Apology is certainly due to the reader, who is but slightly
+    initiated in such abstruse subjects, for laying before him
+    particulars with which he is so unfamiliar; but this trouble
+    must be borne up by him who desires to obtain access into the
+    gloomy sanctuary of Buddhism.
+
+    [13] The episode of these two merchants is well known to the
+    inhabitants of the Irrawaddy valley. In three different
+    manuscripts which the writer has had in his hands, he has found
+    it related with almost the same particulars. Oukkalaba, the
+    place the two young men started from, was situated probably on
+    the spot now occupied by the village of Twaintay, or not far
+    from it. How far that place was from the sea in those remote
+    times it is not possible to ascertain with precision. Certain it
+    is, that it was a port from which vessels sailed across the Bay
+    of Bengal. The port of Eedzeitha has not as yet been identified
+    with any known locality. It was situated in all probability
+    between the mouth of the Krichna and that of the Hoogly. One of
+    the manuscripts mentions that when Gaudama handed over to the
+    two merchants eight hairs of his head, he bade them, on their
+    arrival in their country, deposit the hairs on a small hill
+    called Seingouttara, where the relics of the three former
+    Buddhas of our period had been enshrined. They were twenty-seven
+    days in reaching Maudin or Cape Negrais, rather a long voyage.
+    Having come to their own place, they related to the governor all
+    the particulars of their interesting journey. The latter,
+    without loss of time, assembled the people and set out in search
+    of the Seingouttara mount. All the eminences were cleared of
+    their brushwood, but the mount could not be discovered. Not
+    knowing what to do, they consulted the Nats on that affair. At
+    last, through their assistance, the mount was found out. But
+    when they inquired about the place of the relics of the three
+    former Buddhas, the Nats of Yesapan, Inandra, and Gauveinda
+    confessed that they knew nothing on the subject, but referred
+    the inquirers to other Nats older than they, viz.: those of
+    Deckina, Yauhani, Maubee, Ameisa, and Tsoolay, who at once
+    pointed out the spot which they were so eagerly searching after.
+    This spot is no other than the one over which stands and towers
+    the lofty and massive Shoay Dagon. They erected a Dzedy, in
+    which they enshrined the relics they had brought with them, the
+    eight hairs of Buddha. This story is doubtless the foundation on
+    which rests the popular belief that those very hairs are to this
+    day in the interior of that monument, and the true source from
+    which has originated the profound veneration which, in our own
+    days, Buddhists, from all parts of Burmah, Siam, and the Shan
+    states, pay by their pilgrimages and offerings to the Dagon
+    Pagoda.
+
+    [14] Upasaka is a Pali word which is designed to mean those
+    persons who, having heard the instructions of Buddha, and
+    professed a faith or belief in him and his doctrines, did not
+    enter the profession of Rahans. Hence they are quite distinct
+    from the Bikus or mendicants, who formed the first class of the
+    hearers of Buddha, and renounced the world in imitation of their
+    great master. The Upasakas were therefore people adhering to the
+    doctrines of Buddha, but as yet remaining engaged in the
+    ordinary pursuits of life. The two brothers became disciples of
+    Buddha, but not of the first class, since they did not embrace
+    the more perfect mode of life of the ascetics.
+
+    This is the first instance in this legend of an allusion being
+    made to relics, that is to say, to objects supposed to be
+    surrounded with a certain amount of sacredness, and esteemed on
+    that account to be worthy of receiving from devotees respect and
+    veneration. The two young converts, not as yet confirmed in the
+    new faith they had embraced, thought they wanted some exterior
+    object to which they might hereafter direct their homage and
+    offer their respects. They were as yet far from being acquainted
+    with the sublime science of their eminent teacher, who,
+    disregarding matter and all its modifications, could not but
+    feel quite indifferent respecting the pretended value of relics
+    of even the most sacred character. How is it that the stern
+    moralist, the contemner of this illusory world, could think of
+    giving a few hairs of his head to two new young converts, that
+    they might use them as objects of worship? Buddha doubtless knew
+    exactly and appreciated admirably the wants and necessities of
+    human nature as it is, and will very likely ever be to the end
+    of ages. Men are led, actuated, impressioned, and influenced by
+    the senses; in fact, it is through their senses that the
+    knowledge of things is conveyed to their minds. He gave to his
+    imperfectly instructed disciples a thing that would serve to
+    vivify and reanimate in their memory the remembrance of Buddha,
+    and of the instructions they had heard from him. Those
+    grossly-minded hearers asked for an object they might carry
+    about with them and worship. Buddha, out of deference for their
+    weak intellect, gave them a few hairs of his head, the sight of
+    which was designed to maintain in their souls a tender affection
+    for the person of him these things had belonged to. This subject
+    will receive hereafter the further treatment it deserves when we
+    come to examine the nature of the worship paid by Buddhists to
+    the images of Gaudama, and to the relics and Dzedis.
+
+
+
+
+CHAPTER VI.
+
+    _Buddha hesitates to undertake the task of preaching the law --
+    The great Brahma entreats him to preach the law to all beings --
+    His assent to the entreaties -- Journey towards Migadawon --
+    He meets Ouppaka -- His first preachings -- Conversion of a
+    young nobleman named Ratha, followed by that of his father and
+    other relatives -- Conversion of several other noblemen --
+    Instructions to the Rahans -- Conversion of the three Kathabas._
+
+
+Having come to the end of his great meditations,[1] Buddha left this
+spot and returned to the place called Adzapala, where he revolved the
+following subject in his mind:--"The knowledge," said he, "of the law
+and of the four great truths, which I alone possess, is very hard to be
+had. The law is deep; it is difficult to know and understand it; it is
+very sublime, and can be comprehended only by the means of earnest
+meditation. It is sweet, filling the soul with joy, and accessible only
+to the wise. Now all beings are sunk very low by the influence of the
+five great passions; they cannot free themselves from their baneful
+operation, which is the source of all mutability. But the law of
+mutability is the opposite of the law of Neibban or rest. This law is
+hard to be understood. If I ever preach that law, beings will not be
+able to understand me, and from my preaching there will result but a
+useless fatigue and unprofitable weariness," Buddha thus remained almost
+disinclined to undertake the great duty of preaching the law. The great
+Brahma, observing what was taking place in Buddha's soul, cried out:
+"Alas! all mankind are doomed to be lost. He who deserves to be
+worshipped by all beings now feels no disposition to announce the law to
+them." He instantly left his seat, and having repaired to the presence
+of Phra, his cloak over his shoulders with one extremity hanging
+backward, he bent his knee, lifted up his joined hands to the forehead
+before the sage, and said to him: "Most illustrious Buddha, who art
+adorned with the six glories, do condescend to preach the most excellent
+law; the number of those buried under the weight and filth of passions
+is comparatively small; if they do not listen to the law there will be
+no great loss. But there is an immense number of beings who will
+understand the law. In this world there are beings who are moderately
+given up to the gratification of sensual appetites; and there are also a
+great many who are following heretical opinions to whom the knowledge of
+truth is necessary, and who will easily come to it. Lay now open the way
+that leads to the perfection of Ariahs; those perfections are the gates
+to Neibban." Thus he entreated Buddha. This Brahma had been in the time
+of Buddha Kathaba a Rahan, under the name of Thabaka, and was
+transferred to the first seat of Brahma for the duration of a world.
+
+On hearing the supplications of that Brahma, Buddha began to feel a
+tender compassion for all beings. With the keen eyes of a Buddha he
+glanced over the whole world. He discovered distinctly those beings who
+were as yet completely sunk in the filth of passions, those who were but
+partly under the control of passions, and those whose dispositions
+seemed to be more promising. He then made to the chief of Brahmas the
+solemn promise that he would preach his law to all beings. Satisfied
+with the answer he had received, the chief rose up, withdrew
+respectfully at a proper distance, and turning on the right, left the
+presence of Buddha and returned to his own seat.
+
+Another thought preoccupied the mind of Buddha. "To whom," said he,
+"shall I announce the law?" Having pondered a while over this subject,
+he added: "The Rathee Alara of the Kalama race is gifted with wisdom and
+an uncommonly penetrating mind; passions have scarcely any influence
+over him. I will first preach to him the most excellent law." A Nat then
+said to Phra that Alara had died seven days ago. Buddha, to whom the
+past is known, had already seen that Alara was dead. He said: "Great
+indeed is the loss Alara has met with; he would have doubtless been able
+to understand right well the law I intended to preach to him. To whom
+shall I go now?" Having paused a while, he added: "The Rathee Oodaka,
+son of Prince Rama, has a quick perception; he will easily understand my
+doctrine; to him I will announce the law." But the same Nat told him
+that Oodaka had died the night before last, at midnight. "O! great is
+the loss that has come upon Oodaka; he would have easily acquired the
+knowledge of the perfect law." Buddha considered a third time, and said
+to himself: "To whom shall I go to preach the law?" After a moment's
+delay he added: "Many are the services I received in the wilderness from
+the five Rahans who lived with me.[2] I will repay their good offices to
+me, by preaching to them the law, but where are they now?" His
+penetrating regards soon discovered them in the solitude of Migadawon.
+Having enjoyed himself in the place Adzapala, Buddha went on towards the
+country of Baranathee. All the former Buddhas travelled through the air,
+but our Buddha, who had merciful designs over Upaka, went on foot. On
+his way to the village of Gaya, at a distance of three gawots from the
+Bodi tree, Buddha went to rest, at midday, for a while under the cooling
+shade of a tree. There he was seen by the heretic Rahan Upaka, who,
+approaching near him, said, "O Rahan, all your exterior bespeaks the
+most amiable qualities; your countenance is at once modest and
+beautiful. Under what teacher have you become a Rahan? To what law or
+doctrine have you given preference in your arduous studies?" Buddha
+answered: "Upaka, I have triumphed over all the laws of mutability; I am
+acquainted with all the laws that rule this universe, and the beings
+existing therein; from concupiscence and other passions I am wholly
+disengaged. I have come to preach the most excellent law to all beings,
+and teach them the four great truths I alone am acquainted with. I will
+beat the great drum of the law. I have no teacher, and among Nats and
+men there is none equal to me. Because of my victory, I have been named
+Zeena. Now I am proceeding to the country of Baranathee, for the sake of
+preaching the law." Upaka replied, "You are certainly the illustrious
+Gaudama." He then shook his head, turned away from the road, and went to
+the village of Wingaha. The instructions, however, germinated as good
+seed in the soul of Upaka, and were the foundation of his subsequent
+conversion, which happened as follows:--After this interview with
+Gaudama, Upaka dwelt as a hermit in the village of Wingaha, where a shed
+was erected for his dwelling. A hunter brought him support. It happened
+that the hunter being engaged in a hunting excursion, his daughter went
+to the hermit's cell, to carry him his food. Upaka was smitten by the
+beauty of the damsel. He stretched himself on his belly and said to
+himself, "I will take no food, nor change this position, unless I obtain
+the object of my wishes." He stayed for several days in that position
+without uttering a word, or making a single movement, or taking any
+food. At last the hunter returned, and went forthwith to the hermit's
+cell to inquire about the cause of his strange behaviour. He pulled him
+by the feet, calling him aloud by the name of hermit; after a while a
+sepulchral groan was heard, indicating that he was still alive. The good
+hunter affectionately entreated him to mention to him what he wanted;
+that he was ready to give him anything that he would ask. The hermit a
+second time made a prolonged groan, as a man endeavouring to gather
+strength. He then mentioned to the hunter the passion he had for his
+daughter, and swore that he would die on the spot if his demand were
+rejected. The father having given his consent, Upaka rose up, and was
+soon married to Tsawama, who after due time presented him with a son. It
+happened that Tsawama soon began to dislike her husband, and poured upon
+him on every occasion all sorts of abuse. Unable to bear any longer the
+unpleasant behaviour of his wife, Upaka said to himself, "I have here
+neither friend nor supporter: I will go to my friend Dzina; he will
+receive me with kindness." Hereupon he departed, inquiring everywhere
+about his friend Dzina. At last he arrived at the place where Buddha was
+staying with his disciples. Some of them, hearing Upaka inquiring with a
+loud voice about his friend Dzina, took him into the presence of Buddha,
+who, understanding at once the sad and painful state of the old man,
+kindly asked what he wanted. Upaka replied that he desired to become a
+Samanay under his direction. Buddha, to try his disposition, said to
+him, "You are too old, Upaka, to enter upon the course of the severe
+life of a Samanay, and conform to the enjoined practices." But the
+latter renewing his entreaties, he was admitted among the members of the
+assembly. He became an Anagam, died and migrated to one of the seats of
+Brahmas. After a short stay up there, he obtained the deliverance. His
+son was Thoobadda, who became afterwards an illustrious convert. Buddha
+continued his way towards Baranathee, and soon reached the solitude of
+Migadawon, a little distant from Baranathee, and went to the place where
+lived the five unbelieving Rahans. When they saw him coming at a
+distance, they said to each other, "The Rahan Gaudama is in search after
+disciples; he has just performed penitential deeds, and he is looking
+out for alms and clothes. Let us pay no respect to him in the way of
+going out to meet him, of receiving the tsiwaran from his hands, of
+presenting him water to wash his feet and preparing a place to sit on;
+let him sit wherever he pleases." Such was the plan they concerted among
+themselves. But when Buddha drew near, they could adhere no longer to
+their resolution. They rose up and went out to welcome his arrival. One
+took the tsiwaran from his hands, another the patta, a third one brought
+water for the washing of the feet, and a fourth one prepared a becoming
+place to rest. Buddha sat in the place that had been prepared for him.
+They called him by the name of Gaudama and other appellations, usually
+bestowed on ordinary Rahans. Buddha meekly replied to them, "Do not call
+me any longer by the name of Gaudama, or any other title bestowed on an
+ascetic. I have become a Rahanda; I alone am acquainted with the four
+fundamental truths. Now I am come to preach to you the true law. Listen,
+O Rahans, to my words; I will lead you to the true state of Neibban. My
+law will make you acquainted not only with the truths to be known, but
+at the same time point out to you the duties you have to perform, in
+order to obtain the state of Arahat. There are four ways leading to
+perfection. He who steadily follows them will enjoy the rewards and
+merits gained by his exertions. In that position he will see distinctly
+his own self; the light of Neibban will break forth upon him. But in
+order to obtain the great results I set forth before you, he must
+forsake his house and the world, and become a Rahan."
+
+The unbelieving Rahans persisted in not acknowledging him as a Buddha,
+and reproached him with going about in search of disciples and in quest
+of alms. The same preaching was repeated by Buddha, and the same answer
+was returned by his incredulous hearers. At last Buddha, assuming a
+lofty and commanding tone, said to them, "I declare unto you that I am a
+Buddha, knowing the four great truths and showing the way to Neibban."
+The hitherto unbelieving ascetics humbled themselves, and declared their
+belief in him and in all that he had taught. From that moment they
+entered on the four ways of perfection. The day was that of the full
+moon of Watso. The preaching began at the moment when half the disc of
+the sun was visible on the western horizon, and half that of the moon
+was above the eastern horizon. When completed, the sun had just
+disappeared, and the moon's entire globe was visible on the horizon. The
+five first converts were named Kautagnya, Baddiha, Wappa, Mahanan, and
+Asadzi.
+
+The Nats, guardians of the country of Baranathee[3] and Migadawon,
+hearing the sublime instructions delivered by Buddha on this occasion,
+cried aloud, "The law which the most excellent Buddha preaches is such
+as no man, Pounha or Brahma, can teach." Their united voices were heard
+in the lowest seat of Nats; the inhabitants of that seat, catching their
+words, repeated them, and they were heard by those of the next seat, and
+so on, until they reached the seats of Brahmas, and were re-echoed
+through 10,000 worlds. A mighty commotion was felt all over these
+worlds.
+
+The five at first unbelieving, but now believing Rahans obtained the
+perfection of Thautapati. Buddha often repeated to those that approached
+him, "Come to me; I preach a doctrine which leads to the deliverance
+from all the miseries attending existence." On that day, being the full
+moon of Watso, eighteen koodes (18,000,000,000) of Nats and Brahmas who
+had heard his preachings obtained the deliverance. The conversation of
+those five Rahans exhibited to the world the splendid and wonderful
+sight of six Rahandas assembled in the same place.
+
+At that time, whilst Buddha was in the Migadawon grove, the memorable
+conversion of a young layman took place. There was in the country of
+Baranathee the son of a rich man, named Ratha. He was of very gentle and
+amiable disposition. His father had built for him three palaces for each
+season of the year. A crowd of young damsels, skilful in the art of
+playing on all sorts of musical instruments, attended him in each of
+those palaces. Ratha spent his time in the midst of pleasure and
+amusements. On a certain day, while surrounded with female dancers and
+singers, he fell into a deep sleep. The musicians, following his
+example, laid aside their instruments, and fell asleep too. The lamps,
+filled with oil, continued to pour a flood of light throughout the
+apartments. Awaking sooner than usual, Ratha saw the musicians all
+asleep round him in various and unseemly situations. Some slept with
+wide-opened mouths, some had dishevelled hair, some were snoring aloud,
+some had their instruments lying on themselves, and others by their
+sides. The whole exhibited a vast scene of the greatest confusion and
+disorder. Sitting on his couch in a cross-legged position, the young man
+silently gazed with amazement and disgust over the unseemly spectacle
+displayed before him; then he said to himself, "The nature and condition
+of the body constitute indeed a truly heavy burden; that coarser part of
+our being affords a great deal of trouble and affliction." Whereupon he
+instantly arose from his couch, put on his gilt slippers, and came down
+to the door of his apartment. The Nats, who kept a vigilant watch, lest
+any one should oppose him in the execution of his holy purpose, kept
+open the door of the house, as well as the gate of the city. Ratha, free
+from all impediments, directed his steps towards the solitude of
+Migadawon. At that time Buddha, who had left his sleeping place at a
+very early hour, was walking in front of the house. He saw at a distance
+a young man coming in the direction he was in. He instantly stopped his
+pacing, and going into his own apartment, sat as usual on his seat,
+awaiting the arrival of the young stranger, who soon made his appearance
+and stated modestly the object of his visit. Buddha said to him, "O
+Ratha! the law of Neibban is the only true one: alone it is never
+attended with misery and affliction. O Ratha! come nearer to me; remain
+in this place; to you I will make known the most perfect and valuable
+law." On hearing these kind and inviting expressions, Ratha felt his
+heart overflow with the purest joy. He instantly put off his slippers,
+drew nearer to Buddha, bowed down three times before him, withdrew then
+to a becoming distance, and remained in a respectful attitude. Buddha
+began to preach the law, unfolding successively the various merits
+obtained by alms-giving, by a strict performance of all duties and
+practices of the law, and, above all, by renouncing the pleasures of
+this world. During all the while the heart of the young visitor expanded
+in a wonderful manner: he felt the ties that hitherto had bound him as
+it were to the world gradually relaxing and giving way before the
+unresisting influence of Buddha's words. The good dispositions of the
+young hearer were soon remarked by Buddha, who went on explaining all
+that related to the miseries attending existence, the passions
+tyrannising over the soul, the means wherewith to become exempt from
+those passions, and the great ways leading to perfection. After having
+listened to that series of instructions, Ratha, like a white cloth that
+easily retains the impressions of various colours printed upon it, felt
+himself freed from all passions, and reached at once the state of
+Thautapati.
+
+Ratha's mother, not meeting her son early, went up as usual to his
+apartment, and, to her great surprise, found him gone; moreover she
+observed unmistakable marks of his sudden and unexpected departure. She
+ran forthwith to her husband, and announced to him the sad tidings. On
+hearing of such an unlooked-for event, the father sent messengers in the
+direction of the four points of the compass, with positive orders to
+search incessantly after his son, and leave no means of inquiry untried.
+As to himself he resolved to go to the solitude of Migadawon, in the
+hope of finding out some track of his son's escape. He had scarcely
+travelled a limited distance, when he observed on the ground the marks
+of his son's footsteps. He followed them up, and soon came in sight of
+Buddha's resting-place. Ratha was at the time listening with deepest
+attention to all the words of his great teacher. By the power of Buddha
+he remained hidden from the eyes of his father, who came up, and, having
+paid his respects to Gaudama, eagerly asked him if he had not seen his
+son. Gaudama bade him sit down and rest after the fatigue of his
+journey. Meanwhile he assured him that he would soon see his son.
+Rejoiced at such an assurance, Ratha's father complied with the
+invitation he had received. Buddha announced his law to this
+distinguished hearer, and soon led him to the perfection of Thautapati.
+Filled with joy and gratitude, the new convert exclaimed, "O illustrious
+Phra, your doctrine is a most excellent one; when you preach it, you do
+like him who replaces on its basis an upset cup; like him, too, who
+brings to light precious things, which had hitherto remained in
+darkness; like him who points out the right way to those that have lost
+it; who kindles a brilliant light in the middle of darkness; who opens
+the mind's eyes that they might see the pure truth. Henceforth I adhere
+to you and to your holy law; please to reckon me as one of your
+disciples and supporters." This was the first layman that became a
+disciple of Gaudama, in the capacity of Upasaka.[4]
+
+Whilst Buddha was busily engaged in imparting instruction to Ratha's
+father, the young man had entered into a deep and solemn meditation over
+some of the highest maxims he had heard from his great teacher. He was
+calmly surveying, as it were, all the things of this world; the more he
+progressed in that great work, the more he felt there was in himself no
+affection whatever for anything. He had not yet become a Rahan, nor put
+on the Rahan's dress. Phra, who attentively watched all the movements of
+his pupil's mind, concluded from his present dispositions that there
+could be no fear of his ever returning into the world of passions. He
+suddenly caused by his mighty power the son to become visible to his
+father's eyes. The father, perceiving on a sudden his son sitting close
+by him, said, "Beloved son, your mother is now bathed in tears, and
+almost sinking under the weight of affliction caused by your sudden
+departure; come now to her, and by your presence restore her to life,
+and infuse into her desolated soul some consolation." Ratha, calm and
+unmoved, made no reply, but cast a look at his master. Buddha,
+addressing Ratha's father, said to him, "What will you have to state in
+reply to what I am about to tell you? Your son knows what you know; he
+sees what you see; his heart is entirely disentangled from all
+attachment to worldly objects; passions are dead in him. Who will now
+ever presume to say that he ought to subject himself again to them and
+bend his neck under their baneful influence?" "I have spoken rashly,"
+replied the father; "let my son continue to enjoy the favour of your
+society; let him remain with you for ever and become your disciple. The
+only favour I request for myself is to have the satisfaction of
+receiving you in my house with my son attending you, and there to enjoy
+the happiness of supplying you with your food." Buddha by his silence
+assented to his request. No sooner had his father departed than Ratha
+applied for the dignity of Rahan, which was forthwith conferred upon
+him. At that time there were in the world seven Rahandas.
+
+On the following morning, Gaudama, putting on his yellow tsiwaran, and
+carrying the patta under his arm, attended by the Rahan Ratha, sallied
+from his house, and went, according to his promise, to the place of
+Ratha's father, to receive his food. He had scarce entered the house and
+occupied the seat prepared for him, when the mother of the new Rahan and
+she who was formerly his wife came both to pay him their respects.
+Buddha preached to them the law, explaining in particular the three[5]
+principal observances becoming their sex and condition. The effect of
+the preaching was immediate and irresistible: they became exempt from
+all sins, and attained the state of the perfect, of Thautapati, and
+became, among the persons of their sex, the first Upasakas. They desired
+to be ranked among his disciples, and devoted themselves to his service.
+They were the first persons of their sex who took refuge in the three
+precious things, Buddha, his law, and the assembly of the perfect.
+Gaudama and his faithful attendant, having eaten the excellent and
+savoury food prepared for them, departed from the house and returned to
+the monastery.
+
+Four young men[6] belonging to the most illustrious families of
+Baranathee, and formerly connected with Ratha by the ties of intimate
+friendship, having heard that their friend had shaved his head and
+beard, had put on a yellow dress and become a Rahan, said among
+themselves: "Our friend has withdrawn from the society of men, given up
+all pleasures, and has entered into the society of Rahans. There can be
+no doubt but the law of Wini[7] is most excellent and sublime, and the
+profession of Rahan most perfect." Whereupon they came to the place
+their friend resided in, prostrated themselves before him, as usual in
+such circumstances, and sat down at a respectful and becoming distance.
+Ratha took them before Buddha, praying him to deliver to those who had
+been his friends in the world the same instructions he had received from
+him. Gaudama willingly assented to his request, and forthwith began to
+explain to them the nature and abundance of merits derived from
+alms-giving. He initiated them into the knowledge of the chief precepts
+and observances of the law. These young hearers received with a cheerful
+heart his instructions, and felt within themselves an unknown power,
+dissolving gradually all the ties that had hitherto retained them in the
+world of passions. Delighted at remarking so good dispositions in those
+young men, Gaudama explained to them the higher doctrine of the four
+great and fundamental truths which lead to perfection.[8] When the
+preaching was over, they applied for and obtained the dignity of Rahans.
+There were at that time eleven Rahandas in the whole world.
+
+Fifty other young men of good descent, who had been the companions of
+Ratha while in the world, having heard that their friend had left the
+world, had put on the yellow garb and become Rahan, said to each other:
+"The law which our friend listened to may not be a bad one; the
+profession he has entered into may not be as despicable as many people
+are wont to assert." They resolved to judge for themselves and to be
+eye-witnesses to all that had been said on the subject. They set out for
+the monastery Ratha was living in, came into his presence, paid their
+respects to him, and stopped at a proper distance in a respectful
+posture. Hatha led them to his great teacher, humbly craving for his
+former friends the same favour he had done to him. Buddha graciously
+assented to the request, and imparted instruction to his young hearers,
+with such a happy result that they instantly applied for admittance to
+the dignity of Rahans. This favour was granted to them. The total number
+of Rahandas was thereby raised to sixty-one.
+
+On a certain day, Gaudama called his disciples into his presence,[9] and
+said to them: "Beloved Rahans, I am exempt from the five great passions
+which, like an immense net, encompass men and Nats. You too, owing to
+the instructions you have received from me, enjoy the same glorious
+privilege. There is now incumbent on us a great duty, that of labouring
+effectually in behalf of men and Nats, and procuring to them the
+invaluable blessing of the deliverance. To the end of securing more
+effectually the success of such an undertaking, let us part with each
+other and proceed in various and opposite directions, so that not two of
+us should follow up the same way. Go ye now and preach the most
+excellent law, expounding every point thereof, and unfolding it with
+care and attention in all its bearings and particulars. Explain the
+beginning, the middle, and the end of the law to all men, without
+exception; let everything respecting it be made publicly known and
+brought to the broad daylight. Show now to men and Nats the way leading
+to the practice of pure and meritorious works. You will meet, doubtless,
+with a great number of mortals, not as yet hopelessly given up to their
+passions, and who will avail themselves of your preaching for
+reconquering their hitherto forfeited liberty, and freeing themselves
+from the thraldom of passions. For my own part, I will direct my course
+towards the village of Thena situated in the vicinity of the solitude of
+Ooroowela."
+
+At that time the wicked Nat Manh came into the presence of Buddha, and
+tempted him in the following manner: "Men and Nats," said he, "have the
+five senses; through those five senses passions act upon them, encompass
+their whole being, and finally keep them bound up with the chains of an
+unresistible slavery. As to you, Rahan, you are not an exception to that
+universal condition, and you have not yet outstepped the boundaries of
+my empire." Phra replied: "O vile and wretched Nat! I am well acquainted
+with the passions men and Nats are subjected to. But I have freed myself
+from them all, and have thereby placed myself without the pale of your
+empire; you are at last vanquished and conquered." Manh, yet undismayed,
+replied: "O Rahan, you may be possessed of the power of flying through
+the air; but even in that condition, those passions which are inherent
+in the nature of mortal beings will accompany you, so that you cannot
+flatter yourself of living without the boundaries of my empire." Phra
+retorted: "O wicked Nat, concupiscence and all other passions I have
+stifled to death in me so that you are at last conquered." Manh, the
+most wretched among the wretched, was compelled to confess with a broken
+heart that Phra had conquered him, and he instantly vanished away.
+
+Full of fervour in preaching the law, the Rahans saw themselves
+surrounded with crowds of converts, who asked for the dignity of Rahan.
+They poured in daily from all parts, into the presence of Buddha to
+receive at his hands the much-longed-for high dignity.[10] Buddha said
+to them, "Beloved Rahans, it is painful and troublesome both to you and
+to those who desire to be admitted into our holy brotherhood to come
+from such a great distance to me. I now give to you the power of
+conferring the dignity of Patzin and Rahan on those whom you may deem
+worthy to receive it. This is the summary way you will have to follow on
+such occasions. Every candidate shall have his hair and beard shaved,
+and shall be provided with the tsiwaran of yellow colour. These
+preliminaries being arranged, the candidate, with the extremities of the
+kowot thrown over his shoulders, shall place himself in a squatting
+position, his joined hands raised to the forehead, repeating three
+times, 'I adhere to Buddha, to the law, and to the assembly of the
+perfect.'"
+
+Gaudama, assembling again round him the Rahans, said to them, "Beloved
+Rahans, it is owing to my wisdom, aided by constant reflection and
+meditation, that I have at last reached the incomparable state of
+Arahatapho; endeavour all of you to follow my example, and arrive at
+last at the same state of excellence and perfection."
+
+The vile and wretched Nat Manh appeared again before Buddha, striving to
+tempt him in the same manner as before. Buddha, discovering the snares
+laid down by the tempter, returned the same reply. Finding himself
+discovered, Manh vanished from his presence.
+
+Having spent his first lent[11] in the solitude of Migadawon, Phra
+shaped his course in the direction of the forest of Ooroowela. On his
+way to that place he stopped for a while in a jungle, and sat under a
+tree, to enjoy some rest under its cool shade. At that time thirty young
+noblemen had come to the jungle to indulge in sports and diversions.
+Each of them had brought his wife, with the exception of one, who,
+having no wife, was accompanied by a harlot. During the night the harlot
+rose up unperceived, picked up the best articles belonging to the
+parties, and carrying them with her, took to her heels through the dense
+forest. In the morning the thirty young noblemen, rising up, soon
+perceived the havoc made in the richest articles of their dress, and set
+out in search of her who they suspected had done the mischief. They came
+by chance to the spot where Gaudama was sitting in a cross-legged
+position, and inquired from him whether he had seen a woman passing by.
+Buddha said to them, "Which, in your opinion, is the best and most
+advantageous thing, either to go in search of yourselves or in search of
+a woman?" They replied, "Of course it is preferable to look after
+ourselves." "If so," replied Buddha, "stay with me for a while; I will
+preach my law to you, and, with its help, you will arrive at the
+knowledge of self, and thence at perfection." They cheerfully assented
+to his request, listened attentively to his instructions, and obtained
+the state of perfect believers, but in various degrees, according to
+their respective dispositions. They gave up the habit of drunkenness
+they had hitherto indulged in, and persevered in the observance of the
+five great precepts.
+
+[It is to be remarked, adds the Burmese translator, that this happy
+result was secured to the fortunate hearers by the influence of good
+works made during former existences.[12]]
+
+Gaudama, having so happily completed the conversion of those young
+noblemen, rose up and continued his journey in the direction of the
+forest of Ooroowela. At that time there were three distinguished and
+far-famed teachers who presided over a vast number of Rathees or
+disciples leading an ascetic life. They were named Ooroowela Kathaba,
+Nadi Kathaba, and Gaya Kathaba. The first had under him five hundred
+disciples, the second three hundred, and the third two hundred. Buddha
+went up to the monastery of Ooroowela Kathaba, and said to him, "I carry
+but a few articles with me, and need but a small place to rest in; I beg
+of you to be allowed to spend the night only in your kitchen." Kathaba
+answered: "Since you have so few things with you, I willingly allow you
+to accommodate yourself in the best way you can in the cook-room; but I
+must inform you that the Naga guardian of the place is an animal of a
+very wicked temper, powerfully strong, and having a most deadly venom."
+"I fear not the Naga," replied Buddha; "I am well satisfied with your
+allowing me a place in the cook-room." Whereupon he entered into the
+kitchen, sat down in a cross-legged position, and, keeping his body in
+an erect posture, remained absorbed, as it were, in the deepest
+contemplation. The Naga soon appeared, and irritated at seeing that a
+stranger presumed to remain in a place committed to his care, resolved
+to drive out the intruder. He began to vomit a cloud of smoke which he
+directed at the face of the stranger. Buddha said to himself, "I will do
+no harm to that Naga; I will leave intact his skin, flesh, and bones;
+but I will conquer him with the very same weapons he uses against me."
+Whereupon he emitted by his own power such a volume of thick smoke as
+soon to silence his adversary, and oblige him to have recourse to more
+effectual means of attack. He vomited out burning flames. Phra opposed
+flames far more active and destructive than those of the Naga. They
+shone forth with such an uncommon brightness as to attract a number of
+Rathees, who stood motionless, admiring the beautiful countenance of
+Buddha, and wondering at his matchless power. The Naga, vanquished, gave
+up the contest, and left to Buddha the undisputed possession of the
+cook-room during the whole night. In the morning opening his patta, Phra
+thrust in the terrified Naga, and brought it to Ooroowela Kathaba, who,
+surprised at the power of the stranger, said, "This Rahanda cannot as
+yet be compared to me." He desired him to stay in his monastery,
+promising to supply him with food as long as he should be with him. Phra
+accepted the proffered invitation, and fixed his residence in the midst
+of a grove little distant from the cell of Kathaba. Whilst he was there,
+four chiefs of Nats of the seat of Tsadoomarit came at midnight to the
+spot where rested Phra. They were very handsome, and a bright hue,
+encompassing their bodies, filled the grove with a resplendent light.
+Kathaba, surprised, came to Buddha, and said to him, "Great Rahan, the
+hour of taking your food is at hand; your rice is ready, come and eat
+it. How is it that at midnight there was such an uncommon splendour? One
+would have thought that the whole forest in the neighbourhood was lined
+with immense fires, spreading a blaze of light." Phra answering said,
+"This wonder was caused by the presence of four chiefs of Nats that came
+to visit me and hear my preachings." Kathaba said to himself, "Great
+indeed must be the virtue of this Rahan, since Nats come to see him and
+acknowledge him for their teacher. He is not yet, however, my equal."
+Buddha ate his rice, and went back to the same place.
+
+On another occasion, in the middle of the night, the chief of Thagias
+came to the grove of Buddha, and by his power caused a flood of light
+similar to that produced by a thousand lighted fires to pour its
+effulgent rays in every direction. In the morning, Kathaba went to the
+great Rahan inviting him to come and eat his rice. Meanwhile he asked
+him the reason of the wonderful light that had been kept up about from
+midnight until morning, which surpassed in brilliancy that which had
+been seen on a former occasion. Phra told him that he had been visited
+by the chief of Thagias, who came for the purpose of hearing his
+instructions. Kathaba thought within himself: "Great indeed is the glory
+and dignity of this Rahan, but he is not as yet a Rahanda." Phra ate his
+food, and continued to stay in the same grove.
+
+On another occasion, at the same late hour, Phra received the visit of
+the chief of the Brahmas. The flood of light that was sent forth by his
+body surpassed in effulgent splendour all that had been seen. Kathaba
+came as usual, in the morning, to invite the great Rahan to come and
+take his food, requesting him at the same time to inform him of the
+cause of the great wonder that had just taken place. Phra told him that
+the chief of Brahmas had waited upon him to listen to his preachings.
+Kathaba wondered the more at the dignity of this great Rahan, who
+attracted round him so eminent a visitor. But he said within himself:
+"This Rahan is not yet a Rahanda that can be compared to me." Phra
+partook of his food, and continued his stay in the same grove.
+
+On a certain day, the people of the country had prepared offerings on a
+large scale to be presented to Kathaba. On hearing this welcome news,
+the Rathee thought within himself as follows: "The people are disposing
+everything to make large offerings to me. It is as well this Rahan
+should not be present on the occasion. He might make a display of his
+power in the presence of the multitude, who, taken up with admiration
+for his person, would make great offerings to him, whilst I should see
+my own decrease in a proportion. To-morrow I will contrive in such a way
+as to prevent the great Rahan from being present." Buddha discovered at
+a glance all that was going on in Kathaba's mind. Unwilling to offer any
+annoyance to his host, he conveyed himself to the island of Ootoogara,
+where he collected his meal, which he came to eat on the banks of the
+lake Anawadat. He spent the whole day there, and by his miraculous power
+he was back to his grove at an early hour on the following day. The
+Rathee came as usual, to invite him to partake of his meal that was
+ready, and inquired from him why he had not made his appearance on the
+day previous. Buddha, without the least emotion that could betray an
+angry feeling, related to Kathaba all that had passed in his mind, and
+informed him of the place he had been to. Kathaba, astonished at what he
+heard, said to himself: "The knowledge of this Rahan is transcendent
+indeed, since he is even acquainted with the thoughts of my mind; his
+power too is wonderfully great; but withal, he is not as yet a Rahanda
+comparable to me." Buddha, having eaten his meal, withdrew to his grove.
+
+On a certain day Buddha wished to wash his dress. A Thagia, knowing the
+thought that occupied his mind, dug a small square tank, and approaching
+him respectfully, invited him to wash his tsiwaran therein. Buddha then
+thought: Where shall I find a stone to rub it upon? The Thagia, having
+brought a stone, said to him: "Illustrious Phra, here is a stone to rub
+your tsiwaran on." He thought again: Where is a proper place to dry it
+upon? The Nat that watched the tree Yekada caused it to bend its
+branches, and said: "My lord, here is a fit place to hang up your
+tsiwaran." He thought again: Where is a fit spot to extend my clothes
+upon? The chief of Thagias brought a large and well-polished stone, and
+said: "O illustrious Phra, here is a fit place to lay your tsiwaran
+upon." In the morning, Kathaba repaired as usual to his guest's place,
+to invite him to take his meal. Surprised at what he perceived, he said
+to Buddha: "O Rahan, formerly there were here neither tank nor stone;
+how is it that they are here now? How is it, moreover, that the tree
+Yekadat is now bending down its branches?" Phra related then to the
+Rathee all that had happened, informing him that the chief of Thagias
+and one Nat had done all those works for him, and ministered to all his
+wants. Kathaba wondered more than before at the great virtue and
+surpassing excellency of the great Rahan; but he persisted in his former
+opinion, that the great Rahan was not a Rahanda that could equal him.
+Buddha, having taken his meal, returned to his grove.
+
+On another occasion, the Rathee went to Buddha's place, to invite him to
+come and partake of his meal. "Very well," said Buddha, "I have a small
+business to do now; go beforehand, and I will follow you a few moments
+hence." Whereupon Kathaba went back to his cell. As to Phra, he went to
+pluck a fruit from the jambu tree, and arrived at the eating place
+before Kathaba could reach it. The Rathee, on arriving there, was quite
+surprised to find Phra already waiting for him. "How is this?" said he,
+with an unfeigned feeling of surprise, "and by what way did you come and
+contrive to arrive here before me?" Phra said to him: "After your
+departure, I plucked one fruit from a jambu tree, and yet I have reached
+this spot sooner than you. Here is the fruit I have brought. It is as
+full of flavour as it is beautiful; allow me to present you with it,
+that you may eat it." "O! no, great Rahan," replied the Rathee, "it is
+not becoming that I should eat it, but rather keep it for yourself." He
+thought within himself: "Wonderful is indeed the power and eminent
+excellency of that great Rahan; but he is not as yet a Rahan that can be
+ranked to me." Phra ate his rice, and returned to his grove.
+
+On another day, Phra gave a fresh proof of his miraculous power, by
+bringing to Kathaba a mango fruit, plucked from a mango tree growing
+near the jambu tree, and so went on for several days, bringing fruits
+that grew at the extremity of the southern island. On another day, Phra
+ascended to the seat of Tawadeintha, and brought therefrom a beautiful
+water-lily, and yet arrived at the place where his meal was ready before
+Kathaba himself. The latter, quite amazed at seeing a flower from the
+Nat country, thought within himself: "Wonderful, indeed, is the power of
+that great Rahan, who has brought here, from the seats of Nats, a
+beautiful lily in such a short space of time; but he is not as yet equal
+to me."
+
+On a certain day, the Rathees were busy splitting firewood. They got a
+large log of wood upon which their united efforts could make no
+impression. Kathaba thought within himself: "The great Rahan is gifted
+with mighty power; let us try him on this occasion." He desired Gaudama
+to split the hard log. Gaudama split it in a moment in five hundred
+pieces. The Rathees then tried to light up the fuel, but they could not
+succeed. Kathaba requested his guest to come to their assistance. In an
+instant, the five hundred pieces were set in a blaze, and presented the
+terrifying sight of five hundred large fires. The Rathees begged the
+great Rahan to extinguish those fires which threatened a general
+conflagration. Their request was instantaneously granted; the five
+hundred fires were extinguished.
+
+During the cold season in the months of January and February, when a
+heavy cold dew falls, the Rathees amused themselves with plunging and
+swimming in the river Neritzara. Phra caused five hundred fires to blaze
+out on the banks of the river. The Rathees, coming out of the stream,
+warmed themselves by the side of those fires. They all wondered at the
+astonishing power of the great Rahan. But Kathaba persisted in saying
+that he was not a Rahanda like him.
+
+On a certain day, a great rain poured in torrents, so that the water
+overflowed all the country, but it did not reach the spot Gaudama stood
+upon. He thought within himself: It is good that I should create a
+beautiful dry road in the midst of the water. He did so, and walked on
+the dry road, and clouds of dust rose in the air. Kathaba, much
+concerned regarding the fate of his guest, took a boat, and, with the
+assistance of his disciples, pulled in the direction of Buddha's grove;
+but what was their surprise, when reaching the spot they found, instead
+of water, a firm dry road, and Buddha calmly walking to and fro. "Is it
+you, great Rahan," cried Kathaba, "whom we see here?" "Yes," replied
+Gaudama, "it is I indeed." He had scarcely returned this answer, when he
+rose in the air and stood for a while above the boat. Kathaba thought
+again within himself: "Great indeed must be the perfections and
+attainments of the great Rahan, since water even cannot harm him, but he
+is not yet a Rahanda like me." Phra, who knew what was taking place in
+Kathaba's mind, said to himself: Long time has this Rathee kept thinking
+within himself: This Rahan is great, but I am still greater than he; it
+is time now that I should inspire him with fear and surprise. Addressing
+Kathaba, he said: "Rathee, you are not a Rahanda that has arrived to the
+perfection of Arahat; you have never performed the meritorious actions
+of the four ways to perfection; you are not, therefore, a Rahanda. But I
+have, during former existences, carefully attended to those practices
+which have enabled me to reach perfection, and finally obtain the
+Buddhaship." Astonished at such an unexpected declaration, Kathaba
+humbled himself, fell on his knees, and prostrated himself at the feet
+of Buddha, saying: "Illustrious Phra, I wish to become Rahan under your
+direction." Phra replied: "Kathaba, you have under you five hundred
+Rathees, go and inform them of all that has happened." Whereupon Kathaba
+went to the place where the Rathees had assembled, and said to them: "I
+wish to place myself under the direction of the great Rahan." The five
+hundred Rathees told him that they were willing to follow his example,
+since he had been hitherto to them such an excellent teacher. They rose
+up, and, collecting their utensils, such as the twisted hairs, and
+forked staff, the hairy girdle, the honey filtre, &c., flung them into
+the river; then they came, and, prostrating themselves at the feet of
+Buddha, craved admittance to the dignity of Rahans.
+
+Nadi Kathaba, seeing the utensils floating on the water and carried down
+by the stream, called his followers and said to them: "Some misfortune
+must have befallen my elder brother; let us go and see what has
+happened." They were no sooner arrived, than Kathaba related to them all
+that had just taken place. Nadi Kathaba went forthwith to Buddha's cell,
+attended all his disciples. Falling all at the feet of Phra, they
+declared their readiness to become his disciples, and applied for the
+dignity of Rahan. Gaya Kathaba, who lived a little below the place of
+Nadi Kathaba, seeing on the surface of the water the utensils of the
+followers of both his brothers floating in the direction of the stream,
+hastened, with his two hundred disciples, to the place of Ooroowela
+Kathaba. On his being informed of all that had occurred, he and his
+followers threw themselves at Gaudama's feet, praying for admittance
+into the order of Rahans. They were all admitted. The conversion of
+Ooroowela Kathaba was brought about by the display, on the part of
+Buddha, of no less than three thousand five hundred and sixty
+wonders.[13]
+
+
+FOOTNOTES
+
+    [1] I have, except on one occasion, always made use of the terms
+    meditation and contemplation to express the inward working of
+    Buddha's mind during the forty-nine days he spent at the foot of
+    the banyan tree. But the Burmese translator most commonly
+    employs a much stronger expression, conveying the idea of trance
+    and ecstasy. Hence after having remained seven days on the same
+    spot, deeply engaged in considering some parts of the law he was
+    soon to preach, it is said of him that he comes out from a state
+    of perfect ecstasy. This expression implies a state of complete
+    mental abstraction, when the soul, disentangled from the
+    trammels of sense, raises itself above this material world,
+    contemplates pure truth and delights in it. All her faculties
+    are taken up with the beauty and perfection of truth; she clings
+    to it with all her might, regardless of all the illusions this
+    world is filled with. This situation of the soul is much
+    esteemed by all fervent Buddhists. It is the lot of but a few
+    privileged Rahans, who have made great progress in perfection,
+    and obtained an almost entire mastery over their passions and
+    senses. This great gift is, as one may well imagine, ardently
+    coveted by many, who, though not possessing it, lay claim to it
+    on false pretences. This being a sin devotees who relish a
+    contemplative life are very liable to, which the framer of the
+    regulations of the Buddhist monks has pronounced as _ipso facto_
+    excluding from the society all those who would falsely claim the
+    possession of uncommon spiritual attainments which they have
+    not. In the book of ordination used for the admission of
+    candidates to the order of Rahans or talapoins, this sin is the
+    last of the four offences which deprive a member of the order of
+    his dignity, and cause his expulsion from the society.
+
+    [2] The five Rahans alluded to are the very same individuals who
+    met Phralaong in the solitude at the time he was undergoing a
+    great fast and performing all sorts of works of self-denial and
+    corporal austerities in the most rigorous manner. During all the
+    time he spent in those hard exercises of strict mortification,
+    to conquer his passions and secure the complete triumph of the
+    mind over the senses, he was assisted in all his wants by those
+    five Rahans, who rendered to him the usual services disciples
+    are wont to perform to their teacher. When they saw Phralaong at
+    the end of his mighty efforts in that great struggle resuming
+    the habits of a mendicant, they left him at once, unwilling to
+    believe that he would ever become a Buddha. Our Phra, not
+    unmindful of the good services he had received from them,
+    resolved to impart first to them the blessings of his
+    preachings. Alara and Oodaka, his two first teachers in the
+    science of Dzan, were destined to be the first who would have
+    heard the good news had they not been dead. Gratitude seems to
+    have been the first and main motive that induced him to select
+    as the first objects of his mission the very same persons who
+    had been instrumental in furthering his efforts to acquire the
+    Buddhaship.
+
+    The unpleasant epithet of heretic is given to those five Rahans,
+    as well as to another named Upaka, as designed to mean that they
+    held tenets at variance with those of Buddha, and refused to
+    acknowledge him as possessed of the perfect intelligence.
+    Buddhists, in their writings, invariably call their opponents by
+    the name of holders of false doctrines. The Brahmins or Pounhas
+    who refused to seek refuge in Buddha, his law, and the assembly
+    of his disciples, are spoken of as professors of heterodoxical
+    doctrines.
+
+    From the narrative of this Legend we may conclude, with a
+    probability amounting almost to certitude, that Buddha in his
+    preachings addressed himself first to the Brahmins, as being by
+    their caste the most influential portion of the Hindu community.
+    Those that are called by the name of Pounhas are the Brahmins
+    living in the world and following the ordinary pursuits of life.
+    Those that are mentioned by the names of Rahans and Rathees are
+    probably Brahmins, or at least belong to some other
+    distinguished caste like that of the Kchatrias, but are members
+    of some religious order or ascetics. They were in those days men
+    whom, in imitation of the ancient Greeks, we may call
+    philosophers, and who belonged to one or other of the branches
+    into which the great Indian school was divided. We may
+    conjecture that at that time India exhibited a scene much
+    resembling that which Greece subsequently offered to the eyes of
+    the observer in the days of Socrates and Plato, when schools of
+    philosophy were to be met with in every direction. The Hindu
+    philosophers, favoured by climate and their ardent imagination,
+    carried much further than the Greek wise men, both in theory and
+    practice, the discussion of dogmas and the fervour of religious
+    practices. If credit is to be given to our Legend in a
+    historical point of view, we may safely conclude that such was
+    the state of India when Buddha began his preachings. His first
+    hearers were Rahans, Rathees, and Pounhas, that is to say, the
+    most learned and wisest men in those days. The latter in
+    particular seemed at first disinclined to offer opposition to
+    Buddha; they listened to him as to a distinguished philosopher;
+    his arguments were examined, discussed, and answered by them in
+    the best way they could. In that polemical warfare, arguments
+    were at first the only offensive and defensive weapons used and
+    handled by the combatants on both sides. Buddha's two favourite
+    doctrines of Atheism and Neibban, which established the two
+    broad lines of separation between the two systems, begat much
+    discussion and created some animosity between him and his
+    adversaries. But what widened the gap between the two parties,
+    and placed them in a hostile array against each other, was the
+    broad principle of equality amongst men, latent in the bosom of
+    Buddha's doctrines, and levelled at the distinction of castes.
+    Buddha preached to men of all conditions without exception; he
+    opened before all the ways that lead to Neibban; made no
+    distinction between man and man, except that which is drawn by
+    virtue and vice, merits and demerits. He allowed every one to
+    approach him and take rank among his disciples; faith in his
+    doctrine entitled any man to be numbered amidst his followers;
+    the entrance into the order of Rahans or perfect was open to all
+    those who, by their meritorious actions and renouncing the
+    world, qualified themselves for this dignity. This principle,
+    which put on a footing of equality men of all castes and
+    nations, and recognised no real superiority but that which is
+    conferred by virtue and merit, could not prove agreeable to the
+    proud Brahmins. It provoked, by its gradual development, the
+    animosity of the opponents of Buddha's doctrines. The battle of
+    arguments, after having raged with various success, was
+    afterwards converted into one of a bloody character, which ended
+    in the total extermination or expulsion of the Buddhists from
+    the Indian peninsula.
+
+    [3] The mission of Buddha is not, as previously observed,
+    confined to men living on earth, but it extends its beneficial
+    action over all the beings inhabiting the six seats of Nats and
+    sixteen of Brahmas. Those beings, the latter in particular, are
+    much advanced in perfection, but they are not yet ripe for the
+    sublime state of Neibban. Though freed, at least the Brahmas,
+    from the influence of passions, they retain as yet some
+    inclination for matter; they want the help of a Buddha to break
+    at once the few slender ties that retain them in the state of
+    existence.
+
+    The first preaching of Buddha was rewarded with the conversion
+    of five Rahans, and of a countless number of Nats and Brahmas.
+    Such a plentiful harvest he could scarcely anticipate to reap;
+    and the beginning of his career, attended with such wonderful
+    success, amply repaid him for the extraordinary exertions he
+    made in order to qualify himself for the Buddhaship. The author
+    of the Legend remarks, with an unfeigned pleasure, that owing to
+    the conversion of the five Rahans, the worlds witnessed the
+    beautiful sight of six Rahandas congregated on the same spot.
+    The Rahanda has attained the summit of perfection; he has
+    arrived at the last existence; his death will relieve him from
+    the burden of existence, and open to him the way leading to
+    perfect rest, to complete abstraction--in a word, to Neibban.
+    The Rahandas rank first among the disciples and hearers of
+    Buddha; they constitute the _elite_ of his followers, and form
+    the most distinguished portion of the assembly or congregation
+    of the perfect. We have already stated that the members
+    composing the assembly of the hearers were divided into distinct
+    sections, and formed different degrees, according to the
+    difference of their respective progress on the way of
+    perfection.
+
+    [4] It may be interesting to give an abridgment of an
+    instruction or sermon delivered by Gaudama to a Nat. It will be
+    as a fair specimen of other similar performances. The Nat made
+    his appearance at nightfall, and respectfully entreated Buddha
+    to deliver certain instructions which would enable men to come
+    to the understanding of many points of the law on which they had
+    hitherto fruitlessly meditated. Buddha was then in the monastery
+    of Dzetawon, in the country of Thawattie. This sermon is
+    supposed to have been repeated by Ananda, who had heard it from
+    the mouth of Buddha himself. It is, according to the Burmese,
+    the most excellent sermon; it contains thirty-eight points.
+
+    "Young Nat," said Buddha, "here are the most excellent things
+    men and Nats ought to attend to, in order to capacitate
+    themselves for the state of Neibban: to shun the company of the
+    foolish; to be always with the wise; to proffer homage to those
+    that are deserving of it; to remain in a place becoming one's
+    condition; to have always with one's self the influence of
+    former good works; steadily to maintain a perfect behaviour; to
+    be delighted to hear and see much, in order to increase
+    knowledge; to study all that is not sinful; to apply one's self
+    to acquire the knowledge of Wini. Let every one's conversation
+    be regulated by righteous principles; let every one minister to
+    the wants of his father and mother; provide all the necessaries
+    for his wife and children; perform no action under the evil
+    influence of temptation; bestow alms; observe the precepts of
+    the law; assist one's relatives and friends; perform no actions
+    but such as are exempt from sin; be ever diligent in such
+    avoiding, and abstain from intoxicating drink. Let no one be
+    remiss in the practice of the law of merits. Let every one bear
+    respect to all men; be ever humble; be easily satisfied and
+    content; gratefully acknowledge favours; listen to the preaching
+    of the law in its proper time; be patient; delight in good
+    conversation; visit the religious from time to time; converse on
+    religious subjects; cultivate the virtue of mortification;
+    practise works of virtue; pay attention always to the four great
+    truths; keep the eyes fixed on Neibban. Finally, let one in the
+    middle of the eight afflictions of this world be, like the
+    Rahanda, firm, without disquietude, fearless, with a perfect
+    composure. O young Nat, whoever observes these perfect laws
+    shall never be overcome by the enemies of the good: he shall
+    enjoy the peace of Ariahs."
+
+    Within a narrow compass, Buddha has condensed an abridgment of
+    almost all moral virtues. The first portion of these precepts
+    contains injunctions to shun all that may prove an impediment to
+    the practice of good works. The second part inculcates the
+    necessity of regulating one's mind and intention for a regular
+    discharge of the duties incumbent on each man in his separate
+    station. Then follows a recommendation to bestow assistance on
+    parents, relatives, and all men in general. Next to that, we
+    find recommended the virtues of humility, resignation,
+    gratitude, and patience. After this, the preacher insists on the
+    necessity of studying the law, visiting religious, conversing on
+    religious subjects. When this is done, the hearer is commanded
+    to study with great attention the four great truths, and keep
+    his mind's eye ever fixed on the happy state of Neibban, which,
+    though as yet distant, ought never to be lost sight of. Thus
+    prepared, the hearer must be bent upon acquiring the
+    qualifications befitting the true sage. Like the one mentioned
+    by the Latin poet, who would remain firm, fearless, and unmoved,
+    even in the midst of the ruins of the crumbling universe, the
+    Buddhist sage must ever remain calm, composed, and unshaken
+    among all the vicissitudes of life. Here is again clearly
+    pointed out the final end to be arrived at, viz., that of
+    perfect mental stability. This state is the foreshadowing of
+    that of Neibban.
+
+    [5] From the perusal of this Legend, it can be remarked that
+    Buddha, in the course of his preachings, withheld from no one
+    the knowledge of his doctrine, but, on the contrary, aimed at
+    popularising it in every possible way. In this respect he widely
+    differed from the Brahmins, who enveloped their tenets in a
+    mysterious obscurity, and even in that state of
+    semi-incomprehensibility, condescended to offer them to the
+    consideration of but a few selected adepts. But Buddha followed
+    quite an opposite course. He preached to all without exception.
+    On this occasion we see him engaged in explaining to the mother
+    and wife of Ratha duties truly becoming their sex and position.
+    He warned them against the danger of speaking too much, or
+    speaking hastily and with a tone of dissatisfaction. He desired
+    them to be always cool and moderate in their conversation, and
+    to take a pleasure in conversing on religious topics, such as
+    the practice of the ten great duties, the merits of almsgiving,
+    and on the other precepts of the law. He showed to them the
+    unbecomingness of inconsistency in speaking, and finally
+    concluded by exhorting them to allow wisdom to guide them in the
+    right use of the faculty of speech. Every one will agree in this
+    that the lecture was a very appropriate one, and would suit
+    women of our days as well as those of Buddha's times.
+
+    It is not easy to determine whether these two female converts
+    became Rahanesses by forsaking the world and devoting all their
+    time to religious observances, or simply believed in Buddha's
+    doctrines and continued to live in the world. The Burmese
+    translator makes use of expressions liable to both
+    interpretations. I feel inclined to adopt the second
+    supposition. They became female Upasakas, and continued to live
+    in the world. We shall see, hereafter, that Gaudama's aunt,
+    Patzapati, was the first, after much entreating, who was allowed
+    to become a Rahaness.
+
+    The great former of the Buddhistic disciplinary regulations has
+    also laid down rules for the institution and management of an
+    order of female devotees, to match, as it were, with that of
+    talapoins. Hence in almost all countries where Buddhism
+    flourishes, there are to be met houses and monasteries which are
+    the abodes of those pious women, who emulate Rahans in the
+    strict observance of practices of the highest order. Their
+    dress, except the colour, which is white, is quite similar to
+    that of talapoins; their head is shaved; they live in strict
+    continence as long as they continue to wear the dress of their
+    profession. They have certain formulas of prayer to repeat every
+    day several times. Their diet is the same as that of talapoins;
+    they are forbidden to take any food after midday. I am not aware
+    that they render any service to society in the way of keeping
+    schools for the benefit of female children. They live on alms
+    freely bestowed on them by their co-religionists. The Burmese
+    honour them with the title of Mathi-la-shing, which means ladies
+    of the religious duties. The order of those female devotees is
+    now much on the decline; the inmates of houses are but few,
+    enjoying a very small share of public esteem and respect. They
+    are generally looked upon with feelings akin to those
+    entertained towards beggars.
+
+    In the Wini, or book of discipline, the relations that are
+    allowed to subsist between the two orders of male and female
+    devotees are minutely described and clearly laid down, so as to
+    prevent the evils that might result from a familiar and
+    unnecessary intercourse. Thoroughly acquainted with the weakest
+    side of human nature, the author of the Wini has legislated on
+    that subject with the utmost circumspection. He allowed rather
+    aged Rahans to be the spiritual advisers of the Rahanesses, but
+    he denies them the leave of ever going to their houses under any
+    pretext whatever. When the latter want to hear preaching or
+    receive some advice from the Rahans, they resort in broad
+    daylight to the monastery, are permitted to stay in a large hall
+    open to the public, at a considerable distance from him whom
+    they desire to consult. Having briefly and with becoming
+    reverence made known the object of their visit, and received
+    some spiritual instructions, they immediately return to their
+    own place.
+
+    The same reflection may be applied to the conversion of Ratha's
+    father. It is said that he was the first convert out of the body
+    of laymen. He does not appear to have forsaken the world and
+    become a first-class convert. He became a Thautapati, and at
+    once entered one of the four ways leading to perfection, but
+    remained in the world.
+
+    [6] The conversion of Ratha and of his young friends shows to us
+    distinctly the tendency of Buddha's preachings, and their effect
+    over those who believed in him. Ratha is represented as a young
+    worldly-minded man, who, in the midst of riches, has denied
+    himself to no kind of pleasure. He feels that the enjoyments he
+    was so fond of can in no manner satisfy the cravings of his
+    heart: he is disgusted at them, and resolves to withdraw into
+    solitude, with the intention of placing himself under the
+    direction of some eminent teacher, and learn from him the way to
+    happiness. He hopes that the study of philosophy will lead him
+    to true wisdom and the acquirement of the means that may render
+    him happy. He luckily falls in with Buddha, who explains to him
+    that the senses are the instruments through which passions act
+    upon and tyrannise over the soul, by keeping it in a painful
+    subjection to matter. He points out to him the necessity of
+    freeing himself from their control. This principle of Buddhism,
+    which aims at disengaging the soul from matter, isolating it
+    from all that proves a burden to it, and delivering it from the
+    tyrannical yoke of concupiscence, is in itself perfectly
+    correct, but, carried beyond its legitimate consequences, it
+    becomes false and absurd. According to Buddhists, the soul,
+    disentangled from all that exists, finds itself alone without
+    any object it can adhere to; folding itself up into its own
+    being, it remains in a state of internal contemplation,
+    destitute alike of all active feelings of pleasure and pain.
+    This doctrine was known in the time of Buddha, as far as the
+    principle is concerned. The Rathees and other sages in those
+    days upheld it both in theory and practice; but, on the
+    consequences, the originator of Buddhism was at issue with his
+    contemporaries, and struck out a new path in the boundless field
+    of speculative philosophy.
+
+    [7] The Wini is one of the great divisions of Buddhistic sacred
+    writings. The Pitagat, or collection of all the Scriptures, is
+    divided into three parts--the Thouts, containing the preachings
+    of Buddha, the Wini, or book of the discipline, and the Abidama,
+    or the book of Metaphysics. That compilation is supposed to
+    embody the doctrines of Buddha in a complete manner. These books
+    have not been written by Buddha himself, since it is said of him
+    that he never wrote down anything. The first Buddhistic
+    compositions were certainly written by the disciples of Phra, or
+    their immediate successors. But there arose some disputes among
+    the followers of Buddha, as to the genuineness of the doctrines
+    contained in the various writings published by the chief
+    disciples. To settle the controversy, an assembly or council of
+    the most influential members of the Buddhistic creed, under the
+    presidency of Kathaba, was held about three months after
+    Gaudama's demise. The writings regarded as spurious were set
+    aside, and those purporting to contain the pure doctrines of
+    Phra were collected into one body, and formed, as it were, the
+    canon of sacred books. The matter so far was settled for the
+    time being, but the human mind, when unrestrained by authority,
+    acted in those days with the same result as it does in our own
+    times. Various and different were the constructions put on the
+    same text by the expounders of the Buddhistic law. All parties
+    admitted the same books, but they dissented from each other in
+    the interpretation. Some of the books hitherto regarded as
+    sacred were altered or rejected altogether to make room for the
+    works of new doctors. Confusion prevailed to such an extent,
+    that an hundred years later a second council was assembled for
+    determining the authenticity of the real and genuine writings. A
+    new compilation was made and approved of by the assembly. The
+    evil was remedied; but the same causes that had exercised so
+    baneful an influence previously to the time of the second
+    council soon worked again and produced a similar result. Two
+    hundred and thirty-five years after Gaudama's death a third
+    council was assembled. The books compiled by the second council
+    were revised and apparently much abridged, and with the sanction
+    of the assembled fathers a new canon of scriptures was issued.
+    The Pitagat in its present shape is regarded as the work of this
+    last assembly. All the books are written in the Pali or Magatha
+    language. In the beginning of the fifth century of our era,
+    according to our author's computation, a learned man, named
+    Boudagautha, went to Ceylon, and brought back to Burmah a copy
+    of the collection of the Pitagat. Then he introduced into this
+    country the alphabet now in use, and translated into the
+    vernacular a portion of the scriptures. This important subject
+    shall receive hereafter fuller development.
+
+    [8] The four principles or truths so often alluded to in the
+    course of this work ought to be well understood, in order to get
+    a clear insight into the system under consideration. These four
+    truths are as follows:--1. There are afflictions and miseries
+    attending the existence of all beings. 2. There are passions
+    and, in particular, concupiscence, which are the causes of all
+    miseries. 3. There is Neibban, which is the exemption of all
+    passions, and, consequently, the deliverance from all miseries.
+    4. There are the four ways or high roads leading to Neibban.
+    Here is the summary of the sublime knowledge and transcendent
+    science possessed by a Buddha: these four fundamental truths
+    form the four features or characteristics of his law; they
+    safely guide man in the way to deliverance. The Buddhist sage,
+    who longs to become perfect, must study with attention the
+    position of all beings in this world, survey with a patient
+    regard their diversified conditions, and fathom the depth of the
+    abyss of miseries in which they are miserably sunk. A vague,
+    general and superficial knowledge of these miseries is
+    insufficient to create that perfect acquaintance with human
+    wretchedness. He ought to examine one after the other those
+    series of afflictions, until he feels, as it were, their
+    unbearable weight pressing over his soul. This first step having
+    been made by the means of reflection, meditation, and
+    experience, the sage, standing by the side of all miseries that
+    press upon all beings, as a physician, by the bed of a patient,
+    inquires into the cause of such an awful moral disorder. He soon
+    discovers the generating causes of that universal distemper;
+    they are the passions in general; or rather, to speak more in
+    accordance with Buddhistic expressions, concupiscence, anger,
+    and ignorance are the springs all demerits flow from, are the
+    impure sources wherefrom originate all the miseries and
+    afflictions this world is filled with. The destruction of those
+    passions is the main and great object he has in view. He,
+    therefore, leaves the world and renounces all pleasures and
+    worldly possessions, in order to extinguish concupiscence; he
+    practises patience under the most trying circumstances, that
+    anger may no longer have any power over him; he studies the law,
+    and meditates on all its points, in order to dispel the dark
+    atmosphere of ignorance by the bright light of knowledge.
+
+    Having advanced so far, the sage has not yet reached the final
+    object of his desires; he has not yet attained to the end he
+    anxiously wishes to come to. He is just prepared and qualified
+    for going in search of it. Neibban, or the _absolute_ exemption
+    and _permanent_ deliverance from the four causes productive of
+    existence, or of a state of being, is the only thing he deems
+    worthy to be desired and earnestly longed for. The sage,
+    perceiving such a desirable state, sighs after it with all the
+    powers of his soul. Neibban is to him what the harbour is to the
+    storm-beaten mariner, or deliverance to the worn-out inmate of a
+    dark dungeon. But such a happy state is, as yet, at a great
+    distance; where is the road leading thereto? This is the last
+    truth the sage has to investigate. The four roads to perfection
+    are opened before him. These he must follow with perseverance;
+    they will conduct him to Neibban. They are a perfect belief, a
+    perfect reflection, a perfect use of speech, and a perfect
+    conduct.
+
+    [9] Buddha, having trained up his disciples to the knowledge of
+    his doctrines as well as to the practice of his ordinances,
+    elevates them to the dignity of preachers, or, to be more
+    correct, makes them fellow-labourers in the arduous task of
+    imparting to mankind the wholesome knowledge of saving truths.
+    An unbounded field is opened before him; the number of beings
+    who are designed to partake of the blessings of his doctrines is
+    incalculably great. His own efforts will not prove adequate to
+    the difficulties such a mighty undertaking is encompassed with;
+    he joins to himself fervent disciples that have reached all but
+    the farthest limit of perfection by the thorough control they
+    have obtained over their passions; he considers them as
+    instruments well fitted for carrying into execution his
+    benevolent designs, and entrusts them with the mission he has
+    entered upon. By adopting such a step, the wise founder of
+    Buddhism establishes a regular order of men, whom he commissions
+    to go and preach to all living creatures the doctrines they have
+    learnt from him. The commission he imparted to them was
+    evidently to be handed down to their successors in the same
+    office. He may now die, but he is sure that the work he has
+    begun shall be carried on with zeal and devotedness by men who
+    have renounced the world and given up all sorts of enjoyments,
+    that they might engage in the great undertaking with a heart
+    perfectly disentangled from all ties and impediments of every
+    description.
+
+    In entrusting his disciples with the important duty of teaching
+    mankind, Buddha, obeying the impulse of his universal charity,
+    desires them to go all over the world and preach all the truth
+    to all mortals. He distinctly charges them to announce openly
+    and unreservedly all that they have heard from him. In these
+    instructions the plan of Buddha is clearly laid down, and the
+    features of the mission he assumes distinctly delineated. His
+    object is to spread his doctrines all over the world and to
+    bring all beings under his moral sway. He makes no distinction
+    between man and man, nation and nation. Though belonging by
+    birth to a high caste, he disregards at once those worldly
+    barriers whereby men are separated from each other, and
+    acknowledges no dignity but that which is conferred by virtue.
+    Bold, indeed, was the step that he took in a country where the
+    distinction of caste is so deeply rooted in the habits of the
+    people, that all human efforts have, hitherto, proved abortive
+    in destroying it. It has already been hinted in a foregoing note
+    that Gaudama placed himself on a new ground, in opposition to
+    the Brahminical doctrines. He, doubtless, cautiously avoided to
+    wound directly the feelings of his antagonists; but, at the same
+    time, he adroitly sowed the seed of a mighty revolution, that
+    was to change, if left to grow freely, the face of the Indian
+    peninsula. His doctrine bore two characteristics, that were to
+    distinguish it essentially from that of his adversaries; it was
+    popular and universal, whereas that of his opponents was wrapped
+    up in a mysterious obscurity, and unfolded completely only to a
+    privileged caste. Another great difference between the two
+    systems is this: Buddha paid little attention to the dogmatical
+    portion of religion, but laid the greatest stress on morals. The
+    dogmas are few and little insisted on. He aimed at correcting
+    the vices of the heart, but exerted himself little to redress
+    the errors of the mind.
+
+    [10] In these new instructions delivered to the Rahans, Buddha
+    gives them the power of receiving into the ranks of the assembly
+    those of their converts who should prove foremost in
+    understanding the law and observing its highest practices. He
+    empowers them to confer on others the dignity of Rahans, and
+    admit them to the various steps that lead to that uppermost one.
+    To observe uniformity in the reception of candidates to the
+    various orders, Buddha laid down a number of regulations
+    embodied in the Kambawa, or book used as a sort of ritual on the
+    days of admission of candidates to the dignity of Patzins and
+    Rahans. The contents of this small but interesting work may be
+    seen in the notice on the order of talapoins, or Buddhist monks,
+    inserted at the end of this volume. That the reader may have now
+    an idea of the general purpose and object of these regulations,
+    I will sketch a slight outline of them. The candidate, who seeks
+    for admission among the members of the order, has to appear
+    before an assembly of Rahans, presided over by a dignitary. He
+    must be provided with the dress of the order, and a patta or the
+    pot of a mendicant. He is presented to the assembly by a Rahan,
+    upon whom devolves the important duty of instructing him in all
+    that regards the profession he is about to embrace, and lead him
+    through the ordeal of the ceremony. He is solemnly interrogated
+    before the assembly on the several defects and impediments which
+    incapacitate an individual for admission into the order. On his
+    declaring that he is free from such impediments, he is, with the
+    consent of the assembled fathers, promoted to the rank of
+    Patzin. But before he is allowed to take his place among his
+    brethren, he is instructed in the four principal duties he will
+    have to observe, and warned against the four capital sins, the
+    commission of which would deprive him of his high and holy
+    character, and cause his expulsion from the society.
+
+    It is supposed that the candidate, previous to his making
+    application for obtaining the dignity of Rahan, has qualified
+    himself by study and a good life for admittance among the
+    perfect. By surrounding the admission of candidates into the
+    ranks of the order with a display of ceremonies, the shrewd
+    framer of these regulations intended to encircle the whole body
+    with a halo of dignity and sacredness, and at the same time to
+    provide, as far as human wisdom allows, against the reception of
+    unworthy postulants.
+
+    Hitherto Buddha had reserved to himself alone the power of
+    elevating hearers or converts to the dignity of Rahans; now he
+    transfers to his disciples that power and bids them use it as
+    they had seen him do, in behalf of those whom they deem worthy
+    applicants. He has established a society, and striven to infuse
+    into it all the elements necessary for keeping it up hereafter,
+    and securing its existence and permanency. He sets up a kind of
+    ecclesiastical hierarchy, which is to be perpetuated during the
+    ages to come by the same means and power that brought it into
+    existence.
+
+    Having put such a power into the hands of his disciples, Buddha
+    very properly exhorts them to emulate him in his efforts to
+    become perfect. He sets himself as a pattern of perfection, and
+    bids them all imitate the examples he places before them. He
+    shows briefly to them by what means he has attained the state of
+    Arahatapho, and stimulates them to the adopting of similar
+    means. The word Arahatapho is composed of two words--arahat,
+    which means perfect, and pho or phola, as the orthography
+    indicates, which means reward, merit. The state of Arahatapho is
+    that in which a man enjoys the merits or reward of perfection,
+    which he has reached by the practice of virtue, and particularly
+    the acquirement of wisdom or knowledge of the highest points of
+    the law. It is used often in opposition to the word
+    Arahatamegata, which signifies the ways or roads leading to
+    perfection.
+
+    [11] I have translated by _lent_ the Burmese expression Watso,
+    which is but the Pali term Wasa, Burmanised. The word "lent,"
+    which has been adopted, is designed to express not the real
+    meaning of Wasa, but to convey to the reader's mind the idea of
+    a time devoted to religious observances. Wasa means a season,
+    but it is intended to designate the rainy season, which in those
+    parts of the Peninsula where Buddha was residing begins in July
+    and ends in November. During that period the communications
+    between villages and towns are difficult, if not impossible. The
+    religious mendicants were allowed in former times, very likely
+    from the very days of Buddha, to retire into the houses of
+    friends and supporters, from which they went forth occasionally
+    begging their food. In the beginning, those who were admitted in
+    the society did not live in community, as was afterwards done in
+    those countries where Buddhism has been of a long time in a
+    flourishing condition. They were allowed to withdraw into
+    solitude, and lead an ascetic life, or to travel from one place
+    to another to preach the law and make converts. This work could
+    not be well done during the rainy season. Hence the disciples,
+    while as yet few in number, gathered round their master during
+    that period to hear instructions from him, and practise virtue
+    under his immediate superintendence. They lived with him during
+    all the time the rainy season lasted. This was called to spend
+    the season. In the course of this Legend, the same expression is
+    often met with. It is said of Buddha that he spent a season in
+    such a place, another in another place, to indicate that he
+    stayed in one place during the rainy season, which precluded the
+    possibility of doing the duties of an itinerant preacher.
+
+    When the religious order became regularly constituted, and the
+    basis it was to stand on was fairly laid down, the
+    ever-increasing number of members made them feel the want of
+    secluded places where they could live in community, and at the
+    same time quite retired from the world. Houses or monasteries
+    were erected for receiving the pious Rahans. The inmates of
+    those dwellings lived under the direction of a superior,
+    devoting their time to study, meditation, and the observances of
+    the law. They were allowed to go out in the morning very early,
+    to beg and collect the food they wanted for the day. Such is the
+    state the religious are living in up to our own time in Burmah,
+    Ceylon, Thibet, Siam, and in the other countries where Buddhism
+    has been firmly established.
+
+    The religious season, or lent, lasts three months. It begins in
+    the full moon of Watso (July) and ends at the full moon of
+    Thadinkiout (October). The keeping of the season in Burmah is as
+    follows:--On the days of the new and full moon crowds of people
+    resort to the pagodas, carrying offerings of flowers, small
+    candles, oil, &c. A great many are found to spend the night in
+    the bungalows erected, chiefly for that purpose, in their
+    immediate vicinity. Women occupy bungalows separated from those
+    of men. It must be admitted that there, as in churches, they far
+    outnumber the men. On such occasions, religion appears to be
+    rather the pretext than the real object of such assemblies. With
+    the exception of old men and women, who are heard to converse on
+    religious topics, and repeat some parts of the law, or recite
+    some praises in honour of Buddha, the others seem to care very
+    little for religion. The younger portion of the weaker sex
+    freely indulge in the pleasure of conversation. It is quite a
+    treat to them to have such a fine opportunity of giving full
+    scope to their talkative powers. During that season the pious
+    faithful are charitably inclined to bestow alms on the Rahans.
+    All the necessaries of life pour with abundance and profusion
+    into the monasteries. Besides alms-giving and resorting to the
+    pagodas, some fervent laymen practise abstinence and fasting to
+    a certain extent; these, however, are but few. During that
+    period the Buddhist recluses are often invited to go to certain
+    places, prepared for the purpose, to preach the law to and
+    receive alms from crowds of hearers who are gathered thither on
+    such occasions. Talapoins are generally seated on an elevated
+    platform, facing the congregation; they keep their large fans
+    before the face through modesty, to save themselves from the
+    danger of looking on some tempting object. They repeat in chorus
+    certain passages of the life of Buddha, enumerate the five great
+    precepts and other observances of the law. The whole preaching
+    generally goes on in Pali, that is to say, in a language unknown
+    to the congregation. When they have done their duty they
+    withdraw, followed by a great number of their disciples,
+    carrying back to the monasteries all the offerings made by the
+    faithful. It happens also, although but seldom in our days, that
+    some fervent recluses withdraw during the whole or a part of the
+    lent season into solitary places, living by themselves, and
+    devoting all their time to reading the books of the law, and
+    meditating on the most important points and maxims of religion.
+
+
+    [12] The remarks of the Burmese translator afford me an
+    opportunity of explaining one of the leading tenets of the
+    Buddhistic creed. All beings in this world are subjected to the
+    double influence of their merits and demerits. The good
+    influence predominates when the sum of merits surpasses that of
+    demerits, and it is superseded by the latter when the contrary
+    takes place. This principle once admitted, Buddhists explain the
+    good or evil that befalls every individual in every conceivable
+    state of existence. Is a man dead, he is attended on his way to
+    another state of being both by his merits and demerits, who,
+    like two inseparable companions, follow him whithersoever he
+    goes. Should the sum of demerits prove greater, he is forced
+    into hell, or into some other state of punishment, to bear
+    sufferings proportionately to his offences, until he has fully
+    paid off his debt, or, to speak the language of Buddhists, until
+    the sum of his demerits be quite exhausted. If, on the contrary,
+    at the moment of his death the influence of merits be the
+    strongest, he is directed into a state of happiness, pleasure,
+    and enjoyment, say in one of the seats of Nats or Brahmas, and
+    remains there as long as the action of the good influence lasts.
+    When it is over he comes again into the abode of man, or in a
+    state of probation, when he has to labour anew for amassing new
+    and greater merits, that will hereafter entitle him to a higher
+    reward than the one he had previously enjoyed. From the
+    foregoing observations it is evident that the idea of a Supreme
+    Being rewarding the good and punishing the wicked is carefully
+    excluded, and all foreign interference on this subject entirely
+    done away with. Another conclusion flowing from the same source
+    is, that there is no eternity of reward or punishment, but both
+    last for a longer or shorter period, in proportion to the sum of
+    merits and demerits, and consequently to the power of each
+    influence respectively.
+
+    It may be asked what becomes of the sum of demerits and its
+    consequent evil influence, whilst the superior good influence
+    prevails? The sum of demerits remains all the while entire and
+    undiminished; the operation of the evil influence is suspended,
+    and has no power whatever, its own being checked by a greater
+    one. But the sum of merits being exhausted, and its inherent
+    action at an end, the opposite one is set at liberty, and acts
+    on the individual proportionately to its own strength, and lasts
+    until it is all exhausted. As man can never be without some
+    merits or demerits, good or bad deeds, he must be either in a
+    state of reward or punishment; this is, if I may say so, the
+    mainspring that moves all beings into the whirlpool of countless
+    existences, wherein they meet happiness or unhappiness according
+    to their deserts. The being that tends strongly and
+    perseveringly through his various existences towards perfection,
+    weakens gradually, and finally destroys in himself the law of
+    demerits; he ascends steadily the steps of the ladder of
+    perfection by the practice of the highest virtues. Having
+    reached its summit, there is no more reason for his going
+    through other existences, and he steps at once into the state of
+    Neibban.
+
+    On the above principle Buddhists account for all the various
+    phases of human existence. Is a child born from rich, great, and
+    distinguished parents, does he become a wealthy and powerful
+    man, does he become a king or a nobleman, &c.--he is indebted
+    for all that to merits acquired during former existences. Is
+    another child born in a low, poor, and wretched condition, is he
+    born with bodily or intellectual defects and imperfections, &c.,
+    &c.--his former demerits are the principle and cause of all his
+    subsequent misfortunes.
+
+    The doctrine of merits and demerits, and of their concomitant
+    influences, has been fully illustrated in the person of Buddha
+    himself during his former existences. He said of himself to his
+    disciples that he had passed with various fortune through the
+    range of the animal kingdom, from the dove to the elephant; that
+    being man he had been often in hell, and in various positions of
+    riches and poverty, greatness and meanness, until by his mighty
+    efforts he at last freed himself from all evil influence, and
+    reached his present state of perfection. He is supposed to have
+    recounted to his disciples on different occasions five hundred
+    and ten of his former existences.
+
+    [13] It has been asserted in a former note that the preachings
+    of Buddha were accompanied with miracles, to impart an
+    additional weight and an irresistible evidence to his doctrines.
+    This assertion is fully corroborated by all the particulars
+    attending the conversion of the three Kathabas and their
+    disciples. On this occasion Buddha met with the greatest amount
+    of stubborn resistance on the part of Ooroowela Kathaba. There
+    is no doubt but our great preacher resorted to every means of
+    persuasion to carry conviction to the mind of his distinguished
+    hearer. He had, however, to deal with a man full of his own
+    merits and excellence, who thought himself far superior to every
+    one else. His best arguments proved powerless before a
+    self-conceited individual, who was used to give and not to
+    receive instruction, and enjoyed a far-famed celebrity. Buddha
+    was compelled to resort to his unbounded power of working
+    miracles, and with it overcame at last the obstinate and blind
+    resistance of the proud Rathee. No conquest had ever been so
+    dearly bought; but it proved well worth the extraordinary
+    efforts made to obtain it. Kathaba became one of the most
+    staunch adherents of Buddha, and one of the most fervent
+    disciples, who laboured hard for the propagation of Buddhism. He
+    is the most celebrated of all Buddhistic monks, and to his name
+    is ever prefixed the distinguished epithet of Maha, which means
+    great. After Gaudama's demise, he became the patriarch of the
+    Buddhists. By his care and exertions, a council of five hundred
+    Rahans was assembled at Radzagio, under the reign of King
+    Adzatathat, to condemn the unbecoming language used by some
+    false or imperfectly taught converts, who wished to shake off,
+    on many points, the authority of Buddha.
+
+    In the episode of the conversion of the three Kathabas, the
+    attentive reader cannot fail to have observed one particular
+    that throws some light on the position several heads of
+    philosophical schools occupied in the days that saw the origin
+    of Buddhism. Those sages lived in retired places, far from the
+    bustle and tumult of the world. It is probable that at first
+    they were alone, or with but a few other individuals who
+    delighted in the same mode of life. Their time was entirely
+    taken up with study and meditation. The object of their studies
+    and reflections was the boundless field of metaphysics and
+    morals. Their diet was plain, and their abstemiousness carried
+    to a degree Hindu devotees and fanatics are alone capable of
+    reaching. The fame of the proficiency of some of those
+    individuals in science and virtue soon attracted to their
+    solitude numbers of pupils, eager to place themselves under the
+    tuition and discipline of masters so eminent in every respect.
+    The three Kathabas must have been celebrated throughout the
+    country, since we find them at the head of so many disciples.
+    Humility has never been the _forte_ of the heathen sages, either
+    in or out of India. Conceit and self-esteem were fostered in
+    their souls by the consciousness of their own superiority and
+    excellence, by the praises lavished on them by their disciples,
+    and not a little by the seclusion from society to which they
+    voluntarily resigned themselves. Spiritual pride, like a cunning
+    foe, occupied in the heart the place vacated by passions of a
+    coarser nature and less delicate tinge. The conduct of the elder
+    Kathaba fully bears out the truth and correctness of the above
+    assertion.
+
+
+
+
+CHAPTER VII.
+
+    _Buddha's sermon on the mountain -- Interview of Buddha and King
+    Pimpathara in the vicinity of the city of Radzagio -- Answer of
+    Kathaba to Buddha's interrogation -- Instructions delivered to
+    the king and his attendants -- Solemn entry of Buddha into
+    Radzagio -- Donation of the Weloowon monastery to Buddha --
+    Conversion of Thariputra and Maukalan -- The Rahans are keenly
+    taunted by the people of Radzagio._
+
+
+Accompanied by his thousand followers, Phra went to the village of
+Gayathitha. This village stands on the bank of the river Gaia. Close to
+it, there is a mountain resembling in appearance an elephant's head. On
+the top of the mountain stands a large rock, wide enough to accommodate
+Buddha and all his attendants. He ascended the mountain with his
+disciples, and, having reached its summit, sat down. Summoning all his
+disciples, he said to them: "Beloved Bickus, all that is to be met with
+in the three abodes of men, Nats, and Brahmas, is like a burning flame.
+But why is it so? Because the eyes are a burning flame; the objects
+perceived by the eyes, the view of those objects, the feeling created by
+that view, are all like a burning flame. The sensations produced by the
+eyes cause a succession of pleasant and painful feelings, but these are
+likewise a burning flame. What are the causes productive of such a
+burning? It is the fire of concupiscence, of anger, of ignorance, of
+birth, of death, of old age, and of anxiety. Again, the ear is a burning
+flame; the sounds, the perception of the sounds, the sensations caused
+by the sounds, are all a burning flame; the pleasure or pain produced by
+the sounds are also a burning flame, which is fed by the fire of
+concupiscence, anger, ignorance, birth, old age, death, anxiety, tears,
+affliction, and trouble. Again, the sense of smelling is a burning
+flame; the odours, the perception of odours, the sensations produced by
+odours, are all a burning flame; the pleasure and pain resulting
+therefrom are but a burning flame, fed by concupiscence, anger,
+ignorance, birth, old age, death, disquietude, tears, affliction, and
+sorrow. Again, the taste is a burning flame; the objects tasted, the
+perception of those objects, the sensations produced by them, are all a
+burning flame, kept up by the fire of concupiscence, anger, ignorance,
+birth, old age, death, anxiety, tears, affliction, and sorrow. Again,
+the sense of feeling, the objects felt, the perception of those objects,
+the sensations produced by them, are a burning flame; the pleasure and
+pain resulting therefrom are but a burning flame, fostered by
+concupiscence, anger, ignorance, birth, old age, death, anxiety, tears,
+affliction, and sorrow. Again, the heart is a burning flame, as well as
+all the objects perceived by it, and the sensations produced in it; the
+pleasure and pain caused by the heart are too a burning flame, kept up
+by the fire of concupiscence, anger, ignorance, birth, old age, death,
+disquietude, tears, affliction, and sorrow. Beloved Bickus, they who
+understand the doctrine I have preached, and see through it, are full of
+wisdom and deserve to be called my disciples. They are displeased with
+the senses, the objects of the senses, matter, pleasure and pain, as
+well as with all the affections of the heart. They become free from
+concupiscence, and therefore exempt from passions. They have acquired
+the true wisdom that leads to perfection; they are delivered at once
+from the miseries of another birth. Having practised the most excellent
+works, nothing more remains to be performed by them. They want no more
+the guidance of the sixteen laws, for they have reached far beyond
+them."[1]
+
+Having thus spoken, Buddha remained silent. His hearers felt themselves
+wholly disentangled from the trammels of passion, and disengaged from
+all affections to material objects, and they who had been but Rahans
+became Rahandas.
+
+Whilst the most excellent Phra was enjoying himself in the place of
+Gayathitha, he recollected that, at the time when he was but a
+Phralaong, being near the mountain Pantawa, he had received from King
+Pimpathara an invitation to come to his own country and preach the law.
+Accompanied with his thousand Rahandas, he set out for the country of
+Radzagio. Having arrived at a small distance from the royal city he went
+to the Latti grove, about three gawots from Radzagio, a place planted
+with palm trees. The king, having heard of his arrival, said to his
+people: "The descendant of a long succession of illustrious princes, the
+great Rahan Gaudama, has entered into our country, and is now in the
+grove of palm trees, in the garden of Tandiwana." The happy news was
+soon re-echoed throughout the country. The people said among themselves:
+"The great Gaudama is come indeed. He is perfectly acquainted with all
+that relates to the three states of men, Nats, and Brahmas; he preaches
+a sublime and lovely law; the morals that he announces are pure, like a
+shell newly cleansed." Pimpathara, placing himself at the head of
+120,000 warriors, surrounded by crowds of nobles and Pounhas, went to
+the garden of Tandiwana, where Phra was seated in the middle of his
+disciples. He paid his respects by prostrating himself before him, and
+then withdrew to a becoming distance. The countless crowd followed the
+example of their monarch, and seated themselves at a becoming distance.
+Some of them remained conversing with Buddha, and heard from him words
+worthy to be ever remembered; some others, having their hands joined to
+the forehead, remained in a respectful attitude; some were praising his
+illustrious ancestors; others remained modestly silent. All of them,
+perceiving the three Kathabas close to the person of Phra, doubted
+whether Gaudama was their disciple, or they, his disciples. Buddha,
+seeing at once what thought occupied the mind of the warriors, noblemen,
+and Pounhas, addressed the elder Kathaba, called Ooroowela Kathaba, and
+said to him: "Kathaba, you who lived formerly in the solitude of of
+Ooroowela, answer the question I am now putting to you. You were
+formerly a teacher of Rathees, who practised works of great
+mortification, to such an extent that their bodies were emaciated by
+self-inflicted penances: what has induced you to give up the sacrifices
+you were wont to make?" "Blessed Buddha," answered Kathaba, "I have
+observed that exterior objects, the sounds, the taste, the gratification
+of the senses, are but miserable filth; and, therefore, I take no more
+delight in the offering of small and great sacrifices." Buddha replied,
+"Kathaba, if you be no longer pleased with what is beautiful to the
+eyes, pleasant to the ear, palatable to the taste, and agreeable to the
+gratification of the senses, in what do you presently find pleasure and
+delight?" Kathaba answered, "Blessed Buddha, the state of Neibban is a
+state of rest, but that rest cannot be found as long as we live under
+the empire of senses and passions. That rest excludes existence, birth,
+old age, and death; the great mental attainments alone lead thereto. I
+know and see that happy state. I long for it. I am, therefore,
+displeased with the making of great and small sacrifices." Having thus
+spoken, Kathaba rose up, worshipped Buddha by prostrating himself before
+him, and touching with his forehead the extremities of his feet, and
+said, "O most excellent Buddha, you are my teacher, and I am your
+disciple." All the people, seeing what Kathaba had done, knew that he
+was practising virtue under the direction of Gaudama.[2] Phra, who was
+acquainted with their innermost thoughts, knew that they were longing to
+hear the preaching of the law. As he had always done, he began to preach
+to them the virtue of liberality in almsgiving, and then unfolded before
+them, with matchless eloquence, the advantages of leaving the world, &c.
+The hearers felt an inward delight in all that was said to them.
+Observing the favourable impression made upon them, Gaudama continued to
+instruct them on the four laws, regarding the miseries of this world,
+the passions, the practice of excellent works, and the ways to
+perfection. At the conclusion of these instructions, the king and
+100,000 of the assembly, like a piece of white cloth which, when plunged
+into dye, retains the colour it receives, obtained instantly the state
+Thautapan.[3] As to the 10,000 remaining hearers, they believed in the
+three precious things in the capacity of Upathakas.
+
+The ruler of the country of Magataritz, King Pimpathara, having obtained
+the state of Thautapan, said to Gaudama, "Illustrious Buddha, some years
+ago, when I was but a crown prince of this country, I entertained five
+desires, which were all happily accomplished. Here are the five
+desires--I wished to become king; I desired that the Phra, worthy of
+receiving the homage of all men, should come into my kingdom; that I
+might have the privilege of approaching him; that he might preach his
+doctrine to me; and, finally, that I might thoroughly understand all his
+preaching. These five wishes have been fully realised. Your law, O most
+excellent Buddha, is a most perfect law. To what shall I liken it as
+regards the happy results it produces? It is like replacing on its
+proper basis a vase that was bottom upwards, or setting to light objects
+hitherto buried in deep darkness; it is an excellent guide that shows
+out the right way; it is like a brilliant light, shining forth and
+dispelling darkness. Now I take refuge in you, your law, and the
+assembly of the perfect. Henceforth I will be your supporter, and
+to-morrow I will supply you and your disciples with all that is
+necessary for the support of nature." Buddha, by his silence, testified
+his acceptance of the offered favour. Whereupon the king rose up,
+prostrated himself before him, and, turning on the right, left the
+place, and returned to his palace.
+
+Early in the morning Pimpathara ordered all sorts of eatables to be
+prepared. Meanwhile he sent messengers to Buddha to inform him that his
+meal was ready. Buddha, rising up, put on his dress, and, carrying his
+patta, set out for Radzagio, followed by his one thousand disciples. At
+that time a prince of Thagias, assuming the appearance of a handsome
+young man, walked a little distance in front of Buddha, singing to his
+praise several stanzas. "Behold the most excellent is advancing towards
+Radzagio with his one thousand disciples. In his soul he is full of
+meekness and amiability; he is exempt from all passions; his face is
+beautiful, and shines forth like the star Thigi; he has escaped out of
+the whirlpool of existences, and delivered himself from the miseries of
+transmigration. He is on his way to the city of Radzagio attended by a
+thousand Rahandas." (The same stanza is thrice repeated.) "He who has
+obtained the perfection of Ariahs, who has practised the ten great
+virtues, who has a universal knowledge, who knows and preaches the law
+of merits, who discovers at once the sublime attainments, the most
+perfect being, the most excellent, is entering into the city of Radzagio
+attended by a thousand Rahandas."
+
+The inhabitants of the city, seeing the beautiful appearance of that
+young man, and hearing all that he was singing aloud, said to each
+other, "Who is that young man whose countenance is so lovely, and whose
+mouth proclaims such wonderful things?" The Thagia, hearing what was
+said of him, replied, "O children of men! the most excellent Phra whom
+you see is gifted with an incomparable wisdom; all perfections are in
+him; he is free of all passions; no being can ever be compared to him;
+he is worthy to receive the homage and respect of men and Nats; his
+unwavering mind is ever fixed in truth; he announces a law extending to
+all things. As for me, I am but his humble servant."[4]
+
+Having reached the king's palace, Buddha was received with every
+demonstration of respect, and led to the place prepared for him.
+Pimpathara thought within himself of the thing which could prove
+acceptable to Phra, in order to offer it to him. He said within himself,
+"My garden, which is situated near the city, would doubtless be a very
+fit place for Buddha and his followers to live in. As it lies not far
+from the city, it would be a place of easy resort to all those who
+should feel inclined to visit Buddha and pay him their respects; it is,
+moreover, far enough off, so that the noise and cries of the people
+could not be heard therein. The place is peculiarly fitted for retreat
+and contemplation; it will assuredly prove agreeable to Buddha."
+Whereupon he rose up, and, holding in his hand a golden shell like a
+cup, he made to Phra a solemn offering of that garden which was called
+Weloowon.[5] Gaudama remained silent, in token of his acceptance of the
+gift. He preached the law and left the palace. At that time he called
+his disciples and said to them, "Beloved Rahans, I give you permission
+to receive offerings."
+
+In the country of Radzagio there was a heterodox Rahan named Thindzi,
+who had under him five hundred and fifty disciples. Thariputra and
+Maukalan were at that time practising virtue under the guidance of that
+master. Here is the way they became Rahans. When they were but laymen,
+under the names of Oopathi and Kaulita, on a certain day, surrounded by
+two hundred and twenty companions, they went to the top of a lofty
+mountain to enjoy the sight of countless multitudes of people sporting
+and playing in the surrounding flat country. While they were gazing over
+the crowds of human beings they said to each other, "In a hundred years
+hence all these living beings shall have fallen a prey to death."
+Whereupon they rose up and left the place, but their minds were deeply
+preoccupied with the idea of death. While the two friends were walking
+silently together, they began at last to communicate to each other the
+result of their reflections. "If there be," said they, "a principle of
+death, a universal tendency towards destruction, there must be, too, its
+opposite principle, that of not dying and escaping destruction." On that
+very instant they resolved to search ardently for the excellent law that
+teaches the way of not dying, and obtain the state of perfect fixity and
+immutability. In those parts there lived six heterodox teachers who were
+named Mekkali, Gau, Sala, Thindzi, Jani, and Ganti; among them Thindzi
+was the only one who, with his disciples, wore white clothes. They went
+to the place where lived the Rahan Thindzi, placed themselves under his
+direction, and put on the dress of Rahan. Within three days they
+acquired the science, wisdom, and knowledge of their teacher without
+having as yet reached the object of their eager pursuit. They said to
+Thindzi, "Teacher, is this all that you know? And have you no other
+science to teach us?" "I have indeed," replied the teacher, "taught you
+all the knowledge I possess." Finding nothing satisfactory in the
+answer, the two friends said, "Let us continue seeking for the law that
+has reality in itself; the first that shall have discovered it shall,
+without delay, communicate it to the other."
+
+On a certain morning one of Gaudama's disciples named Athadzi, having
+put on his religious habit, and carrying his patta on his left arm, went
+out to receive his rice. Everything about his person was noble and
+graceful; his countenance and behaviour were at once gentle and
+dignified, whether he walked or stopped, looked forward to the right or
+the left, or sat in a cross-legged position. The false Rahan Oopathi,
+who became afterwards Thariputra, perceiving the Rahan Athadzi with such
+a meek and dignified deportment, said to himself, "Such a Rahan is
+assuredly worthy to receive offerings: he has doubtless attained
+perfection. I will go to him and ask him, in case he has had a teacher,
+who is that distinguished instructor under whom he practises virtue; and
+in case of his being himself a teacher, what is the doctrine that he
+teaches. But it is not becoming to put to him any question whilst he is
+on his way to beg alms. I will follow at a distance." Athadzi, having
+collected alms, left the city and went to a small dzeat, where he sat
+down and ate his meal. Oopathi followed him thither. Having entered into
+the dzeat, he rendered to him the services that a disciple usually pays
+to his teacher. When the meal of Athadzi was over, he poured water over
+his hands, and with a heart overflowing with joy, he conversed with him
+for a while. He withdrew then to a becoming distance, and addressed him
+as follows: "Great Rahan, your exterior is full of meekness and
+benevolence; your countenance bespeaks the purity and innocence of your
+soul; if you be a disciple, pray under what teacher have you become a
+Rahan? Who is your guide in the way to perfection? and what is the
+doctrine he is preaching to you?" "Young Rahan," replied Athadzi, "have
+you not heard of the illustrious Buddha, the descendant of a long
+succession of great monarchs, who has entered the profession of Rahan? I
+have become Rahan under him; he is my teacher; to his doctrine I cling
+with all the energy of my soul." "What is the doctrine of that great
+master?" asked Oopathi. "I am but a novice in the profession," replied
+modestly Athadzi, "and am as yet imperfectly acquainted with the
+doctrine of my teacher. The little, however, I know, I will freely
+communicate to you." Oopathi entreated him to do so. Athadzi replied,
+"The law which I have learned at the feet of Buddha explains all that
+relates to matter, to the principles that act upon it, to passions, and
+to the mind; it makes man despise all that is material, conquer his
+passions, and regulate his mind." On hearing this doctrine, Oopathi felt
+the ties of passions gradually relaxing and giving way; his soul became,
+as it were, disentangled from the influence of the senses. He became
+enamoured with such a pure and perfect law, and obtained the condition
+of Thautapan. Convinced that he had at last found what he had hitherto
+searched after in vain, the law of Neibban, he went without delay to his
+friend, to make him share in the beneficial result of his fortunate
+discovery. Kaulita, perceiving his friend coming up to him with a
+rejoicing countenance, indicative of the happiness his soul was inwardly
+enjoying, asked him if he had found what he had hitherto vainly looked
+for. Oopathi related to him all the particulars of his conversation with
+the Rahan Athadzi. Whereupon Kaulita became instantly a Thautapan. Both
+resolved to leave their teacher Thindzi, and go immediately to place
+themselves under the guidance of Buddha. Three times they applied for
+permission to execute their design, and three times it was denied them.
+At last they departed, each with his two hundred and twenty companions.
+Thindzi, enraged at being left alone, died, vomiting blood from his
+mouth.
+
+When the two friends and their followers were drawing near to the place
+of Weloowon, Phra assembled all his disciples and said to them, "Behold
+these two friends coming up to me; they will become my two beloved
+disciples; their minds are acute and penetrating; they actually take
+delight in the law of Neibban; their thoughts are converging towards
+that great centre of truth; they come to me, and they will become my two
+most excellent disciples." While he was speaking, the two friends
+crossed the threshold of the monastery, and prostrated themselves at the
+feet of Buddha, humbly craving the favour of being admitted among his
+disciples to practise virtue under his immediate direction. On this
+occasion Phra uttered the following words: "O Bickus, come to me; I
+preach the most excellent law: apply yourselves to the practice of the
+most perfect works, which will put an end to all miseries." A suit of
+dress and a patta were handed to each of the two friends, that were
+henceforth to be called Thariputra and Maukalan, and they became members
+of the assembly. Having put on the new dress, they appeared to the eyes
+of all with the decent and dignified deportment of Rahans that had sixty
+years of profession. Their followers became Bickus of the second order.
+Seven days after, Maukalan became a Rahanda; but it took fifteen days
+for Thariputra to obtain the same favour. The two new converts were
+elevated to the dignity of disciples of the right and of the left; that
+is to say, they obtained precedence over all others.
+
+The distinction thus granted to Thariputra and Maukalan excited a
+feeling of jealousy among the disciples of Buddha. In their
+conversations they complained to each other of the preference given to
+those who had just been admitted among the members of assembly. They
+went so far as to say that Buddha had acted in this case under the
+influence of human considerations. These remarks were brought to the
+notice of Buddha, who assembled his disciples, and said to them,
+"Beloved Bickus, my conduct in this instance has not been guided by
+unworthy motives; I have acted as I ought to have done. In the days of
+the Phra Anaumadathi, the two friends were leading the life of ascetics.
+They paid the greatest respect and veneration to the then existing
+Buddha, and entreated him, by repeated supplications, to hold out to
+them the solemn promise that they would become the disciples of the
+right and of the left of some future Buddha. Anaumadathi replied to them
+that the object of their wishes should be granted unto them when the
+Buddha Gaudama would appear in the world. This is, beloved Bickus, the
+reason that has influenced me in elevating to the first rank the two new
+converts." The answer completely satisfied the disciples, and
+effectually silenced all murmurs. Further particulars regarding the
+promise that these two illustrious friends received in the time of the
+Buddha Anaumadathi may be read, with circumstantial details, in the book
+called Apadan-tera.
+
+The inhabitants of the Magatha country, seeing that so many persons,
+chiefly belonging to the first families, were embracing the profession
+of Rahans, said amongst themselves, "Behold how the Rahan Gaudama, by
+his preachings, causes the depopulation of the country, and forces
+countless wives to the unwished-for state of widowhood. A thousand
+Rathees have embraced the profession of Rahans; all the disciples of
+Thindzi have followed their example; many others will soon tread in
+their footsteps. What will become of our country?" With these and other
+expressions, they gave vent to their hatred of the Rahans, and
+endeavoured to pour over them all kinds of ridicule and abuse. They
+concluded by saying, "The great Rahan has come to the city of Radzagio,
+which is like a cow-pen, surrounded by five hills;[6] he has now with
+him the disciples of Thindzi; who will be the next to go to him?" The
+Rahans, hearing all that was said against them, went to Buddha and
+related to him all that they had heard. To console them, Buddha said,
+"Beloved Bickus, the abuses, sarcasms, and ridicule levelled at you
+shall not last long; seven days hence all shall be over. Here is the
+reply you will make to the revilers: Like all his predecessors, Buddha
+is striving to preach a most perfect law; by the means of the truths
+which he proclaims for the benefit of all, he brings men over to
+himself. What shall it avail any man to feel envious at the success he
+obtains by so legitimate a means?" The same torrent of ridicule having
+been poured on the Rahans, when they went out, they followed the advice
+of their great teacher, replied in the manner they had been taught to
+do, and the storm was soon over. The people understood that the great
+Rahan was preaching a perfect law, and that he never resorted but to
+fair means to attract disciples round his person. Here ends the
+narrative of the conversion and vocation of Thariputra and Maukalan.
+
+
+FOOTNOTES
+
+    [1] The philosophical discourse of Buddha on the mountain may be
+    considered as the summary of his theory of morals. It is
+    confessedly very obscure and much above the ordinary level of
+    the human understanding. The hearers whom he addressed were
+    persons already trained up to his teaching, and therefore
+    prepared for understanding such doctrines. Had he spoken in that
+    abstruse style to common people, it is certain he would have
+    missed his aim and exposed himself to the chance of not being
+    understood. But he addressed a select audience, whose minds were
+    fully capable of comprehending his most elevated doctrines. He
+    calls his disciples Bickus, or mendicants, to remind them of the
+    state of voluntary poverty they had embraced when they became
+    his followers, and to impress their minds with contempt for the
+    riches and pleasures of this world.
+
+    He lays it down as a great and general principle that all that
+    exists resembles a flame that dazzles the eyes by its brilliancy
+    and torments by its burning effects. Here appears the favourite
+    notion of Buddhism that there is nothing substantial and real in
+    this world, and that the continual changes and vicissitudes we
+    are exposed to are the cause of painful sensations. Buddha
+    reviews the six senses (the heart, according to his theory, is
+    the seat of a sixth sense) in succession, and as they are the
+    channels through which affections are produced on the soul, he
+    compares to a burning flame the organs of the senses, the
+    various objects of the action of the senses, the results painful
+    or agreeable produced by them. Hence he fulminates a general and
+    sweeping condemnation against all that exists out of man. The
+    senses, being the means through which matter influences the
+    soul, share in the universal doom. Buddha sets forth the causes
+    productive of that burning flame. They are--first, the three
+    great and general principles of demerits, viz., concupiscence,
+    anger, and ignorance. In the book of Ethics these three
+    principles are explained at great length; they are represented
+    as the springs from which flow all other passions. In a
+    lengthened digression the author aims at simplifying the
+    question, and endeavours to show, by a logical process, that
+    ignorance is the head source from which concupiscence and
+    passion take their rise. It is, therefore, according to
+    Buddhists, into the dark recess of ignorance that metaphysicians
+    must penetrate in order to discover the first cause of all moral
+    disorders. Every being has his mind more or less encompassed by
+    a thick mist that prevents him from seeing truth. He mistakes
+    good for evil, right for wrong; he erroneously clings to
+    material objects that have no reality, no substance, no
+    consistence; his passions are kept alive by his love or hatred
+    of vain illusions. The flame is, moreover, fed by birth, old
+    age, death, afflictions, &c., which are as many _foci_ wherefrom
+    radiate out on all surrounding objects fires which keep up the
+    general conflagration. But they play only a secondary action,
+    dependent on the three great causes of all evils just alluded
+    to. What causes birth, old age, and death? inquires the
+    Buddhist. The law of merits and demerits is the immediate answer
+    to the question; it might be added thereto, the necessity of
+    acquiring merits and gravitating towards perfection. A man is
+    born to innumerable succeeding existences by virtue of his
+    imperfections, and that he might acquire fresh merits by the
+    practice of virtue. By birth, a being is ushered into a new
+    existence or into a new state, where the burning flame which is
+    supposed to spread over all that exists exercises its teasing
+    and tormenting influence over him. Old age and death are two
+    periods when a radical change operates upon a being, and places
+    him in a different situation where he experiences the baneful
+    effects of the conflagration. "Blessed are they," says Buddha,
+    "who understand this; they are full of wisdom; they become
+    displeased with all passions and with all the things they act
+    upon. The causes of existences being done away with, they have
+    reached the terminus of all possible existences; one step more
+    and they find themselves placed beyond the influence of the
+    power of attraction that retains forcibly all beings in the
+    vortex of existences, and brings them towards the centre of
+    perfection; they are in fact entering into the state of
+    Neibban."
+
+    [2] From the purport of Kathaba's reply to Buddha's question, it
+    may be inferred with certainty that the Rathees were in the
+    habit of making sacrifices or burnt-offerings. These sacrifices
+    again were distinguished into two classes; the one, including
+    the small or daily ones, and the other, the great
+    burnt-offerings, made on solemn occasions. That these sacrifices
+    were not performed by the killing and immolating of animals,
+    there can be no doubt, as such an act would have been contrary
+    to the tender regard they always had for the life of animals.
+    The institutes of Menu come to our help to elucidate this point.
+    The Brahmin is enjoined, according to that compilation of laws,
+    to make burnt-offerings of clarified butter and other articles
+    to the manes of his ancestors. Agreeably to this regulation,
+    Kathaba performed those rites, which, in the opinion of Buddha,
+    were perfectly useless, since they could not be the means of
+    elevating the performer to the knowledge and perfection
+    requisite for obtaining what he always calls _per excellence_
+    the deliverance.
+
+    Kathaba is rather obscure in his answer. It seems that he
+    intended to acknowledge that, notwithstanding the sacrifices and
+    burnt-offerings he had made, and upon the value of which he had
+    laid much stress, concupiscence and other vicious propensities
+    were still deeply rooted in him; that, through the channel of
+    his senses, exterior objects continued to make impressions on
+    his soul. He had, therefore, become disgusted with practices
+    which could not free him from the action and influence of
+    passions and matter.
+
+    In the opinion of Buddha, the observance of exterior religious
+    rites can never elevate man to the sublime knowledge of pure
+    truth, which alone does confer real perfection to him who has
+    become a true sage, and is deemed worthy of obtaining the
+    deliverance. A serious application of the mind to the meditation
+    of the law and the nature of beings, is the only way leading to
+    the acquirement of true wisdom. As long as Kathaba was contented
+    with material acts of worship, and his mind's attention was
+    engrossed with those vain ceremonials, he had not as yet entered
+    in the way of perfection. He had hitherto missed the true path;
+    he had wandered in the broad road of error, encompassed by
+    mental darkness, and deceived by perpetual illusions. His
+    extensive knowledge had served but to lead him in the wrong
+    direction. He wanted the guidance of Buddha to enable him to
+    retrace his steps and find the right way. He had to become
+    sensible of the truth of the great fundamental maxims of all
+    real wisdom, viz., that in this world all is subjected to change
+    and to pain; and that all beings are mere illusions, destitute
+    of all reality.
+
+    [3] To complete what has already been stated respecting the
+    Ariahs or venerables in a foregoing note, the following is
+    added. The reader must bear in mind that the Ariahs are divided
+    into four classes, named--Thautapan, Thakadagam, Anagam, and
+    Arahats, and according to the particular position occupied by
+    the beings of those states, each class is subdivided into two:
+    Thus, for instance, Thautapatti Megata means he who has entered
+    and is walking, as it were, in the way of the perfection of
+    Thautapan; and Thautapatti-pho indicates those who enjoy the
+    merits and blessings of the state of Thautapan; and so with the
+    three superior stages of perfection. To obtain the state of
+    Thautapan, a man must have left the direction followed up by all
+    creatures and entered into the direction or way that leads to
+    deliverance. He will have yet to go through 80,000 kaps or
+    durations of worlds, and must be born seven times more in the
+    state of man and Nat before he be a perfected being, ripe for
+    the state of Neibban. Those who have reached the state of
+    Thakadagam shall have to pass through 60,000 kaps, and be born
+    once in the state of Nat and once in the state of man, before
+    they be perfected. Those who have obtained the third step of
+    Anagam have to travel through 40,000 kaps, and are no more to
+    undergo the process of birth at the end of that period they are
+    perfected. The fourth stage of perfection, that of Arahat, is
+    the highest a being can ever obtain. The fortunate Arahat is
+    gifted with supernatural powers. At the end of 20,000 kaps he is
+    perfected, and reaches the state of deliverance. Those four
+    states are often called the four great roads leading to
+    deliverance or to Neibban. It may be asked whether the state of
+    Thautapan is the first step reached by every one that adheres to
+    Buddha's doctrines or whether it is the one that requires a
+    certain progress in the way of believing and practising? It
+    seems, from the narrative of the conversion of King Pimpathara
+    and his followers, that the state of Thautapan is the reward of
+    those who have shown a more than common proficiency and fervour
+    in adhering to Buddha and his doctrines, but not the first step
+    to enter into the assembly of the faithful and become a member
+    thereof. One may be a simple hearer, or Upathaka, believing in
+    the three precious things, without attaining that of Thautapan.
+    On this occasion, the king and 100,000 of his warriors and
+    noblemen became Thautapans, whereas the remaining 10,000 became
+    believers and members of the assembly without reaching any
+    further. The first entered into the stream or current leading to
+    perfection. The latter were fervent believers, observed the five
+    precepts, but in no way aspired to the attainment of the
+    doctrines of a higher order.
+
+    [4] Is not that young man doing the duty of forerunner of Buddha
+    on the occasion of his solemn entry into the city of Radzagio?
+
+    The narrative of the donation of the grove or garden of Weloowon
+    by King Pimpathara to Buddha, discloses the manner in which
+    Buddhistic monks have become holders, not as individuals, but as
+    members of society, of landed properties. Buddha and his
+    disciples at first had no place as a body or a society to live
+    in; hitherto he had taken up his quarters in any place where
+    people were willing to receive him. He must have often been put
+    to great inconvenience, particularly after the accession of new
+    disciples, who daily crowded about him. The pious king felt the
+    disadvantage the society was labouring under: he resolved to
+    give them a place where the assembly might live and remain. The
+    donation was as solemn as possible. It transferred to Buddha the
+    property of the garden, without any condition, for ever. The
+    donation, on the other hand, was fully accepted. This is, I
+    believe, the first instance of an act of this description. The
+    grove and monastery of Weloowon is much celebrated in Buddha's
+    life.
+
+    In Burmese towns a particular spot is allowed for the building
+    of houses or monasteries for Buddhistic recluses or monks. It is
+    somewhat isolated from all other buildings, and forms, as it
+    were, the quarter of the yellow-dressed personages. Here is a
+    general description of one of these buildings. They are of an
+    oblong-square shape, raised about eight or ten feet above the
+    ground, and supported on wooden posts, and sometimes, though
+    seldom, on brick pillars. The frame of the edifice is of wood,
+    and planks form the wall. Above the first roof rises a second
+    one of smaller dimensions, and a third one, yet smaller than the
+    second. This style of roofing a building is allowed only for
+    pagodas, Talapoins' houses, and royal palaces. The place between
+    the soil and the floor is left open and never converted to any
+    use. A flight of steps, made of wood or bricks, leads to the
+    entrance of the edifice, the interior whereof is generally
+    divided as follows:--One vast hall designed for the reception of
+    visitors, and used also as a schoolroom for the boys who go to
+    learn the rudiments of reading, writing, and sometimes
+    ciphering. Except on grand occasions, the Talapoins generally
+    stay in that hall, doing away with their time in the best way
+    they can, occasionally reading books, counting their beads,
+    chewing betel, and very often sleeping. At the extremity of the
+    hall there is a place raised one or two steps above the level. A
+    portion of that place is left vacant, and reserved for the
+    sittings of the Talapoins, when they receive visitors; the other
+    portion, which extends to the wall, is occupied by idols or
+    representations of Buddha, raised on pedestals, and sometimes
+    placed on shelves, with the few implements required for exterior
+    worship. There, too, are to be seen a few trunks ornamented with
+    sculptures and gildings, and containing books belonging to the
+    monastery. The hall and the place as far as the walls occupy
+    just one-half of the oblong-square. The other half, parallel to
+    the first, is occupied by rooms intended for the storing of
+    alms, and as dormitories for the inmates of the house. In some,
+    monasteries the ceiling is painted and partly gilt. The
+    cook-room, when there is one, is connected with the extremity of
+    the square opposite to the one occupied by the idols. It is
+    generally on the same level with the floor of the building.
+    Government has nothing to do with the erection, repairs, and
+    maintenance of these edifices. They are erected and kept up by
+    private individuals, who deem it very meritorious to build such
+    places. Those whose piety actuates and prompts them to undertake
+    such an expensive work assume the title of Kiaong Taga, which
+    means supporter of a pagoda or Talapoins' residence. They are
+    proud of such distinction, cause themselves to be called by that
+    title, and always make it to follow their names in signing any
+    paper or document.
+
+    The above descriptive sketch of a monastery is rather
+    incomplete, if applied to those found in the large places of
+    Burmah proper, and particularly in the capital. Some of them are
+    laid out on a scale of vastness and magnificence difficult to
+    realise by those who have not examined them. A large open
+    gallery runs all round the building; a second one of a
+    rectangular shape, but protected by the roof, forms, as it were,
+    on the four sides the _vestibulum_ to the central portion of the
+    edifice. It is the place where the Phongies spend the greater
+    part of their time, either in talking with the numerous idlers
+    that visit them, or in teaching children. Large shutters
+    separate this from the open verandah; they may be thrown all
+    open by pushing forward the lower part, the upper one remaining
+    fixed by hinges, and so may be opened to the height required to
+    protect the inmates from the rain and the sun. The central hall,
+    by far the finest and loftiest of the building, is reserved for
+    the idols and all the implements of worship, and the boxes
+    containing the books of the monastery, commonly put together in
+    a very disordered way. The ceiling is gilt and adorned, often
+    with taste and elegance. A partition divides the hall into two
+    equal parts. The one towards the east is for some huge statue of
+    Gaudama, and smaller ones with many articles of worship. The
+    other, facing the south, is used for several purposes; sometimes
+    as dormitories for the Talapoins. The posts supporting the
+    interior part are six or eight in number, and offer the finest
+    specimens of teak timber I have ever seen, some being fully
+    sixty and seventy feet high. In some of these monasteries the
+    best parts of the interior are gilt, and sometimes the exterior
+    sides; the ornaments of the extremities of the roof and the
+    space between the roofs are covered with gold leaves. In those
+    two places too are displayed carvings, which reflect great
+    credit on the skill of native workmen, and elicit the admiration
+    of foreigners. One of these monasteries called the
+    kioung-dau-gye, near the place where the Arracan idol is, and
+    another close to the place where the supreme head of Talapoins
+    is living, are the finest and largest specimens of monasteries
+    the writer has ever seen in Burmah.
+
+    [5] On the occasion of the presentation to Buddha of the
+    Weloowon monastery, and of the lands attached to it, by King
+    Pimpathara, there was observed a curious ceremony, often alluded
+    to in Buddhist writings. He held in his hands a golden pitcher
+    full of water, which he kept pouring down on the ground, whilst
+    he pronounced the formula of donation. This is a ceremony of
+    Indian origin, which, with many others, has been imported into
+    these parts along with the religious doctrines. It is intended
+    to be an exterior sign of, or testimony to, the offering that is
+    made on the occasion. When it is performed, the parties
+    pronounce a certain formula, calling the Nats, guardians of the
+    place, to witness the act of donation, and, in particular, the
+    Nat that is supposed to rule over the earth; and at the same
+    time the offerer, not satisfied with receiving for his own
+    benefit the merits of his pious liberality, expresses the
+    earnest desire that all men, or rather all beings, should share
+    with him in the blessings he expects to reap from his good deed.
+    The generous and liberal disposition of the donor, it may be
+    observed, exhibits the truly pleasing display of an amount of
+    charity and brotherly love scarcely to be expected from the
+    followers of an erroneous creed. The ceremony, therefore, has a
+    twofold object, conferring unreserved and absolute efficiency on
+    the act of donation, and dividing or apportioning the merits of
+    the good work among all beings.
+
+    In perusing attentively the contents of this legend, the reader
+    will easily follow the gradual development of the Buddhist
+    religious system, and, in particular, the establishment of most
+    of the disciplinary regulations in full force in our own days in
+    most of the countries where that form of religion has obtained a
+    long standing and a predominating footing. At first the
+    religious that constituted the body of the followers of Buddha
+    were few, and could easily, in the company of their eminent
+    teacher, procure, in accordance with the vow of strict poverty
+    they had made, shelter, food, and raiment. There was no need for
+    them to accept, in the shape of donation, anything beyond what
+    was absolutely necessary for the wants of the day. We may
+    conjecture that their leader watched with a jealous care over
+    his religious on this point, to establish them in the spirit of
+    poverty and of a thorough contempt for the things of this world.
+    But the society or fraternity growing numerous, the dependence
+    on the daily offerings appeared not to meet in sufficient manner
+    the real necessities it felt, particularly as regards shelter.
+    This want was quickly perceived and keenly felt by the pious
+    King Pimpathara, who came to the resolution of presenting Buddha
+    and his followers with a proper place to withdraw to at all
+    times, but particularly during the wet season, when the pouring
+    of the annual rains puts a check of four months to the religious
+    peregrinations of the preachers. The same motives that induced
+    Buddha to accept the proffered royal gift influenced him
+    likewise to grant to his religious the dangerous, it is true,
+    but the absolutely necessary permission of receiving offerings
+    of houses and lands. From that time, the religious communities
+    have made use of the privilege granted to them in all the places
+    where they have been established. In Burmah this favour has not
+    been abused, and the religious body, though never standing in
+    want of anything required for the daily use, cannot be said to
+    be wealthy. Having not to cast in the scales of the political
+    balance the weight of riches, and the preponderance essentially
+    attending the possession of them, their influence in the
+    political affairs is not, at least exteriorly, felt.
+
+    [6] In his Archaeological Survey Report, General Cunningham has
+    supplied us with an accurate description of the position and
+    ruins of the celebrated city of Radzagio. His own measurements
+    of the old ramparts, that are still visible, agree to a
+    surprising degree with those of the two Chinese pilgrims,
+    Fa-Hian and Hwen-Tsan, who visited the same spot in the fourth
+    and sixth century of our era. The city was situated in a valley,
+    surrounded by five hills, which are named Gigakuta, Isigli,
+    Wibhara, Wipula, and Pandawa. It was five miles in
+    circumference. This is meant for the circuit of the inner wall.
+    The exterior one was nearly nine miles. On the southern face of
+    the Wibhara mountain is the famous cave at the entrance of which
+    was held the first Buddhist council, not long after the
+    cremation of Buddha's remains. There is no doubt that the
+    heights were, in the palmy days of Buddhism, covered with
+    Buddhistic monuments. As the place was subsequently occupied by
+    Brahmins and Mussulmans, the Dzedis and monasteries have been
+    mercilessly pulled down to furnish materials for musjids, tombs,
+    and temples. The eminences are now covered with Mussulman tombs,
+    which occupy the places formerly adorned with pagodas. Springs
+    of hot water were numerous in the vicinity of the city. The
+    writer has only met once in Buddhistic compositions an allusion
+    to that natural phenomenon so beneficial to people living in hot
+    climates. The modern Rajghir, both by name and situation, brings
+    to our recollection the celebrated capital of Magatha, so famous
+    in Buddhistic annals. As the extent of Radzagio has been so
+    accurately determined by ancient and modern visitors, one can
+    well afford to laugh at the immensely exaggerated number of
+    houses that are supposed by certain Burmese writers to have
+    composed the city.
+
+
+
+
+CHAPTER VIII.
+
+    _Thoodaudana, desirous to see his son, sends messengers to him
+    -- They become converts -- Kaludari, a last messenger, prevails
+    on Buddha to go to Kapilawot -- His reception -- Conversion of
+    the king and of Yathaudara -- Nanda and Raoula put on the
+    religious habit -- Conversion of Ananda and of several of his
+    relatives -- Temptation of Ananda -- Conversion of Eggidatta --
+    Story of Tsampooka._
+
+
+Whilst the most excellent Phra remained in the Weloowon monastery,
+enjoying himself in the midst of his disciples and the crowds of hearers
+that daily resorted thither to listen to his preachings, his father
+Thoodaudana[1] who had ever been anxiously and sedulously gathering
+every possible information respecting his son, from the time he withdrew
+into solitude, and performed during six years the hardest works of
+bodily mortification, was then informed that his son had already begun
+to preach the most perfect law, and was actually staying in the city of
+Radzagio. He felt then an irresistible desire to see him once more
+before his death. He therefore ordered a nobleman of his court into his
+presence, and said to him: "Nobleman, take with you a retinue of a
+thousand followers, and go forthwith to the city of Radzagio. Tell my
+son that I am now much advanced in years, that I long to see him once
+more before I die; desire him, therefore, to come over with you to the
+country of Kapilawot." The nobleman, having received the royal message,
+took leave from the king, and attended by a thousand followers, set out
+for Radzagio. When he drew near to the Weloowon monastery, he found it
+crowded with an innumerable multitude of people, listening with a
+respectful attention to Buddha's instructions. Unwilling to disturb the
+audience, the nobleman delayed for a while the delivery of his royal
+master's message. Halting at the verge of the crowd, he, with his
+followers, eagerly lent the utmost attention to all that Buddha was
+saying. They at once obtained the state of Arahat, and applied for
+admission into the order of Rahans. The favour was granted. To obtain
+pattas and tsiwarans for so great a number of applicants, Buddha
+stretched his right arm, when there appeared at once the pattas and
+dresses required. The new converts put on the dress of their order, when
+they all appeared with the dignified countenance and meek deportment of
+Rahans who had had sixty years of profession. Having arrived at the
+exalted state of Ariahs, they became indifferent and unconcerned about
+all the things of this material world, and the king's mandate was
+entirely lost sight of.
+
+The sovereign of Kapilawot, seeing that his nobleman did not return
+from the country of Magatha,[2] and that no news was heard of him,
+despatched a second messenger with an equal number of followers on the
+same errand. They all were taken up with Buddha's preachings and became
+Rahandas. The same thing happened to seven messengers successively sent
+to Radzagio for the same purpose. They, with their respective retinues,
+became converts of the first class.
+
+Disappointed at seeing that none of the messengers had returned to bring
+him any news regarding his son, King Thoodaudana exclaimed: "Is there no
+one in my palace that bears any affection unto me? Shall I not be able
+to get a person who could procure for me some information respecting my
+son?" He looked among his courtiers and selected one, named Kaludari, as
+the fittest person for such a difficult errand. Kaludari had been born
+on the same day as Buddha: with him he had spent the age of his infancy,
+and lived on terms of the most sincere friendship. The king said to him:
+"Noble Kaludari, you know how earnestly I long to see my son. Nine
+messengers have already been sent to the city of Radzagio to invite my
+son to come over to me, and none of them has as yet come back to me, to
+bring information respecting the object of my tenderest affections. I am
+old now, and the end of my existence is quite uncertain; could you not
+undertake to bring my son over to me? Whether you become Rahan or not,
+let me have the happiness of contemplating once more my beloved son ere
+I leave this world." The nobleman promised to the king to comply with
+his royal order. Attended by a retinue of a thousand followers, he set
+out for the city of Radzagio. Having reached the Weloowon monastery, he
+listened to Buddha's preachings, and, like the former messengers, he
+became at once a Rahanda with all his followers.
+
+Gaudama, having obtained the Buddhaship, spent the first season (Lent)
+in the solitude of Migadawon. Thence he proceeded to the solitude of
+Ooroowela, where he remained three months, until he had completed the
+work of converting the three Kathabas. It was on the full moon of Piatho
+(January) that he entered into the city of Radzagio, accompanied by his
+thousand disciples. He had just stayed two months in that place, so that
+there were five months since he had left the country of Baranathee.
+
+Seven days after Kaludari's arrival, the cold season being nearly over,
+the new convert addressed Buddha as follows: "Illustrious Phra, the cold
+season is over, and the warm season has just begun; this is now the
+proper time to travel through the country; nature wears a green aspect;
+the trees of the forests are in full blossom; the roads are lined to
+right and left with trees loaded with fragrant blossoms and delicious
+fruits; the peacock proudly expands its magnificent tail; birds of every
+description fill the air with their ravishing and melodious singing. At
+this season heat and cold are equally temperate, and nature is
+scattering profusely its choicest gifts." By such and similar
+allurements Kaludari endeavoured to dispose Buddha to undertake a
+journey to Kapilawot. Gaudama hearing all these words said: "What means
+this? To what purpose are uttered so many fine expressions?" Kaludari
+replied: "Your father, O blessed Buddha, is advanced in years; he has
+sent me to invite you to come over to Kapilawot, that he might see you
+before his death. He and your royal parents will be rejoiced at hearing
+your most excellent law." "Well," said Buddha, "go and tell the Rahans
+to hold themselves ready for the journey." It was arranged that ten
+thousand Rahandas from Magatha and ten thousand from Kapilawot would
+accompany the illustrious traveller. The distance between the two
+countries is sixty youdzanas.[3] Sixty days were to be employed in going
+over that distance, so they were to travel at the rate of but one
+youdzana a day.
+
+Kaludari was anxious to go and inform the king of the happy issue of his
+negotiation. He flew through the air, and in a short time reached the
+palace of the lord of Kapilawot. The king, seeing him, was exceedingly
+glad; he desired the illustrious Rahan to sit in a becoming place, and
+gave orders that his patta should be filled with the choicest dishes
+from the royal table. Meanwhile Kaludari related to the king all the
+circumstances attending his journey. When he had spoken, Thoodaudana
+desired him to take his meal. Kaludari begged to be excused, saying that
+he would go and take his meal in the presence of Buddha. "Where is he
+now?" replied the king. "Mighty lord," answered Kaludari, "Buddha,
+accompanied by twenty thousand Rahandas, is on his way to this country,
+to pay a visit to his royal father; on this very day he has left the
+city of Radzagio." Thoodaudana was exceedingly pleased; he said again to
+Kaludari, "Eat your meal here, and please to take another meal to my
+son; I wish to supply him daily with food during his journey." Kaludari
+acceded to the king's request. When his meal was over, they cleansed his
+patta with the most exquisite perfumes, and afterwards filled it with
+the best and choicest eatables. The patta was then respectfully handed
+to the aerial messenger, who, in the presence of a large crowd of
+people, rose in the air with the patta under his arm, and in an instant
+arrived in presence of Gaudama, to whom he offered the vessel containing
+the delicious food from his father's table. Buddha received the food
+with pleasure, and ate it. The same thing was daily performed during all
+the time the journey lasted. Kaludari went every day to the palace
+through the air, ate his meal there, and brought that of his
+distinguished instructor, who during all the way partook of no other
+food but that which was brought over to him from his father's palace.
+Every day Kaludari carried news of the progress of Buddha's journey. By
+this means he increased in the heart of all an ardent desire of seeing
+him, and disposed every one to wait on the great Gaudama with favourable
+and good dispositions. The services rendered on this occasion by
+Kaludari were much valued by Buddha himself, who said: "Kaludari is
+disposing the people to welcome our arrival; he is therefore one of the
+most excellent among my disciples."
+
+The princes and all the members of the royal family, having heard of
+Gaudama's arrival, consulted among themselves as to the best means of
+paying due respect to the noble and illustrious visitor. They selected
+the grove of Nigraudatha[4] as the fittest place to receive him with his
+disciples. The place was properly cleared and made ready for the
+long-expected company. The inhabitants of the country, attended with
+their richest dress, carrying flowers and perfumes, went out to meet
+Buddha.[5] Children of both sexes opened the procession; they were
+followed by the children of the noblest families; next came all the
+persons belonging to the royal family. All went to the grove of
+Nigraudatha, where Buddha had just arrived with the twenty thousand
+Rahans that accompanied him.
+
+The princes, secretly influenced by pride, thus thought within
+themselves: This Prince Theiddat is younger than we all; he is but our
+nephew, let the young people prostrate themselves before him; as to
+ourselves, let us remain sitting down behind them. This was quickly
+perceived by Buddha, who said to himself: My relatives refuse to
+prostrate themselves before me; I will now even compel them to do so.
+Whereupon he entered into ecstasy, rose in the air, and standing over
+the heads of his relatives, as a person shaking dust over them, he
+exhibited to their astonished regards, on a white mango-tree, wonders of
+fire and water. Thoodaudana, surprised at such a wonderful display of
+supernatural power, exclaimed: "Illustrious Buddha, on the day you were
+born they brought you to the presence of the Rathee Kaladewela, to do
+homage to him; on that occasion, having seen you placing your two feet
+on the Rathee's forehead, I prostrated myself before you for the first
+time. On the day of the ploughing solemn rejoicings, you were placed
+under the shade of the tree Tsampoothapye. The sun by its daily motion
+had caused the shadows of all surrounding trees to change their
+direction; that of the tree under which you were placed alone remaining
+unmoved. I prostrated myself a second time before you; and now, at the
+sight of this new wonder, I again bow down to you." The example of the
+king was instantly imitated by all the princes, who humbly bowed down to
+Buddha. Satisfied with having humbled his proud relatives, Buddha came
+down and sat in the place prepared for him. He then caused a shower of
+red rain to pour down over the assembled multitudes. It had the virtue
+to wet those who liked it, and not to wet those who disliked it. "This
+is not," said Buddha, "the only time when such a wonder has happened;
+the same thing took place once during one of my former existences, when
+I was Prince Wethandra." He went on, relating the most interesting
+circumstances of that former state of existence. The whole assembly now
+delighted at hearing his preachings and witnessing the display of his
+power. They all withdrew when the preaching was over, and retired to
+their respective places, without, however, inviting Buddha to come and
+take his meals in their houses.
+
+On the following morning, Buddha set out with his twenty thousand
+followers to get his meal. When he had arrived at the gate of the city,
+he stood for a while, deliberating within himself whether he would go to
+the palace to receive his meal, or go from street to street to beg for
+it. He paused for a while, reflecting on the course of conduct that had
+been followed by all the former Buddhas. Having known that they all,
+without exception, had been in the habit of going out from house to
+house in quest of their food, he resolved at once to follow their
+example. Whereupon he entered the city and began to perambulate the
+streets in search of his food. The citizens, from the various stories of
+their houses, were looking out with amazement at such an unusual sight.
+"How is this?" said they; "we see Prince Raoula and his mother
+Yathaudara going out attired in the richest dresses, sitting in the most
+elegant conveyance, and now Prince Theiddat[6] is appearing in the
+streets with his hair and beard shaved, and his body covered with a
+yellow dress befitting a mendicant. Such a thing is unbecoming indeed."
+Whilst they were holding this language, on a sudden, rays of the purest
+light shot forth from the body of Buddha, and illuminated all the
+objects around his person. At this unexpected sight, they all joined in
+praising and extolling the virtue and glory of Buddha.
+
+King Thoodaudana was soon informed that his son was perambulating the
+streets of the city in the dress of a mendicant. Startled at such a
+news, he rose, and seizing the extremity of his outer garment, ran to
+the encounter of his son. As soon as he saw him he exclaimed:
+"Illustrious Buddha, why do you expose us to such a shame? Is it
+necessary to go from door to door to beg your food? Could not a better
+and more decent mode be resorted to for supplying your wants?" "My noble
+father," said Buddha, "it is meet and convenient that all Rahans should
+go out and beg their food." "But," replied the monarch, "are we not the
+descendants of the illustrious Prince Thamadat? There is not a single
+person in our illustrious race that has ever acted in such an indecorous
+manner." Buddha retorted, "My noble father,[7] the descent from the
+glorious princes Thamadat is something that belongs both to you and your
+royal family: the lineage of a Buddha is quite different from that of
+kings and princes; it bears no resemblance to it. Their ways and manners
+must essentially differ from those of princes. All former Buddhas have
+always been in the habit of thus going out in search of their food."
+Then stopping his course and standing in the street, he uttered the
+following stanzas, "My noble father, it is not proper that I should ever
+neglect the duty of receiving alms; it is an action good in itself,
+tallying with truth, deserving of great merits, and productive of
+happiness in this and future existences." When he had spoken, his father
+obtained the state of Thautapan. He went to the palace with his father,
+saying, "Those who go to beg food according to the injunction and
+prescription of the law, are doing well, and prepare themselves for a
+state of happiness both for the present and future: those who do go
+begging, but without any regard to the ordinances of the law, ought to
+refrain from doing so." He was speaking in that way when he entered the
+palace. His aunt Gaudamee became a Thautapan. His father, after this
+second preaching, reached the state Thagadagan.
+
+Thoodaudana invited Phra and his followers to ascend to the upper part
+of the palace and partake of the meal prepared for them. When the meal
+was over, all the ladies of the palace came to pay their respects to
+Buddha. Some of them urged the Princess Yathaudara to do the same. But
+she refused to comply with their request, in the hope that a greater
+deference would be shown to her, and Buddha would come and visit her in
+her apartments. Perceiving her studied inattendance, Phra said to his
+father, "My noble father, I will go and visit the princess, and will,
+without saying a single word, make her pay obedience to, and prostrate
+herself before me." King Thoodaudana took up the patta, and accompanied
+his son to the princess's apartments, together with his two disciples,
+Thariputra and Maukalan. Buddha had scarcely been seated on the place
+destined to him, when Yathaudara threw herself at Buddha's feet, and
+placing her two hands on both ankles, touched repeatedly the upper part
+with her forehead. Meanwhile Thoodaudana mentioned to his son the
+respectful and affectionate regard she had ever entertained for his
+person. "Since she heard," added the king, "that you had put on the
+yellow robe, she would wear only clothes of that colour; when she knew
+that you took but one meal a day, that you slept on a small and low
+couch, and gave up, without regret, the use of perfumes, she instantly
+followed your example, ate but one meal a day, slept on a low couch, and
+gave up without grief the use of essences." "Illustrious monarch,"
+replied Buddha, "I do not wonder at the practices of late observed by
+the Princess Yathaudara; in former times, when her merits were as yet
+only few and imperfect, she was living at the foot of a certain
+mountain, and knew, even then, how to behave with becomingness, and
+attend with a strict regard to all religious duties."
+
+This very day, that is to say, the second day after the full moon of
+Katson, was fixed as the time for the taking place of five grand
+ceremonies. Nanda,[8] the younger brother of Buddha, was to have his
+head washed, to put on the thingkiit, or royal head ornament, to be
+raised to the dignity of crown prince, to be put in possession of his
+own palace, and to be married. When Phra was leaving the palace, he bade
+the young prince take his patta and follow him. Nanda instantly complied
+with the request, and departed. He was just leaving the palace, when the
+young lady he was to marry heard the sound of the steps and of the voice
+of her lover. She was then busily engaged in combing her beautiful and
+shining black hair. With the left hand drawing aside her hair, and with
+the right leaning on the window-frame, she, with a sweet yet tremulous
+voice, eagerly recommended him soon to return. She then continued to
+follow him with anxious eyes until he could be seen no longer.
+Meanwhile, resting against the window-side, she had her heart full of
+ominous forebodings. Nanda would have gladly given back the patta to his
+owner; but as he felt backward to hand it over to him, he followed
+Buddha as far as the monastery. Though he had no intention of becoming
+Rahan on his way to that place, yet, despite of his former dispositions,
+he entered into the society of the perfect. So that on the second day
+after Phra's arrival at Kapilawot, Nanda became a Rahan. Some other
+writings mention that this happened only on the third day.
+
+On the seventh day after Phra had entered into the city of Kapilawot,
+the mother of Raoula, Princess Yathaudara, put on her son the choicest
+ornaments, and sent him to Phra, saying previously to him: "Dearest son,
+he whom you see surrounded by twenty thousand Rahandas, whose face
+resembles gold, and whose body is similar to that of the chief of
+Brahmas, is indeed your father. He was formerly the owner of the four
+gold vases which disappeared on the very day he withdrew into solitude;
+go to him now, and say respectfully, that, being at present crown prince
+of this kingdom, destined to succeed your grandfather on the throne, you
+wish to become possessed of the property that will fall to you in right
+of inheritance." The young prince departed. Having come into the
+presence of Buddha, he endeavoured, with the simplicity and amiability
+becoming a young lad, to ingratiate himself in his father's favour, and
+said how happy he was to be with him, adding many other particulars
+befitting his age and position. Buddha, having eaten his meal and
+performed his usual devotions, rose up and departed. Raoula followed
+behind, saying: "Father, give me my inheritance." Buddha appearing
+neither displeased nor vexed at such a demand, none of his followers
+durst tell the young prince to desist from his apparently rude
+behaviour, and go back to the palace. They all soon reached the
+monastery. Phra thus thought within himself: Raoula is asking from me
+perishable things, but I will give him something more excellent and
+lasting. I will make him partaker of those goods I have gathered at the
+foot of the Bodi tree, and thereby will provide for him a better
+inheritance for the future. Whereupon he called Thariputra, and said to
+him: "Beloved disciple, the young Prince Raoula asks from me a worldly
+inheritance, which would avail him nothing, but I wish to present him
+with something more excellent, an imperishable inheritance; let him
+become a Rahan." Maukalan shaved the head of Raoula and attired him with
+the tsiwaran. Thariputra gave him the first instructions. When
+hereafter he became Patzing, Kathaba trained him up to the duties of his
+new profession.
+
+King Thoodaudana had seen his first son Prince Theiddat leave the palace
+and all the attracting allurements of a brilliant court; despite of all
+his precautions, he subsequently witnessed his going into a solitude and
+becoming a Rahan. Next to him, his younger son Nanda, though assured by
+the promises of soothsayers of becoming a great and mighty ruler, had
+joined the society of Rahans. These two events had deeply afflicted him.
+But, on hearing that his grandson had also become a Rahan, he could no
+longer keep his affliction within himself. "I had," said he, "hoped that
+my grandson would succeed me on the throne; this thought consoled me for
+the loss of my two sons. What will become of my throne? Now the royal
+succession is at an end, and the line of direct descendants is for ever
+cut and irrevocably broken asunder."
+
+Thoodaudana obtained the state of Anagam. He said to himself: It is
+enough that I should have had so much to suffer and endure on the
+occasion of my two sons and my grandson becoming Rahans; I will spare to
+other parents a similar affliction. He went to Buddha's place, and
+having paid him his respects in a becoming manner, asked him to
+establish a regulation forbidding any son to become Rahan, unless he had
+the consent of his parents. Buddha assented to his father's wish and
+preached to him the law. When the instruction was finished, the king
+bowed to him, rose up, turned on the right, and departed. Buddha,
+calling immediately the Rahans, said to them: "Beloved Bickus, no one is
+to be admitted to the profession of Rahan, ere he has obtained the
+consent of his parents: any one that shall trespass this regulation
+shall be guilty of a sin."
+
+On a certain day, Phra having eaten his meal at his father's palace, the
+king related to him the circumstance of a Nat, who, whilst he was
+undergoing great austerities in the solitude, had come and conveyed the
+report of his son having succumbed under the hardships of
+mortification; but he would never give credit to such a rumour, as he
+was certain that his son could not die ere he had become a Buddha. "My
+illustrious father," replied Buddha, "you are much advanced in merits;
+there is no wonder at your not believing a false report; but even in
+former ages, when your merits were as yet very imperfect, you refused to
+believe your son was dead, though in proof of this assertion bones were
+exhibited before you in confirmation of the report." And he went on
+relating many particulars that are to be found in the history of Maha
+Damma Pala. It was at the conclusion of this discourse that the king
+became Anagam. Having thus firmly established his father in the three
+degrees of perfection, Buddha returned to the country of Radzagio.
+
+During this voyage, the most excellent Phra arrived at the village of
+Anupya, in the country of the Malla Princes. In the neighbourhood of the
+village there is a grove of mango-trees. To that place he withdrew with
+his twenty thousand disciples, and enjoyed himself in that secluded and
+delightful retreat.
+
+While he dwelt on that spot, the seed of the law that he had planted in
+his native city was silently taking deep root in the hearts of many. His
+uncle Thekkaudana had two sons, named Mahanan and Anooroudha. On a
+certain day Mahanan said to his younger brother: "From among the several
+families of the royal race, many persons have left the world and
+embraced the religious profession under the guidance of Buddha. Our
+family is the only one that has not as yet given any member to the
+assembly. I will make you a proposal: either you will become an ascetic,
+and leave me your inheritance; or I will myself take that step, and make
+over to you all that I possess." Anooroudha at once accepted the
+proposal.
+
+When the intentions of the two brothers became known, five young
+princes, their playmates and relatives, named Bagoo, Kimila, Baddya,
+Ananda,[9] and Dewadat, desired to join them in their pious design.
+Having put on their finest dress, they went into the country, having no
+other attendant but Oopali, their barber. They shaped their course in
+the direction of Anupya. Being at a small distance from the mango-trees'
+grove, the young princes stripped themselves of their rich dresses, and
+gave them all to the barber, as an acknowledgment of his services. The
+latter at first accepted them, and was preparing to return, when the
+following thought occurred to his mind: "If I go back to Kapilawot with
+these fine and rich apparels, the king and the people will believe that
+I have come by foul means in possession of so many valuables, and I
+shall certainly be put to death. I will follow my masters, and never
+leave them." Hereupon he returned in all haste and joined them at the
+very moment they were disposing themselves to enter into the Anupya
+mango-trees' grove. Oopali was admitted into their company, and ushered
+along with them into Buddha's presence. Having paid their respects in
+the usual manner, they applied for the dignity of members of the
+assembly. Their request was granted. But previous to passing through the
+prescribed ceremonies, the princes said one to another: "Great indeed
+and deeply rooted is the pride of princes: it is extremely difficult to
+shake it off, and free oneself of its tyrannical exactions. Let Oopali
+be first ordained; we will have an opportunity of humbling ourselves by
+prostrating ourselves before him." Their request was granted. After
+having paid their respects to the newly ordained convert, they were
+likewise admitted among the members of the assembly. Their proficiency
+in spiritual progress was not the same. During the second Lent, which
+they spent in the Weloowon monastery, Baddya, Bagoo, and Kimila reached
+the culminating point of perfection by becoming Rahandas. Ananda became
+Thautapatti. Anooroudha greatly advanced in the higher path of
+metaphysics. As to Dewadat, he never attained more than the
+Laukithamabat.
+
+A little while after the conversion of the royal princes, Buddha left
+Anupya, continued his voyage to Radzagio, and forthwith retired into the
+Weloowon monastery to spend his second Lent. The time was chiefly
+employed in training up the new converts in the knowledge of the great
+truths, and in the practice of virtue. His son Raoula, about eight years
+old, evinced the greatest dispositions. His attainments were far above
+his age, and often elicited the admiration of the Rahans. On a certain
+occasion Buddha overheard them expressing their astonishment at the
+surprising progress Raoula was making in his studies. Coming among them
+as if perchance, Phra asked them what was the subject of their
+conversation. They answered that they were praising and extolling the
+wonderful abilities of Raoula, and his matchless good dispositions.
+Thereupon Buddha remarked that this was not to be wondered at. Then he
+related to them the dzat Miga, by which he showed to them that during
+former existences Raoula had distinguished himself in a conspicuous
+manner by his excellent and admirable dispositions. As a reward for his
+good behaviour and high mental qualifications, he was made Patzin. His
+mind continuing to expand in an almost miraculous manner, he became a
+Rahanda with myriads of Nats.
+
+During the same season, Buddha often went to Radzagio to beg his food.
+There was in that city a flower-seller, who was wont to bring eight
+bouquets every day to the king, and receive in return from the royal
+hands eight pieces of silver. On a certain day, as he was coming from
+the country into the town with his usual supply of flowers for the king,
+he happened to see Buddha in the streets at a moment when, by a
+miraculous display of his power, the six glories beamed out of his body.
+He then said to himself: "I wish to go and offer these flowers to
+Buddha. But the king will doubtless be much angry with me. He may have
+me arrested, thrown into prison, and put to death for having failed in
+offering him the usual present. Despite the great danger that hangs over
+me, I will go to Buddha and offer him my flowers. Great, indeed, and
+lasting shall be the merits I will gain; they will follow me during
+countless existences."
+
+With a heart full of joy, Thoomana, for such is his name, went to the
+resting-place where Buddha was seated, surrounded by crowds of people,
+and laid the flowers at his feet. With a marked satisfaction, Gaudama
+accepted the offer. Thoomana went home and related to his wife what had
+just happened. The latter, irritated partly by the fear of the king's
+wrath, and partly by the loss of the money she daily received, began to
+abuse her husband in the coarsest language. She was so much maddened by
+passion that she in all haste went to the king, denounced her husband,
+and instantly sued for a divorce. Pimpathara revolted at such an act of
+unparalleled audacity, ordered her to withdraw from his presence and go
+back to her house. Meanwhile he commanded one of his courtiers to order
+the flower-seller to come to the palace on the following day. As a
+matter of course, the royal request was punctually complied with. In the
+presence of the assembled courtiers, the king highly praised the conduct
+of Thoomana, and instantly rewarded him with great liberality. As
+Thoomana had offered to Buddha eight bunches of flowers, the king, to
+acknowledge in a distinct manner such an offering, gave him eight
+elephants, eight horses, eight slaves, eight bullocks, eight thousand
+pieces of silver, and the revenue of eight villages. Buddha likewise
+exceedingly extolled the meritorious behaviour of Thoomana in the
+presence of the people, and said that during a whole world he would be
+exempt from the four states of punishment, enjoy happiness in the seat
+of man and in those of Nats, and finally become a Pitzega-buddha. The
+value of the offering, though little in itself, became great by the
+imminent risks he voluntarily exposed himself to. He made his offering,
+though he was certain of incurring on that account the ruler's
+displeasure.
+
+When the season of retirement was over, Gaudama travelled through
+different places. He went to Patzanawonta in the Dzetia country, thence
+he passed into the Bisakila forest, and returned to Radzagio, in the
+grove of Yin-daik trees, near the burial-place.
+
+Whilst Buddha was in the splendid Dzetawon monastery, just presented to
+him, a strong temptation came upon Ananda to renounce his calling and
+return into the world. He went so far as to tell some of his brethren
+that he recollected the promise of a prompt return which he made to his
+young bride Dzanapada-kaliani, and that now he wished to fulfil it by
+immediately going back into his palace, and resuming his former mode of
+life. This was soon reported to Gaudama, who resorted to the following
+expedient to crush in the bud the rising temptation. He took Ananda by
+the arm, rose with him in the air, and led him in the direction of the
+Nats' seat of Tawadeintha. On their way, Buddha, by a miraculous
+process, exhibited to the eyes of his companion the sight of an immense
+forest in conflagration. On the burnt stump of a tree he showed him a
+female monkey horribly mutilated, having her tail, ears, and nose cut
+off. At such a sight the horrified Ananda turned away his eyes in
+disgust. A little while after this, Buddha exhibited before him the
+dazzling and heart-captivating sight of a long array of five hundred
+matchless beauties. They were daughters of Nats going to pay their
+respects to the great Thagia. Ananda was gazing at them with silent but
+enraptured feelings. Buddha said to him: "Do you believe those beauties
+before you to be equal to Dzanapada?" "She is no more to these perfect
+forms," answered he, "than the bleeding female monkey we have left
+behind us is to her." "All these celestial damsels," said Buddha, "I
+shall give to you, provided you agree to remain in the monastery for
+some years longer." "Willingly do I accept the proposal," replied
+Ananda; "I will stay cheerfully in the monastery on such favourable
+terms." Whereupon both returned to the monastery.
+
+       *       *       *       *       *
+
+The members of the assembly soon became acquainted with what had passed
+between the master and the disciple, and keenly taunted Ananda with
+their sarcastic remarks upon the daughters of Nats. Ashamed of himself,
+Ananda withdrew into solitude. There he devoted himself to reflection
+and penitential deeds, and finally annihilated the evil desires of his
+unsubdued passion. When the inward struggle was over and peace had been
+restored in him, Ananda went to Buddha's presence, and stated his
+willingness to dwell for ever in a monastery and lead a religious life.
+Meantime he released him from the promise he had made to him respecting
+the celestial beauties. Buddha was much pleased at such a happy change.
+He said to the assembled religious: "Previous to this occurrence, Ananda
+resembled a badly-roofed house, which lets in the rain of passions; but
+now it is similar to a well-roofed building, which is so well protected
+that it is proof against the oozing of passions." Whereupon he related
+the following story concerning a former existence of Ananda.
+
+A merchant named Kappaka had a donkey which he used to carry goods from
+place to place. Having one day come near a place covered with trees,
+Kappaka unloaded his animal, to allow him some time to rest and graze.
+Meanwhile, a female donkey was likewise grazing in the neighbourhood.
+Its presence was quickly detected by Kappaka's animal. When the moment
+of departure had come, the latter, attracted by the female, kicked
+furiously at his master, and would not allow the load to be replaced on
+its back. The merchant, enraged at this unusual freak, began to threaten
+the rebellious beast, and then to hit it with the whip as hard as he
+could. At last the poor animal, unable to bear any longer the blows,
+mentioned to his master the cause of his unusual behaviour. Kappaka told
+him that if he would but continue his voyage, he would give him at the
+end of the journey several fine females, much superior to the one he was
+now coveting. The proposal was accepted. At the end of the journey
+Kappaka said to the beast: "I will keep my promise with you: but I must
+inform you that your daily provender shall not be increased; you will
+have to share it with your companion. Subsequently you will have little
+ones to provide for and maintain, but your daily ration shall not be
+increased in the least; you shall have to work for me as much as you do
+at present, and also to provide for the maintenance and support of your
+family." The donkey, after a few moments of reflection, thought it was
+better to remain as he was; and from that moment he was entirely cured
+of his inordinate inclination. At the conclusion of the narration,
+Buddha said: "The male donkey was he who has now become Ananda; the
+female donkey, Dzanapa-kaliani; and Kappaka is now the most excellent
+Phra, who is the teacher of men, Nats and Brahmas."
+
+Buddha, whilst at Wethalie, went out through the country, and in all the
+places that he visited preached to the crowds of hearers. It was during
+one of his benevolent errands that he met with a celebrated Pounha,
+named Eggidatta, who with a great many disciples led an ascetic life,
+after having been formerly, first, the chief Pounha of King Kothala, and
+next of his son. Buddha earnestly desired the conversion of so
+distinguished a personage. Maukalan was at first despatched to that
+famous hermit, to attempt to bring him over to his master; but he
+utterly failed. The reception he at first met with was anything but
+pleasant. The work was to be done and perfected only by the irresistible
+eloquence of the great preacher. Buddha soon came up to the entrance of
+Eggidatta's cell. He began to upbraid the Rathee for teaching his
+disciples to worship mountains, trees, rivers, and all that exists in
+nature. He then initiated him in the knowledge of the four great truths.
+Eggidatta, seeing the truth, at once became a convert with all his
+disciples. When this great spiritual conquest was achieved, Buddha
+returned to Radzagio, and spent the third season in the Weloowon or
+bamboo-grove monastery. It was during the three months of the rainy
+season that Buddha imparted, in a more complete manner, to his disciples
+the knowledge and science which during his peregrinations he had but
+superficially conveyed to them. At the same time, he carefully trained
+them up in the practice and observance of those disciplinary regulations
+which were intended as a means to subdue passions, to estrange them from
+the world and all its attractions, and to lead a spiritual life.
+
+During his stay in the monastery, among the many instructions that he
+gave to his disciples, I will relate the particulars that he mentioned
+respecting the former doings and the final conversion of the Rahanda
+Tsampooka.[10]
+
+In the days of the Buddha Kathaba, Tsampooka, or rather the being who in
+the present existence is called by that name, put on the religious dress
+in the Thawatie country. He lived in a fine monastery, and had for his
+supporters the best and richest people of the place. One day, a Rahan,
+belonging to another country, came to his monastery and begged the
+favour to be allowed to live therein for some time. The heartless
+Tsampooka denied him admittance into the interior of the building, but
+tolerated his staying in the verandah during the cold season. The
+people, however, actuated by better feelings than those of their
+teacher, brought regularly food for the head of the house, as well as
+for the stranger, for whom they felt great affection. The spiteful
+Tsampooka could not bear to see the people showing marks of kindness and
+benevolence towards his hated guest. On one occasion he forgot himself
+so far as to abuse him, by repeating the following coarse expressions:
+Eat dirt, go naked, and sleep on the bare ground. Such an inhuman
+behaviour soon met with a condign punishment. The wretched Tsampooka had
+at first to endure horrible torments in hell.
+
+On his return to the seat of man on earth, he was born from respectable
+parents, but he was always prone from his infancy to indulge in the
+lowest habits. He would secretly steal away, and actually satiate the
+cravings of hunger by eating the most disgusting things; he would not
+wear clothing, but ran about in a state of nakedness; he would only
+sleep on the ground. His parents, after many fruitless attempts to
+correct him, resolved to make him over to the heterodox ascetics. These
+received him; but he would not eat in the company of his brethren, nor
+go to beg with them. He, from the moment they were absent, went to
+devour the refuse he could find. His eccentric and disgusting habits
+were soon found out, and his new friends said one to the other: "Let
+this man be no longer allowed to live with us. Should the disciples of
+the Rahan Gaudama hear that one of our company is behaving in such a
+manner, our brotherhood would become a laughing-stock to them." He was,
+therefore, expelled from this place. Tsampooka went to take his abode on
+a rock near the place that served as receptacle to the sewers of
+Radzagio. On that rock he remained in the most fatiguing posture; he
+leaned on his right hand which rested on the rock, and also on his right
+knee; the left leg was stretched and the left arm raised up. He kept his
+mouth opened. When the people asked him why he remained with his mouth
+wide open, as a man who is incessantly drawing air into his lungs, he
+answered that, refraining from the use of coarse food, he was feeding
+on air only: when questioned about the singular position of his two
+legs, he answered, that, were he to stand on both legs, the earth would
+instantly shake. He had been during fifty-five years in that sad
+position, when Gaudama, moved with compassion at his pitiable condition,
+went in person to convert him. He began to relate to him all that he had
+done during former existences, mentioning in particular the sin he had
+been guilty of towards a brother hermit. At this unexpected declaration,
+Tsampooka humbled himself. Buddha then preached to him his law. The
+repenting Tsampooka firmly believed in all that was said to him. He then
+rose up, and, with a heart overflowing with joy, instantly left his
+place, followed his new master, and soon became a Rahanda. His
+proficiency in science and virtue was such that he soon occupied a
+distinguished rank among the members of the assembly.
+
+
+FOOTNOTES
+
+    [1] In glancing over the episode of Thoodaudana's deputation to
+    his son, to invite him to come and visit his native country, the
+    reader is almost compelled to confess that the motive that
+    influenced the king was only inspired by the natural feeling of
+    beholding once more, before he died, him whose fame, spread far
+    and wide, rendered him an object of universal admiration. Was
+    the monarch induced by considerations of a higher order to send
+    for Buddha? There is no distinct proof in support of this
+    supposition. He was his father, and he but obeyed and followed
+    the impulse of his paternal heart. He entertained a high sense
+    of his son's distinguished qualifications. He had faith in the
+    wonderful signs foretelling his future matchless greatness. He
+    desired, therefore, to honour him in an extraordinary way, on
+    the very spot where he had been born. But he appeared to concern
+    himself very little about the doctrines he was preaching with a
+    success never before equalled. The king exhibited a great amount
+    of worldly-mindedness, until his mind had been enlightened by
+    the oral instructions of the great reformer.
+
+    It is difficult, if not impossible, to form an accurate idea of
+    the effect produced on the mass of the people by Buddha's
+    preachings. We see that eminent and zealous reformer surrounded
+    by thousands of distinguished disciples in the country of
+    Radzagio. These converts belonged chiefly to the class of
+    anchorites and philosophers, already alluded to in foregoing
+    notes as existing at the time Buddha began to enter the career
+    of preaching. But the great bulk of the populations of the
+    various places he visited seemed to have received for a long
+    time little or no impressions from his discourses. The opponents
+    of Buddha, the Brahmins in particular, exercised a powerful
+    influence over the public mind. They used it most effectually
+    for retaining their ancient hold over the masses. It required
+    the extraordinary display of the greatest wonders to break
+    through the almost insuperable barriers raised by his enemies.
+    From that period we see the people following Buddha, crowding
+    round him, and showing unmistakable signs of belief in him.
+
+    The only explanation to account for this undeniable result is
+    the philosophical method adopted by Buddha in expounding the
+    principles of his system. His mode of proceeding in the gradual
+    development of his ideas retained the abstruseness peculiar to
+    subjects discussed in schools of philosophy. The technical terms
+    so familiar to scholars prove enigmatical to the uninitiated
+    _vulgus_. It takes a long time before maxims elaborated by
+    scholars are so far popularised as to be understood by the
+    unlearned, which in every age and country have always
+    constituted the great mass of the people. If the mind of the
+    generality of men is unable to comprehend at first a system of
+    doctrines, based on metaphysics, we cannot wonder at the slow
+    progress made by the preachings of the great philosopher: but
+    the working of wonders is a tangible fact operating upon the
+    senses of the multitude, eliciting their applauses, and
+    disposing them to yield an implicit faith to all the
+    instructions imparted by the wonderful being that is gifted with
+    supernatural powers. Feelings, and not reason, become the
+    foundation of a belief which grows stronger in proportion to the
+    mysterious obscurity that encompasses the proposed dogmas, when
+    supported by wonderful deeds.
+
+    At the time Thoodaudana sent messengers to his son, the great
+    work of conversion was carried on with a most complete and
+    hitherto unheard-of success. The hall of the Weloowon monastery
+    was too small for the thousands that flocked thither to hear
+    Gaudama. Outside its precincts, crowds stood motionless,
+    listening with unabated attention to the discourses that fell
+    from his lips. So crowded was the audience that the messengers
+    had no chance to make their way to the presence of the preacher.
+    Struck with the intense attention paid to what was said by their
+    master's son, they too wished to make themselves acquainted with
+    the subjects of the instruction. What was listened to from
+    motives of mere curiosity, soon made a deep impression upon
+    their mind. The magic power of the irresistible eloquence of
+    Buddha worked a thorough change almost instantaneously in their
+    dispositions, and they became converts. So perfect was their
+    conversion, that they forgot for the sake of truth the very
+    object of their mission. They became at once members of the
+    Assembly, and took rank among the Rahans. They attained the
+    state of Ariahs, and were foremost among the perfect. The great
+    attainments arrived at by the Ariahs communicate to the material
+    portion of their being such an extraordinary amount of amazing
+    virtues or properties, that it becomes so refined as to partake,
+    to a certain degree, of a spiritual nature. Hence we see the
+    Rahandas going over immense distances through the air, and
+    performing deeds of a supernatural order. The power of working
+    miracles is, therefore, inherent in perfection; and it is
+    greater or smaller in proportion to the degree of perfection
+    possessed by individuals. We find that power expanded in Buddha
+    to an unlimited extent, because his mental attainments were
+    boundless.
+
+    [2] Magatha is a country in the north of India. It occupied
+    nearly the same extent of territory as that now called North
+    Behar in Bengal. The Pali or sacred language of the southern
+    Buddhists is often called the language of Magatha. Hence we may
+    infer that it was the common language of that country. It is
+    probable that the Pali language was extensively spoken in the
+    days of Gaudama, and it was the channel through which he and his
+    disciples long after him conveyed their religious instructions
+    to the multitude of converts. The Pitagat, or the last amended
+    collection of sacred writings, is written in Pali, which is
+    looked upon in Ceylon, Nepaul, Burmah, and Siam as the language
+    of sacred literature. Except in some old manuscripts, where the
+    old square Pali letters are used, the Burmese employ their
+    common alphabetic characters for writing Pali words. The words,
+    having to pass first through a Burmese ear, and next being
+    expressed by Burmese letters, undergo great changes. To such an
+    extent does the metamorphosis reach, that very often they are
+    scarcely recognisable. The Burmans, however, deserve great
+    credit for having, in very many instances, retained in their
+    orthography of Pali words letters which, though not at all
+    sounded, indicate to the eye the nature of the word, its origin,
+    and its primitive form.
+
+    In the southern parts of Burmah the Pali language is learned but
+    not studied, used, but not understood by the inmates of
+    monasteries. They are all obliged to learn certain formulas of
+    prayers to be daily recited in private, and, on great and solemn
+    occasions, to be chanted aloud in the presence of a crowd of
+    pious hearers. The writer, anxious to acquire some knowledge of
+    the sacred language, often visited those monks, who, among their
+    brethren, enjoyed a certain fame for learning, with the express
+    intention of becoming a humble student, under the direction of
+    one of the best informed of the society. He was thoroughly
+    disappointed to find those who proffered their services in great
+    earnest quite ignorant, and utterly incapable of giving him the
+    least assistance.
+
+    The Burmese have translated in their vernacular tongue most of
+    the sacred writings. In many instances the translation is not
+    exactly what we call interlineary, but it approaches to it as
+    nearly as possible. Two, three, or four Pali words are written
+    down, and the translation in Burmese follows with a profusion of
+    words which often confuses and perplexes the reader; then come
+    again a few other Pali words, accompanied also with the
+    translation, and so on throughout the whole work. The art of
+    translating well and correctly from one language into another is
+    not so common as many persons may imagine. In a good translator
+    are required many qualifications which are not to be easily met
+    with, particularly in a Burman, to whom we may give credit for
+    knowing well his own tongue, but who, without detracting from
+    his literary attainments, is certainly an indifferent Pali
+    scholar. These translations may convey, perhaps, the general
+    meaning of the original, but, as regards the correct meaning of
+    each term, it is a luxury ever denied to the reader of such
+    crude and imperfect compositions.
+
+    [3] It is difficult to ascertain exactly the length of the
+    measure called youdzana, formerly used to indicate land
+    distances. It varies from five to twelve English miles. In
+    measuring the distance from Radzagio to the Brahmin village of
+    Nalanda, the birthplace of Thariputra, which is one youdzana,
+    General Cunningham has found it to be seven miles. This would
+    induce us to hold as certain that at the epoch when Fa-Hian
+    visited the place, the youdzana was equal to seven miles or
+    forty Chinese _li_. But this would not prove that the more
+    ancient youdzana was not shorter than the one used in the time
+    of the Chinese pilgrim. Several authors maintain that such is
+    the case. It appears, likewise, that the length of that measure
+    of distance has varied with localities and places to such an
+    extent that it has been found in some countries to be equal to
+    more than twelve miles. We believe that when that measure of
+    distance is mentioned in this work, one would not be far from
+    the truth in estimating its length six or seven English miles at
+    the utmost.
+
+    [4] The attentive reader of this work cannot fail to remark the
+    general tendencies of Buddhism to isolation, retirement, and
+    solitude. In a retired position, the mind is less distracted or
+    dissipated by exterior objects; it possesses a greater share of
+    self-control, and is fitter for the arduous work of attentive
+    reflection and deep meditation. Whenever Buddha, attended by his
+    followers, reaches a place where he is to stay for a while, a
+    grove outside the city is invariably selected. Thither the great
+    preacher retires, as to a beloved solitude. He enjoys it beyond
+    all that can be said. Alone with his spiritual family,
+    unconcerned about the affairs of this world, he breathes at ease
+    the pure atmosphere of a complete calm; his undisturbed soul
+    soars freely in the boundless regions of spiritualism. What he
+    has seen and discovered during his contemplative errands he
+    imparts with a placid countenance and a mild voice to his
+    disciples, endeavouring thereby to make them progress in the way
+    of knowledge and perfection.
+
+    In those solitary abodes of peace Buddha was willing to receive
+    all those who wished for instruction. They were all, without
+    distinction of rank or caste, admitted into the presence of him
+    who came professedly to point to men the way to happiness,
+    helping them to disentangle themselves from the trammels of
+    passions. He preached to all the most excellent law. The
+    tendency to retreat and withdrawal from worldly tumult is, in
+    our own days, conspicuous in the care taken by Buddhistic monks
+    to have their houses built in some lonely quarter of a town,
+    assigned exclusively for that special purpose, or, as is oftener
+    the case, in fine places at a small distance from the walls.
+    Some of those groves, in the centre of which rise the peaceful
+    abodes of Rahans, the writer has often seen and much admired. In
+    towns or large villages, where the ground is uneven, the small
+    heights are generally crowned with the dwellings of religious.
+
+    [5] The narrative of Buddha's reception in his father's royal
+    city suggests two reflections. The first is, that the saying
+    _Nemo Propheta in sua patria_ was as true in the days of Gaudama
+    as it has been in subsequent ages. The mountains of Kapilawot
+    had often re-echoed the praises of Buddha and the recital of his
+    wonderful doings. The splendid retinue of twenty thousand
+    distinguished converts that attended his person, the hitherto
+    unwitnessed display of miraculous powers, &c.,--all these
+    peculiarly remarkable circumstances seemed more than sufficient
+    to secure for him a distinguished reception among his kinsmen,
+    who ought to have been proud of being connected with him by the
+    ties of relationship. Such, however, was not the case. Actuated
+    by the lowest feelings of base jealousy, his relatives refused
+    to pay him the respect he was so well entitled to. Their
+    wretched obduracy was to be conquered by the awe and fear his
+    miraculous power inspired.
+
+    The second reflection suggested by the recital of the ceremonies
+    observed on the occasion of Buddha's reception in his native
+    country is the truly pleasing fact of seeing the weaker sex
+    appearing in public divested of the shackles put upon it by
+    oriental jealousy. In Burmah and Siam the doctrines of Buddhism
+    have produced a striking, and, to the lover of true
+    civilisation, a most interesting result, viz., established the
+    almost complete equality of the condition of women with that of
+    men. In those countries women are not miserably confined in the
+    interior of their houses, without the remotest chance of ever
+    appearing in public. They are seen circulating freely in the
+    streets; they preside at the _comptoirs_, and hold an almost
+    exclusive possession of the bazaars. Their social position is
+    more elevated in every respect than that of the persons of their
+    sex in the regions where Buddhism is not the predominating
+    creed. They may be said to be men's companions, and not their
+    slaves. They are active, industrious, and by their labours and
+    exertions contribute their full share towards the maintenance of
+    the family. The marital rights, however, are fully acknowledged
+    by a respectful behaviour towards their lords. In spite of all
+    that has been said by superficial observers, I feel convinced
+    that manners are less corrupted in those countries where women
+    enjoy liberty, than in those where they are buried alive by a
+    barbarous and despotic custom in the grave of an opprobrious and
+    vice-generating slavery. Buddhism disapproves of polygamy, but
+    it tolerates divorce. In this respect the habits of the people
+    are of a damnable laxity. Polygamy is very rare in Burmah among
+    the people. This nefarious and anti-social practice is left to
+    the magnates of the land, from the king down to a petty myowon,
+    who make a part of their greatness consist in placing themselves
+    above public opinion, above moral and religious precepts, for
+    enjoying the unrestrained gratification of the basest appetite.
+    Though divorce be a thing of common occurrence, it is looked
+    upon as an imperfection, merely tolerated for the sake of human
+    frailty.
+
+    [6] Buddhist monks, out of humility and contempt for all worldly
+    things, do not allow hairs or beard to grow. They walk
+    barefooted, wearing a yellow dress of the simplest make. They
+    are bound to live on the alms that are freely bestowed upon
+    them. The regulations of the Wini are, in this respect, most
+    explicit, and leave no room for false interpretation. A Rahan,
+    having renounced the world, and divested himself of all worldly
+    property, is bound by his professional vows to rely for his
+    daily food on what he may obtain by begging. Hence the
+    appellatio of Bickus, or mendicants, always bestowed on them by
+    Gaudama, whenever he addresses them in particular on certain
+    points regarding their profession. In Burmah, as soon as the day
+    begins to dawn, a swarm of yellow-dressed monks sally forth from
+    their abode with the patta under the left arm, and perambulate
+    the streets in quest of food. They never ask for anything; they
+    accept what is voluntarily tendered to them, without uttering a
+    single word of thanks, or even looking at their generous
+    benefactors. This action of bestowing alms on the Rahans is
+    deemed a most meritorious one. The offerer, therefore, becomes
+    liberal, not on account of the person he is assisting, but
+    because of the abundant merits he hopes to derive from the act.
+    This notion agrees very well with the leading tenets of
+    Buddhism.
+
+    [7] The answer of Buddha to his royal father is a most
+    remarkable one, and deserves the attention of the observer. The
+    great moralist does away with all the prerogatives man may
+    derive from birth, rank, and riches. Law alone can confer titles
+    of true greatness and genuine nobility. The fervent and zealous
+    observers of the law are alone entitled to the respect of their
+    fellow-men. The begging of alms may be, in the eyes of
+    worldlings, a low and mean action, but it becomes a most
+    dignified one, because it is enforced by the law. This lofty
+    principle boldly establishes the superiority of virtue upon the
+    strongest basis, and sanctions the moral code he was destined to
+    publish to men and saddle on their conscience. The criterion of
+    all that is good, excellent, praiseworthy, and meritorious is no
+    more to depend on the arbitrary and very often erroneous views
+    of men, but must rest upon the immutable tenets of the eternal
+    law, discovered, revived, and published by the omniscient
+    Buddha. This truth, like a flash of light, illuminated the
+    king's mind, and, at this first preaching of his son, he
+    attained the first of the four states of perfection.
+
+    The princes Thamadat and Thoodaudana boast to have descended
+    from are, according to Buddhistic sacred books, the princes who
+    were elected to hold supreme power at the very moment the words
+    _mine_ and _thine_ began to be heard amongst men, after they had
+    eaten the rice called Tsale, and become subject to passions,
+    that is to say, at the origin of society, in the beginning of
+    the world. The kings of Burmah, down to the present occupant of
+    the throne, who are descended, in their opinion, from the
+    Kapilawot line of kings, lay claim to the same distinction. The
+    writer has heard the present King of Burmah very coolly stating
+    as a matter of fact, which no one could think of contradicting,
+    that he was descended from the Thamadat's royal line.
+
+    The Princess Yathaudara, mentioned in this narrative, had been
+    the wife of Buddha, ere he had withdrawn into solitude and
+    renounced the world. A son had just been born to him when he
+    left his father's palace. His name was Raoula. The doctrine of
+    the influence of merits gathered during former existences is
+    forcibly illustrated in the case of Yathaudara, who, unmindful
+    of the position she occupied in former years, did not hesitate
+    to fling herself at Buddha's feet, acknowledging him to be
+    worthy of all honour and veneration. Her former merits disposed
+    her to view in him, who had been her husband, the extraordinary
+    personage who was to lead men through the path of virtue to the
+    deliverance.
+
+    [8] Nanda was Buddha's younger brother, or rather half-brother.
+    His mother was Patzapati, the younger sister of Maia. Since
+    Buddha had renounced the world, Nanda had become the presumptive
+    heir to the crown of Kapilawot. His conversion grieved the king
+    much, who, to prevent the recurrence of such an event, exacted
+    from the great reformer that in after times no one could be
+    admitted into the society of the perfect, without having
+    previously obtained the consent of his parents; failing such a
+    condition, the act of admission should be considered as null and
+    void. Hence, we read in the book of ordination, or admittance to
+    the dignity of Rahan, that the person directed by the president
+    of the assembly to examine the candidate never omits to inquire
+    of him whether he has obtained the consent of his parents.
+
+    The conversion of Raoula followed that of Nanda. Of this new and
+    distinguished convert no mention is made afterwards in the
+    course of this work. He must, in all likelihood, have become a
+    celebrated member of the assembly, as he was trained up to the
+    functions and duties of his profession by the greatest and most
+    renowned disciples, such as Maukalan, Thariputra, and Kathaba.
+
+    In the history of Buddhism, the Dzetawon monastery is not
+    inferior in celebrity to that of Weloowon. Therein Gaudama
+    announced during a certain night the thirty-six beatitudes of
+    the law to a Nat that had come and requested him to make him
+    acquainted with the most perfect points of his law. In the
+    division of the scriptures called Thoots, or sermons, we see
+    that the most important have been delivered in the hall of that
+    monastery.
+
+    Here is another instance of a donation of landed property to a
+    religious corporation. In the first case, the gift had been made
+    to him and to his actual followers. But in this circumstance,
+    Phra desires the rich and pious benefactor to make the donation,
+    not only in behalf of self and the present assembly, but also in
+    that of all future members, who might resort to this place. In a
+    Buddhistic point of view, we may conclude that the advice given
+    to the donor was intended as a means of multiplying the sum of
+    the merits of his liberality, which must be commensurate with
+    the number of the individuals to whom it is designed to be
+    extended.
+
+    According to the principle respecting property, which from
+    immemorial time has prevailed under almost all despotic
+    governments in Asia, which recognises the head of the state as
+    the sole, real, and absolute owner of the soil, it is evident
+    that the act of donation was, legally speaking, a declaration or
+    a statement of the disposal an individual made of the rights
+    such as he had them, viz., those of use, in favour of a
+    religious body. The landed property, thus conferred, acquired a
+    kind of sacredness which preserved it from the grasp of even the
+    most rapacious ruler. On the other hand, the religious body had
+    no right or power whatsoever to sell or dispose of that
+    property. In a corporation constituted as the assembly of the
+    disciples of Buddha was, and is in our own days, the society
+    alone could have the possession and management of immovable
+    properties given to monasteries. Donations of this kind must
+    have stood good as long as there were members of the Buddhistic
+    religious family willing and ready to maintain their rights.
+    Nothing short of a complete revolution in the political state of
+    the country, or the prolonged absence of the individuals vested
+    with the right of occupation, could put an end to the effect of
+    those deeds of donation. In Burmah, the Buddhist monks possess
+    nothing beyond the ground upon which stands the monastery. From
+    certain inscriptions found in the midst of the ruins of the
+    temples at Pagan, it is evident that in the palmy days of that
+    city donations of landed properties, such as paddy-fields,
+    fruit-trees, bullocks, and peasants, were made to monasteries
+    and temples. But for the last three or four hundred years, no
+    vestiges of such deeds have ever been found. So far as I have
+    been able to make inquiries, I am not aware that the order has
+    ever become possessor of lands. In Ceylon such is not the case,
+    at least was not when the English occupied the island. Extensive
+    tracts of valuable lands were in the hands of the Talapoins, who
+    thereby obtained over the people the twofold influence conferred
+    by wealth and religion.
+
+    [9] Ananda, whose conversion is here mentioned, was the son of
+    Amitaudana, a brother of King Thoodaudana, and, therefore, first
+    cousin to Gaudama. He is one of the best known disciples of the
+    celebrated philosopher of Kapilawot. He has gained his
+    well-earned fame, less by the shining attainments of his
+    intellect than by the amiable qualities of a loving heart. He
+    bore to Buddha the most affectionate regard and the warmest
+    attachment from the very beginning of his conversion. The master
+    repaid the love of the disciple by tokens of a sincere esteem
+    and tender affection. Though it was a long period afterwards ere
+    Ananda was officially appointed to minister unto the personal
+    wants of Buddha, yet the good dispositions of his excellent
+    heart prompted him to serve Buddha on all occasions, and in
+    every way that was agreeable to him. He became the medium of
+    intercourse between his beloved master and all those that
+    approached him. When he had to communicate orders or give
+    directions to the religious, or when some visitors desired to
+    wait on him, Ananda was the person who transmitted all orders,
+    and ushered visitors into the presence of the great preacher.
+
+    Dewadat was both first cousin to Buddha and his brother-in-law.
+    His father was Thouppabudha, Maia's brother. He was brother of
+    the Princess Yathaudara, who had married our Gaudama, when he
+    was crown prince of Kapilawot. Hereafter, we shall have the
+    opportunity of seeing that his moral dispositions were very
+    different from those of the amiable Ananda.
+
+    [10] The story of Eggidatta gives us an insight into one of the
+    tenets which was held by that ascetic. His interlocutor
+    reproached him with worshipping mountains, trees, forests,
+    rivers, and the heavenly bodies. From the expressions made use
+    of by the Burmese translator, the writer is inclined to believe
+    that a direct allusion is made to pantheistic opinions. We know
+    that most of the Indian schools of philosophy have based their
+    various systems of metaphysics upon that most erroneous
+    foundation. According to pantheists, this world is not distinct
+    from the essence of God; all that exists is but a manifestation
+    or a development of the substance of God. This world is not the
+    work of God, existing as distinct from its Maker, but it is God
+    manifesting Himself substantially in all things. Who could,
+    then, wonder at the conduct of Tsampooka? He worshipped God, or
+    rather that portion of the supreme Being he saw in the great and
+    mighty subjects that surrounded him and attracted his notice.
+
+    Spinoza, in the seventeenth century, and his unfortunately too
+    numerous followers in this century, have recast into a hundred
+    different moulds the pantheistic ideas of the Hindu
+    philosophers, and offer to the intelligence of their hearers and
+    readers, through an almost unintelligible language, the same
+    deadly food which has finally produced on the Hindu mind the sad
+    results which we witness. If we were better acquainted with the
+    variety of doctrines which the Hindu philosophers have exhibited
+    in the field of metaphysics, we would be soon convinced that the
+    modern metaphysicians, who have placed themselves out of the
+    pale of revelation, have not advanced one step in that science,
+    and that the divergence in their opinions is but a faithful
+    representation of the confusion which for more than two thousand
+    years prevailed on the banks of the Ganges among their
+    predecessors in the same speculative studies.
+
+    It appears that Tsampooka was in his days what the Jogies or
+    Hindoo penitents are up to our time. He remained on his rock, in
+    the most difficult position, for the space of fifty-five years,
+    exhibiting himself to the crowd, and aiming at winning their
+    admiration by the incredible sufferings that he voluntarily
+    submitted to. His apparent sanctity was made up of very doubtful
+    materials. He passed himself off for a man who could remain
+    without eating, and who was gifted with supernatural powers.
+    Plain humility, which is nothing but the result of the true
+    knowledge of self, was not the favourite virtue of our spiritual
+    quack.
+
+
+
+
+CHAPTER IX.
+
+    _A rich man of Thawattie, named Anatapein, becomes a convert --
+    Story of Dzewaha -- He cures Buddha of a painful distemper --
+    The people of Wethalie send a deputation to Buddha -- Digression
+    on the manner Buddha daily spent his time -- Settling of a
+    quarrel between the inhabitants of Kaulia and those of Kapilawot
+    -- New converts are strengthened in their faith -- Thoodaudana's
+    death in the arms of his son -- Queen Patzapati and many noble
+    ladies are elevated to the rank of Rahaness -- Conversion of
+    Kema, the first queen of King Pimpathara -- Heretics near
+    Thawattie are confounded by the display of miraculous powers --
+    Buddha goes to the seat of Thawadeintha, to preach the law to
+    his mother._
+
+
+When Buddha was in the country of Radzagio, a certain rich merchant,
+named Anatapein, came to Radzagio, with five hundred carts loaded with
+the most precious goods, and took his lodging in the house of an
+intimate friend. Whilst living with his friend, he heard that Gaudama
+had become a Buddha. Suddenly, he was seized with an earnest desire of
+seeing him and hearing his doctrine. On a certain day, he rose at an
+early hour, and perceived, reflected through the lattices of the window,
+some rays of an uncommon brightness. He went in the direction of the
+light to the place where Buddha was preaching the law. He listened to it
+with great attention, and, at the end of the discourse, he obtained the
+state of Thautapan. Two days after, he made a great offering to Buddha
+and to the assembly, and requested him to come to the country of
+Thawattie. The request was granted. The distance to Thawattie is
+forty-five youdzanas. Anatapein spent enormous sums that one monastery
+should be erected at each youdzana distance. When Buddha was
+approaching, the pious merchant arranged as follows for the reception
+of the distinguished visitor, and presenting to him a splendid
+monastery called Dzetawon, which he had made ready for him. He sent
+first his son, richly attired, with five hundred followers, belonging to
+the richest families; then followed his two daughters with five hundred
+girls, all decked with the most costly ornaments. Every one carried
+flags of five different colours. These were followed by five hundred
+dames, having the rich man's wife at their head, each carrying a pitcher
+of water. Last of all, came Anatapein, with five hundred followers, all
+wearing new dresses. Gaudama let the crowd walk in front, and he
+followed attended by all the Rahans. When he entered the grove, he
+appeared as beautiful as the peacock's tail when completely expanded.
+Anatapein asked Gaudama how he wished the donation should be made and
+effected? "Let the monastery be offered," said Buddha, "to all the
+Rahans that may come in future to this place from what quarter soever."
+Thereupon, the rich man, holding a golden vessel of water, poured its
+contents on the hands of Buddha, saying: "I present this monastery to
+Buddha and to all the Rahans that may come hereafter to reside therein."
+Buddha said prayers and thanks in token of his accepting the offering.
+Seven days were devoted to making this great offering, and during four
+months uninterrupted rejoicings went on in commemoration of this great
+and solemn donation. For the purchase of the place, and the expenses of
+the ceremony, enormous sums were lavished. During the era of former
+Buddhas this very place had always been purchased and offered to them
+and their disciples.
+
+[_N.B._--Here is found narrated in full the history of a celebrated
+physician named Dzewaka. As such story has no reference whatever to
+Buddha's career, I will give but a very succinct account of it.]
+
+At a certain time,[1] when Buddha lived in the city of Radzagio, the
+country of Wethalie was made rich, gay, and attractive by the presence
+of a famous courtesan. A nobleman of Radzagio, who had just returned
+from that country, narrated to the king all that he had seen at
+Wethalie, and induced the monarch to set up, in his own kingdom, some
+famous courtesan, who would be skilful in music and dancing, as well as
+attractive by the form and accomplishments of her person. Such a person
+having been procured, she was, by the munificence of the king, placed on
+a most splendid footing, and one hundred pieces of silver were to be
+paid for each evening's visit. The king's son being rather assiduous in
+his visits to her place, she became pregnant. Aware of her state, the
+courtesan affected to be sick until her confinement. She directed her
+servant to throw out the newly-born infant, on a heap of rubbish, in
+some lonely and distant place. The next morning the king's son, going
+out with some attendants, chanced to pass close to the spot where the
+infant had been deposited. His attention having been attracted by the
+noise of crows hovering close by, he went to see what it was. To his
+great surprise, he saw an infant, yet breathing, half buried in rubbish.
+Taken with the beauty of this little creature, the prince ordered the
+child to be carried to the palace, where he was brought up with the
+greatest care and attention. He was named Dzewaka, which means life,
+because the prince, when he found him, inquired if he was alive. The
+young lad, having reached the years of discretion, was unwilling to
+remain in the palace, not occupied with any business. In order to afford
+relief and comfort to his fellow-creatures, he resolved to study
+medicine. He repaired to Benares, placed himself under the direction of
+a famous physician, and soon became eminent by his extreme proficiency
+in the profession. Having left his master, and begun practice in his own
+name and for his own account, Dzewaka worked the most wonderful cures,
+which soon procured to him unbounded wealth and an extraordinary
+reputation.
+
+Dzewaka was at the height of his fame, when, on a certain day, Buddha
+happened to be troubled with bellyache. He called Ananda and said that
+he wanted some medicine to relieve him from pain. Ananda went to the
+place where lived the celebrated Dzewaka, and informed him of Buddha's
+complaint. The doctor ordered first a rubbing of oil, which was to be
+repeated three days after. This remedy not having a full effect, Dzewaka
+took three lily flowers, whereupon he spread several powders, and came
+to Buddha, saying, "Most glorious Phra, here is one lily flower, please
+to smell it; this will be followed by ten motions. Here is a second one;
+the smelling thereof will produce a similar effect; and this one will
+cause the same result." Having handed over the three flowers, the doctor
+paid his respects to Buddha, turned to the right, and left the
+monastery.
+
+When he was crossing the gate, he thought within himself, "I have given
+a medicine calculated to cause thirty motions, but as the complaint is
+rather of a serious and obstinate character, twenty-nine motions only
+will take place; a warm bath would be required to produce the
+thirtieth;" and with this reflection he departed. Buddha, who saw all
+that passed in the doctor's mind, called Ananda and directed him to
+prepare a warm bath. A little while after, Dzewaka came back to Buddha,
+and explained to him his prescription. Buddha was soon restored to his
+former health, and Dzewaka told him that the people were preparing to
+make him offerings. Maukalan went to the son of Thauna, a rich man, to
+get some rice from a field that had been watered with milk. The owner
+gave rice to Maukalan and urged him to partake of it, assuring him that
+there was some other in reserve for Buddha; Maukalan assented. After the
+meal, his patta was cleaned with perfumed water, and filled with the
+choicest food. Maukalan took it to Buddha, who ate it. Afterwards he
+preached the law to the king and to an immense crowd; amongst them was
+Thauna's son. They all obtained the first degree of perfection, but
+Thauna reached at once the state of Arahat.
+
+Dzewaka came again to Buddha's presence, and requested the favour of
+presenting him with two splendid pieces of cloth, which he had received
+in present from a king whom he had cured of a most distressing
+distemper. Moreover, he wished that the Rahans should be allowed to
+receive clothes of a better sort than those they were wont to wear.
+Buddha received the two pieces and preached the law to the donor, who
+attained the state of Thautapan. Dzewaka, rising from his place, wheeled
+to the right and departed.
+
+A little while after, Gaudama called the Rahans and said to them,
+"Beloved Bickus, now I give permission to the faithful to make offerings
+of cloth for your dress.[2] Whoever is pleased with his present dress,
+let him wear it; whoever is disposed to receive some other from the
+people, let him do so. But I must praise you for having hitherto been
+satisfied with the ancient dress." The people of the city having heard
+of the permission given to the Rahans, offered at once more than one
+hundred thousand pieces of cloth. Their example was followed by the
+people of the country, who made offerings to the same amount.
+
+A little while after this, Buddha received a deputation from the
+Wethalie people, inviting him to visit their country. Here is the reason
+of the invitation. The country was very rich and flourishing. The Malla
+princes governed it each in turn for a certain space of time. On a
+sudden a terrific pestilence desolated the land, which was in a short
+time strewed with dead bodies in every direction. In the midst of so
+great a calamity some advised to propitiate the Nats, by making
+offerings to them; others said that recourse must be had to the great
+teachers; a third party insisted upon calling to their aid the great
+Gaudama, who had appeared in this world for the purpose of saving
+mankind. The last opinion prevailed. Having ascertained that he lived at
+Radzagio, a great number of princes, pounhas, and nobles went to
+Radzagio, with great presents for King Pimpathara, to induce him to
+allow the great teacher to come to their country. The object of their
+mission having become known, Buddha agreed to go. He sallied forth from
+the Weloowon monastery, attended by the king as far as the southern bank
+of the Ganges. Having reached the northern one, he was received with
+every possible mark of the highest respect and veneration. As soon as he
+set his feet in the country, a heavy rain fell which almost deluged the
+land. The water carried away the dead bodies. The atmosphere was
+purified, the pestilence ceased, and all the sick recovered. On the
+fifth day after the full moon of Nayon (June), Buddha having conferred
+such a favour to the people of Wethalie, left that country and returned
+to Radzagio, which he reached on the full moon of Watso (July), just in
+time to spend the fourth season in the Weloowon monastery.
+
+Here is inserted a short sketch of the manner in which Buddha spent his
+days during the rainy season, as the translator has found in one of the
+manuscripts before him.
+
+Each day was divided into five parts, and a certain occupation was
+reserved to each part. 1. Buddha generally rose at an early hour, a
+little after daybreak, washed his face, rinsed his mouth, and dressed.
+He then retired into a private apartment. With his all-seeing eyes, he
+glanced over all creatures, carefully examined the amount of their
+merits and demerits, and the real nature of their dispositions. The
+reason for his taking a survey of the state and condition of all beings
+was to ascertain the dispositions of the various beings, and discern
+those who were prepared to hear the preaching of truth from those who,
+on account of their demerits, were as yet unprepared for receiving
+beneficially for themselves such a great favour. When this was done, he
+put on his full canonical dress, and, with the mendicant's pot under his
+arm, he sallied forth in quest of his food. He invariably directed his
+steps towards those places where he knew that his preachings would be
+heard with beneficial results. Sometimes he went alone; at other times
+he was attended with a certain number of his disciples. His countenance
+bespoke an unaffected modesty and an inimitable mildness. Occasionally
+he allowed a display of wonders to take place. Musical instruments
+emitted, of themselves, sweet tunes, which, revealing to the people the
+coming of Buddha, rejoiced their heart and disposed them to bestow
+abundant alms, and to hear the preaching of the law. Some of the hearers
+became Upasakas, others Thautapans, &c., &c., agreeably to every one's
+disposition. Then he returned to his monastery.
+
+2. As soon as he had arrived, he washed his feet, and during the
+ablution he had his disciples assembled round him, and said to them,
+"Beloved Bickus, be ever watchful and attentive, with a mind ever prone
+to reflection. It is exceedingly difficult to obtain the nature of
+man,[3] to hear the law, to become perfect, to obtain the state of
+Rahanda, and to arrive to the condition of a Buddha." He then pointed
+out to them some subjects of meditation. Many of the disciples devoted
+themselves to mental labour; some combined together manual and mental
+exertions; others withdrew to lonely places at the foot of certain
+trees, and into the caves of neighbouring hills. Buddha then took his
+meal, and retired for awhile alone into his own private apartment. When
+he arose a little after mid-day, he anew contemplated all beings, and
+fixed his attention on those that were to come and receive his
+instructions. He soon came out, and at once began to impart instructions
+to all those that had arrived, from what place soever. When the
+instruction was completed, the people withdrew.
+
+3. After the people's departure, Buddha bathed and took a walk in the
+open verandah of the monastery. His mat, cushion, &c., were spread in a
+becoming and open place. The Rahans hastened at that hour to come and
+communicate freely the result of their mental exertions. When they
+wanted any explanation, they were encouraged to put him questions,
+which were instantly answered; and they received submissively the
+answers which he condescended to give to them. This exercise lasted
+until it was dark. The disciples retired from their master's presence.
+
+4. After their departure, the Nats and other celestial beings were
+admitted. Buddha conversed with and instructed them until nearly
+midnight.
+
+5. Buddha then walked awhile to relieve his limbs from extreme
+lassitude, and went into his apartment to take some rest. He rose very
+early, and began to review the beings who, during the days of former
+Buddhas, had distinguished themselves by their exertions in the path of
+virtue and in the high mental attainments.
+
+During one of his usual benevolent errands through the country, Gaudama
+converted Ouggasena, his wife and companions. Here is an abridged
+narrative of that event. Ouggasena was the son of a rich man. In the
+time of his youth a company of comedians came to Radzagio and exhibited
+during seven days in the presence of King Pimpathara and his court. Our
+young man, along with many of his companions, attended the exhibition.
+On a sudden, he became passionately enamoured of a rope dancing-girl,
+who performed many feats with accomplished grace and uncommon address.
+Despite his parents' remonstrances and entreaties, he sacrificed to his
+ungoverned passion all considerations, and he married the damsel. In his
+new situation, he had no alternative but to learn the art of
+rope-dancing, tumbling feats, and standing in various attitudes on the
+extremity of posts or masts, sometimes sixty cubits high. During his
+noviciate, he had to bear the laughter and taunts of his wife and of his
+new friends. By dint of exertion he became proficient in the art of
+performing tumblers' feats with a surprising agility. One day it was
+announced at the sound of the drum that Ouggasena was to perform on the
+top of a post sixty cubits high. An immense crowd of citizens went out
+with great eagerness to see the performance. When the amusements had
+just begun, Buddha happened to pass by with a number of disciples. He
+desired Maukalan to go ahead, and begin to preach to Ouggasena. Soon he
+came up himself in person, and converted the juggler, who forthwith
+descended from his mast, prostrated himself before Buddha, and asked to
+be admitted as a member of the assembly. After further instructions he
+obtained the science of Rahanda. His wife and all the company became
+likewise converts.[4]
+
+Buddha had now fulfilled the promise he had formerly made to the ruler
+of Radzagio, to spend three consecutive seasons in his royal city. He
+went over to the Wethalie country, and fixed his residence in a fine
+place, in the midst of a forest of sala-trees, called Mahawon. Whilst he
+enjoyed himself in that place, a quarrel took place between a portion of
+the people of Kappila and that of Kaulia, who lived on both banks of the
+little river Rauhani. The cause of the dispute was the irrigation of
+paddy-fields. The small river had been duly barred, but on account of an
+unusual drought there was not water enough to supply the quantity
+required for the fields on both banks. One party wanted to have all the
+water, the other demurred. Hence a dispute arose which, wildfire-like,
+spread from the banks of the stream all over both countries. A general
+appeal to arms ensued, and, in a short time, both armies stood facing
+each other in battle array.
+
+At an early hour Buddha, having risen from his couch, cast, as usual, a
+glance over all beings. He soon saw the feud that existed between the
+country of his birth and that of Kaulia. Moved with compassion over the
+miseries which that people, blinded by a furious passion, were bringing
+upon themselves, he went through the air, and stood over and above the
+stream which separated the two armies. Rays of glory, beaming out of his
+person, soon attracted general attention. Both parties laid down their
+arms and prostrated themselves, worshipping him. He said to them,
+"Princes and warriors, hearken to my words. Which is the most valuable,
+a small quantity of water or the lives of countless beings, and, in
+particular, the lives of princes?" They answered, "Of course the lives
+of princes and warriors are most valuable." "If so," retorted Buddha,
+"lay aside your passion, conquer your anger, throw away your weapons of
+destruction, love each other, and live in peace." Both parties, by a low
+and prolonged tone of voice, expressed their deep regret at what they
+had done, and their sincere desire to follow his instructions. He
+preached to them the law in such an impressive and convincing manner
+that on the spot two hundred and fifty noblemen of Kappila and the same
+number of Kaulia asked for admittance among the members of the assembly.
+
+The instruction they had heard, and which had determined their vocation,
+had not had time to cast deep roots in their hearts. They soon regretted
+their home, their families, and their former gay life. Buddha, who saw
+what was going on in their souls, said to them, "Will you come with me,
+and enjoy yourselves on the green banks of the beautiful lake Kontala?"
+They joyfully accepted the proposal. By the power inherent in his
+nature, Buddha took them through the air, and soon reached the lake.
+They alighted on its banks. Delighted with the beautiful scenery that
+surrounded them, and ignorant of the new objects which they saw, they
+interrogated Buddha about the names of the new plants and fruits which
+they perceived. Gaudama condescended to answer all their questions.
+While thus engaged they saw the king of the birds of the lake resting on
+the branch of a tree. On a sudden five hundred birds of the same kind
+came crowding round their chief, and, by their cries and various
+attitudes, testified the happiness which they felt at being in his
+company.
+
+The new converts wondered at the admirable instinct of those birds, and
+communicated to each other their mutual surprise. As an accomplished
+teacher, Buddha availed himself of the opportune moment, and said to
+them in a mild manner, "Beloved disciples, what you see now and admire
+is the lively and true image of my family." So effectually was the
+instruction conveyed that they all at once became Thautapan, and no
+longer thought of returning into the world. By the virtue inherent in
+their new position, they were enabled to fly through the air, and they
+returned with Buddha into the Mahawon residence.
+
+On their arrival, Buddha began his fifth season in that same place. It
+was in the middle of that season, in the month of Wakhaong (August),
+that he heard that his father had been seized with a violent distemper,
+which left him no rest either day or night. Sensible of his approaching
+end, Thoodaudana ardently wished to see his son for the last time. In
+the morning, at the hour when Buddha was reviewing all beings, and
+examining with a compassionate heart their respective condition, he saw
+the sad and painful position of his royal father. He instantly
+summoned, by the means of Ananda, a select band of disciples, and
+flying through the air, alighted with his company in front of the
+palace. Without a moment's delay he ascended to the upper apartments,
+and sat on a place prepared for him, near the head of the couch upon
+which lay the royal patient.
+
+Buddha, recollecting himself awhile, and then laying one of his hands on
+his father's head, said, "By the virtue of the merits I have acquired
+during countless existences, by the power of the fruits gathered during
+forty-nine days round the tree Bodi, let this head be forthwith relieved
+from all pain." It happened so in the twinkling of an eye. Nan, or
+Nanda, the younger brother of Buddha, the son of his aunt Patzapati,
+holding the right hand of his father, said with a fervent earnestness,
+"By the merits that I have obtained at the feet of Buddha, let this
+right hand be freed from all pain." And perfect cure instantly followed.
+Ananda, Phra's first cousin, held the left arm. Thariputra laid his hand
+on the back, Maukalan grasped the feet. All of them with a similar faith
+uttered such like prayers, and the same happy result invariably
+followed. Thoodaudana was delivered from all pain. But he continued to
+remain very weak.
+
+Buddha, profiting by that favourable opportunity, preached to his father
+the law of mutability, and gave him many and truly seasonable
+instructions on that most important subject. With such a persuasive
+language did he expound this favourite doctrine that his father became
+at once a Rahanda. At the same time he distinctly informed him that
+seven days hence the end of his life would inevitably happen.
+Thoodaudana, perfectly prepared for the new change, that is to say, for
+death, by his son's instructions, and thoroughly resigned, saw before
+him the true state of Neibban, and said, "Now I clearly perceive the
+instability of all things. I am free from all passions. I am completely
+disentangled from the trammels of existence." Rocking himself in the
+bosom of these comforting truths, he spent happily the few days he had
+yet to live. On the last day, and for the last time, he paid his
+respects to Buddha by worshipping him. Sitting then on his couch, the
+royal patient humbly asked pardon in the presence of all his attendants
+for all offences he had committed by thoughts, words, and deeds. Having
+performed this act of sincere humility, he consoled his wife Patzapati,
+who sat bathed in tears, as well as the other members of the royal
+family, and several times repeated before them the great truth--that all
+beings, when they come into existence, have within, inherent in their
+nature, a principle of death that hurries them to their end and
+dissolution; that the same principle that has brought near and united
+beings together is always opposed, and at last overpowered by the
+opposite one that tends to separate them. He then placidly lay on his
+couch, and gently breathed his last in the day of the full moon of
+Wakhaong, on a Saturday, at the rising of the sun, in the year of the
+Eetzana, era 107, at the advanced age of ninety-seven years.
+
+Gaudama, after his father's demise, when all the Rahans were assembled
+round the deathbed, said to them: "Beloved Bickus, behold my father's
+remains. He is no longer what he was a little while ago. He has
+undergone the change. No one can offer an effectual and lasting
+resistance to the principle of death, inherent in all beings. Be
+diligent in the practice of good works: follow steadily the four roads
+leading to perfection." After this lecture, he consoled his aunt
+Patzapati and the other ladies of the court, who, with dishevelled hair,
+were wailing aloud and striking their breasts. He minutely explained to
+them the consequences resulting from the great principle of mutability,
+which pervades all beings and infallibly leads them to destruction by
+the separation of their constitutive parts.
+
+When the instruction was finished, Buddha directed Kathaba to go and
+prepare the spot on which the funeral and cremation of the corpse were
+to take place. Aided by Thariputra, he washed the corpse, which was
+subsequently placed in great state, on a magnificent and lofty
+catafalco, raised for the purpose. The princes of Thekkara, Thoopawa,
+and Weritzara, came to attend the royal funeral and offer presents. The
+corpse was carried processionally through the principal streets of the
+city at the sound of all musical instruments. Buddha, in person,
+received the corpse, and laid it on the funeral pile. To no one else
+would he leave the honourable and pious task of setting fire to it. On
+that occasion there took place an indescribable outburst of wailings and
+lamentings. The impassible Buddha preached the law on that occasion. He
+left aside all praises in behalf of the deceased. He was satisfied with
+announcing the law; and countless beings, both among men and Nats,
+obtained the deliverance.
+
+After the loss of her royal husband, Queen Patzapati, profoundly
+impressed with all that she had seen and heard, desired to renounce the
+world and embrace a religious mode of life. For that purpose she came to
+the presence of Buddha, and asked three times the permission to follow
+her inclination and become Rahaness. Three times the solicited favour
+was denied her. Buddha then left his own native country and returned to
+Wethalie, fixing his abode in the Gutagaia-thala monastery, in the
+Mahawon forest.
+
+Buddha had not been long in this place when he had to grant the request
+which he at first refused to his aunt Patzapati. The wives of the
+princes of the Kappila and Kaulia countries, who, to the number of 500,
+had recently renounced the world, desired also to follow the example set
+before them by their husbands. They went to the queen's apartments and
+communicated to her their design, entreating her to help them in
+obtaining the object of their wishes. Patzapati not only promised them
+her support, but expressed the determination to join their company. As a
+token of the sincerity and earnestness of their resolution, all the
+ladies, without the least hesitation, cut their beautiful black hair,
+put on a dress in accordance with their pious intentions, and resolutely
+set out on foot in the direction of the Wethalie country.
+
+Unused to such bodily exertions, the pious pilgrims suffered much during
+their long journey. At last, worn out with fatigue, covered with dust,
+they arrived near the Mahawon monastery. They respectfully stopped at
+the gate, and requested an interview with Ananda. The latter, having
+ascertained from their own mouth the object of their pious and fatiguing
+errand, hastened into the presence of Buddha, and entreated him to grant
+the earnest and praiseworthy demand of his aunt and of the other ladies,
+her companions. On hearing the request, Buddha, for a while, remained
+silent, as if deliberating on the answer he had to give. Then he said:
+"Ananda, it is not expedient to allow women to embrace the religious
+state; otherwise my institutions shall not last long." Ananda,
+undismayed by that reply, respectfully reminded Buddha of all the
+favours he had received from Patzapati, who had nursed and brought him
+up with the utmost care and tenderness, from the day his mother died,
+when he was but seven days old, and represented with a fervent
+earnestness the good dispositions of the pious postulants. Buddha's
+scruples were overcome by the persuasive language of the faithful
+Ananda. He asked whether women could observe the eight precepts: and
+added, that in case they would consent to bind themselves to a correct
+observance of them, they might be admitted as members of the assembly.
+
+Fully satisfied with the answer he had obtained, the venerable Ananda
+saluted Buddha, and hastened to the gate of the monastery, where his
+return was impatiently awaited. On hearing the good news, Patzapati, in
+the name of her companions, spoke to Ananda: "Venerable Ananda, we all
+rejoice that the favour so often asked for has been at last granted unto
+us. As a young maid, who has bathed, and washed her hair, is anxiously
+desirous to put on her fine ornaments, as she receives with delight the
+beautiful and fragrant nosegays that are offered to her, so we are
+longing for the eight precepts, and wish for admittance into the
+assembly." They all promised to observe the rules of their new
+profession to the end of their lives. Yathaudara and Dzanapada-kaliani
+were among these converts. They all, owing to their former meritorious
+works, became subsequently Rahandas.
+
+One of the new female converts seemed to have retained as yet a certain
+admiration of and fondness for her handsome features, and secretly
+prided herself on her beauty. Buddha, who quickly perceived the latent
+enemy lurking in the folds of her heart, resorted to the following
+expedient to correct her. On a certain day, when the proud and vain
+woman was in his presence, he created in an instant a consummate beauty,
+who as much exceeded her in perfection of form as the snow-white swan
+surpasses the black crow. Whilst she looked on this suddenly appearing
+rival with somewhat jealous eyes, Buddha caused the beauty of his
+creation to appear on a sudden very old, with a wrinkled face and an
+emaciated frame, and to exhibit on her person all the various and
+disgusting inroads which the most loathsome diseases make on the human
+body. The change acted as an electric shock on the young religious
+woman. When Gaudama perceived the change, and that she was so horrified
+at such a sight that she was nearly fainting, he said to her: "Behold,
+my daughter, the faithful foreshowing of what shall inevitably happen to
+that form you are so proud of." He had scarcely spoken those words, when
+she was instantly and for ever cured of her vanity.
+
+Buddha left Wethalie and went on the Makula mountain, where he spent his
+sixth season. During his stay in that place thousands of people were
+converted and obtained the deliverance. At the end of that season,
+Buddha went to Radzagio, and stayed in the Weloowon monastery.
+
+It was at that time that Kema, the first queen of King Pimpathara, proud
+of her rank, youth, and beauty, was at last converted. Up to that time
+she had obstinately refused to see Buddha and hear his doctrine. On a
+certain day, the queen went to visit a garden which was in the
+neighbourhood of the Weloowon grove. By a contrivance of the king, her
+husband, she was brought, almost against her will, into the presence of
+Buddha, who worked out the spiritual cure of her foolish vanity by a
+process similar to the one above mentioned. He caused a beautiful female
+of his creation to pass successively, in the queen's presence, through
+the various stages of old age, disease, and death. Her mind having been
+thus well prepared to hear his instructions, Buddha gave her a
+lengthened explanation of the miseries attending the body. It had the
+desirable effect to convert her in so perfect a manner that she entered
+into the current of perfection, and became Thautapan. After having
+obtained the consent of her lord, she was, upon her pressing
+solicitations, admitted into the religious order. She became a Rahanda,
+and among the female members of the assembly she ranked as the disciple
+of the right. Such a glorious charge was owing to her former merits.
+
+On a certain day, a rich man of the country of Radzagio went to enjoy
+himself on the banks of the river Ganges. That man was not a disciple of
+Buddha, nor did he hold the doctrines of the opposite party. He steered
+a middle course between both doctrines, with a mind disposed, however,
+to embrace such opinions as should appear to him based on the best and
+strongest evidence. Chance offered him a favourable opportunity to
+acknowledge the superiority of Buddha over his opponents. He saw a log
+of sandal-wood floating on the stream, took it up, and had a beautiful
+patta made of it. When finished, he wrote upon it these words, "He who
+can fly in the air let him take it." The patta was raised on the top of
+a succession of hampers, tied together, and sixty cubits high. Some
+heretics living in the neighbourhood asked on successive occasions the
+rich man to get down the patta for them; he answered them that he would
+give it only to him who by flight could reach it. The head man of those
+heretics feigned to prepare himself to fly; but when he was extending
+his arms, and raising one of his feet, his disciples, according to a
+preconcerted plan, seized him, saying, "It is not becoming that you
+should exert yourself for such a trifle." But the wily rich man could
+not be thus deceived; he persisted in his former resolution, and for six
+days resisted all their entreaties. On the seventh day Maukalan happened
+to go to that place in search of his food. He was informed of all that
+had just happened. He was, moreover, told that the rich man and all his
+family would become disciples under him who could by flight possess
+himself of the sandal-wood patta. Maukalan was ready, for the glory of
+Buddha, to raise himself in the air, but his companion refused to allow
+him to do it, saying that such an easy work could easily be accomplished
+by one less advanced in merits. Maukalan agreed to his proposal.
+Whereupon entering into the fourth state of Dzan, his companion rose in
+the air, carrying with the toes of one of his feet an enormous rock
+three-quarters of a youdzana wide. The whole space between him and the
+bystanders appeared darkened. Every one was half dead with fear, lest,
+perhaps, it should fall over his head. Maukalan's companion had the rock
+split into two parts, and his person then appeared to the view of the
+assembled crowd. After having during a whole day exhibited such a mighty
+power, he caused the rock to fall on the place he had taken it from. The
+rich man bade him come down, fully satisfied with the display of such
+power. The sandal-wood patta was taken down, filled with the best rice,
+and presented to him. The Rahan received it and went back to his
+monastery. Many persons living at a distance from the place where the
+wonder had been exhibited, followed him to the monastery, begging him to
+show some other signs.
+
+As they approached the monastery, Buddha hearing the noise, inquired
+what it was. He was informed of all the particulars of the event that
+had just taken place. He called the Rahan into his presence, took the
+patta, had it broken into pieces and reduced to dust.[5] He then forbade
+the Rahan ever to make such a display of his power.
+
+The heretics soon heard of the prohibition issued by Gaudama to his
+disciples. They thought that no one would dare to match them in the
+display of wonders, and that they could easily ascertain their
+superiority over him. The ruler of Radzagio, hearing of this news, went
+to Buddha and inquired as to his motive for such a prohibition. Buddha
+told him that the prohibition regarded his disciples only, but not
+himself. The heretics, informed of this, said, "What will become of us?
+Gaudama himself will show signs." They held a council among themselves
+as to what was to be done. Gaudama told the king that in four months he
+would make a grand display of his miraculous power in the country of
+Thawattie, as it was in that place that all former Buddhas had in former
+ages showed signs. The heretics from that day never lost sight of Buddha
+for a moment; they followed him day and night. They gave orders that a
+large and extensive covered place should be prepared for them, where
+they might show their power and outshine that of the Rahan Gaudama.
+Buddha having said that he would select the spot where a white
+mango-tree stood for the scene of his miracles, the heretics caused the
+total destruction of all mango-trees in that direction.
+
+On the full moon of Tabaong (February), Gaudama left Radzagio, attended
+by a large retinue of disciples. He went to preach in different parts.
+On the seventh of the waxing moon of Watso he entered the country of
+Thawattie. A gardener gave him by way of present a large mango fruit.
+Ananda prepared the fruit and Buddha ate it. When this was done, the
+stone was handed to Ananda with an injunction to plant it in a place
+prepared to receive it. When planted, Buddha washed his hands over it,
+and on a sudden there sprang up a beautiful white mango-tree, fifty
+cubits high, with large branches loaded with blossoms and fruits. To
+prevent its being destroyed, a guard was set near it by the king's
+order. Dismayed at such a wonderful sign, the heretics fled in every
+direction to conceal their shame and confusion. Their head man, named
+Pourana, took from a husbandman a large jar with a rope, tied up the
+vessel with one extremity of the rope, passed the other round his neck,
+and flinging first the jar and next himself into the river, where the
+water was very deep, he was drowned, and went to the lowest hell, called
+Awidzi.
+
+Buddha created in the air an immense road, reaching east and west to the
+extremities of the world. When the sun began to verge towards the west,
+he thought the time had come to ascend to that road in the presence of
+an immense crowd, that covered an area of thirty-six youdzanas, and
+there make a display of his wonderful powers. He was on the point of
+crossing the threshold of the building that had been erected for him by
+the care of Nats, when a female convert, named Garamie, who had become
+an Anagam, came into his presence, and after the usual prostrations said
+to him, "Glorious Buddha, it is not necessary that you should take the
+trouble of working wonders; I, your servant, will do it." "What wonder
+will you work, my daughter, Garamie?" replied Buddha. "I will," said
+Garamie, "fill up the space with water, and plunging into the water in
+an eastern direction, I will come back, and reappear in the west like a
+water-fowl. On my appearance before the crowd they will ask, What is
+this water-fowl? And I will answer to them, that this water-fowl is
+Garamie, the daughter of the most excellent Buddha. This is the wonder I
+will accomplish. The heretics, on seeing it, will say to themselves, If
+such be the power of Garamie, how much greater and more wonderful must
+be that of Buddha himself?" "I know," said Buddha, "that you have such a
+power, but it is not for your sake that these crowds have been gathered
+together;" and he refused the solicited permission. Garamie said to
+herself, Buddha would not allow me to work this great wonder, but there
+is some one else that can do greater things than I; perhaps Buddha will
+not be so inflexible with them as he is with me. She then withdrew to a
+becoming place.
+
+Buddha thought within himself, There are many among my disciples who can
+make a display of great wonders; it is meet that the crowds should be
+aware of it, and see how, with hearts stout as that of the lion, they
+are ready to perform the most wonderful feats. He said aloud, "Who are
+they that can do wonders? let them come forward." Many came into his
+presence with a lion-like boldness and a thundering voice, craving for
+the honour of displaying supernatural powers. Among them was a rich
+man, named Anatapein; a female child, called Tsera; a grown-up woman,
+and Maukalan. They volunteered their services to perform the most
+extraordinary wonders, in order both to frighten the heretics, and make
+them understand that, if such a power belonged to the disciples, what
+that of Buddha himself must be. But Buddha would not accept their
+proffered services, and said to them that the people had not been
+assembled there for their sake, but for his; and that to him alone was
+reserved the task of enrapturing the crowds by the great wonders he was
+preparing to show. Addressing Maukalan, he said to him that, being a
+Buddha, he could not leave to others the trouble of performing his own
+duty. In a former existence, when he was a bullock, he drew from a muddy
+place a heavily-laden cart, to save a Brahmin's property and rejoice his
+heart.
+
+Buddha ascended to the immense road which he had created in the air in
+the presence of the crowd, that filled a place of eighteen youdzanas in
+breadth and twenty-four in length. These wonders which he was about to
+display were the result of his own wisdom, and could not be imitated by
+any one. He caused a stream of water to issue from the upper part of his
+body and flames of fire from the lower part, and on a sudden the reverse
+to take place; again fire issued from his right eye, and streams of
+water from his left eye, and so on from his nostrils, ears, right and
+left, in front and behind. The same wonder too happened in such a way
+that the streams of fire succeeded the streams of water, but without
+mingling with each other. Each stream in an upward direction reached the
+seats of Brahmas; each stream in a downward direction penetrated as far
+as hell; each in a horizontal direction reached the extremities of the
+world. From each of his hairs the same wonderful display feasted the
+astonished eyes of the assembled people. The six glories gushed, as it
+were, from every part of his body, and, made it appear resplendent
+beyond description. Having no one to converse with, he created a
+personage, who appeared to walk with him. Sometimes he sat down, while
+his companion was pacing along; and at other times he himself walked,
+whilst his interlocutor was either standing or sitting. All the while
+Buddha put to him questions which he readily answered, and in his turn
+replied to the interrogations that were made to him. At intervals Phra
+preached to the crowd, who were exceedingly rejoiced, and sung praises
+to him. According to their good dispositions, he expounded the various
+points of the law. The people who heard him and saw the wonderful works
+he performed, obtained the understanding of the four great principles.
+
+Buddha, having completed the twofold work of preaching to the crowds,
+and exciting their respect and admiration by the most astonishing
+display of the most extraordinary miracles, began to think within
+himself as follows: To what place have all former Buddhas resorted after
+the display of signs, and spent the season? He saw by a stretch of his
+incomparable foresight that all of them had gone to the seat of
+Tawadeintha, in the Nats' country, to announce the perfect law to their
+mothers. He resolved to go thither too. With one step he reached the
+summit of the mountain Ugando, at a distance of 160,000 youdzanas, and
+another step carried him to the top of the Mienmo mountain. This was
+done without any effort on the part of Buddha. Those mountains lowered
+their summits to the very spot where he was standing, and rose up again
+to resume their lofty position. Buddha found himself brought almost
+instantaneously to the seat of Tawadeintha.[6] He took his position on
+the immense rock Pantukambala. When he lay extended there upon his
+tsiwaran, the huge mass on a sudden contracted itself to the very narrow
+dimensions of his dress.
+
+The people who had seen Buddha, and who could not now descry him, found
+themselves in a state of bereavement, as if the sun and the moon had
+disappeared from the sky. They gave full vent to their cries and
+lamentations, saying: We are now deprived of the blessed presence of him
+who is the most excellent among the three sorts of beings, men, Nats,
+and Brahmas. Some said he has gone to this place; some replied, no, he
+has gone to that place. Many of the people, who had just arrived from
+different parts of the country, were exceedingly grieved, because they
+could not see him. They all repaired before Maukalan, to ascertain from
+him what place Buddha had gone to. Maukalan knew it, but he wished to
+leave to Anourouda the honour of satisfying their curiosity. The latter
+said to them that Buddha had gone to the seat of Tawadeintha to preach
+the law to his mother, and spend there one season on the rock of
+Pantukambala. He added, that he would be back in three months hence, on
+the day of the full moon of Thadin-kioot (October). They came to the
+spontaneous resolution to remain on that very spot, and not to return
+to their homes, until they had seen Buddha a second time. They erected
+temporary sheds; and, though the place was small for such a countless
+multitude, they managed to accommodate themselves in the best way they
+could. Previous to his departure, Buddha had enjoined on Maukalan to
+remain with the people and preach to them the law. Maukalan faithfully
+complied with the request, and during three consecutive months
+instructed the people, and answered all their questions. The rich man
+Anatapein fed the Rahans and the assembly abundantly during the whole
+time.
+
+
+FOOTNOTES
+
+    [1] It is impossible to assign the motive that induced the
+    compiler of Buddha's life to insert in his work a long episode
+    on the celebrated physician Dzewaka. The story is in itself
+    uninteresting, and throws no light whatever on the history of
+    the supposed originator or reformer of Buddhism. For this reason
+    it has been thought quite unnecessary to give a complete
+    translation of the whole passage. The name of Dzewaka is quite
+    familiar to the adepts of the medical art in Burmah. Many times
+    the writer has made inquiries respecting the works of the
+    Hippocrates of India, but he has never been able to meet with
+    mention of or allusion to such compositions. Hence he has been
+    led to suppose that the father of medicine in these countries
+    has left behind him no writings to embody the results of his
+    theoretical and practical favourite pursuits. Surgery appears to
+    have been no novelty with our great doctor, since we see him on
+    an occasion extracting from the body of a prince, by means of an
+    incision, a snake that put his life in peril.
+
+    The numerous quacks who in Burmah assume the name of physicians,
+    and are ever ready to give medicines in all cases, even the most
+    difficult and complicated, are ignorant of the very elements of
+    the surgical art. They possess a certain number of remedies,
+    made up of plants, which, when applied under proper
+    circumstances and in certain cases, work wonderful cures. But
+    the native physicians, unable in most instances to discern the
+    true symptoms of diseases, prescribe remedies at random, and
+    obtain, in too many cases, results most fatal to the unfortunate
+    patient. In medicine as well as in religion, ignorance begets
+    superstition and recourse to magical practices. We may
+    positively assert that the black art is, with native
+    practitioners, an essential concomitant to the practice of
+    medicine. When a physician has exhausted the limited stock of
+    remedies that he possesses, and he finds, in spite of his
+    exertions, that the disease bids defiance to his skill, he
+    gravely tells the relatives of the patient that some evil spirit
+    is interfering with his remedies, and that he must be expelled
+    ere there can be any chance of relieving the sufferer and
+    obtaining his recovery. Whereupon a shed is erected with the
+    utmost speed on a spot close to the house of the patient.
+    Offerings of rice, fruits, and other articles are made to the
+    pretended evil spirit, who is supposed to have got hold of the
+    sufferer's body. Dances of the most frantic character are
+    carried on by his relatives. Males will only officiate in
+    default of females; preference is always given to the latter.
+    Young girls, say the Burmese, are the fittest persons for the
+    occasion, as it is supposed that the evil Nat is more
+    effectually and easily propitiated by the power of their charms.
+    This exercise lasts until, strength at last failing them, they
+    drop down in a state of complete exhaustion and prostration.
+    They appear as if they had entirely lost their senses. In that
+    state they are supposed to be inspired by the evil spirit.
+    Interrogated by the physician on the nature of the disease, and
+    the proper remedies to be applied for eradicating it, they give
+    answers, or rather they become channels through which the
+    spirit, satisfied with the offerings made in his honour,
+    condescends to declare that he has now left the patient, and
+    that by placing him under a certain treatment, which he fails
+    not to indicate, he will soon recover his health. Occurrences of
+    this nature are exceedingly common. They are called by the
+    natives festivals of the _Nat-pan_, or of the possessing spirit.
+
+    [2] The first followers of Buddha, observing a mode of life much
+    resembling that of the Rathees, had hitherto made use of the
+    dress they had purchased previous to their leaving the world.
+    But when they became professed members of the new society, they
+    were subjected to the observance of the vow of strict poverty,
+    and had to depend entirely on public charity for the obtaining
+    of the required food and raiment. The old clothes brought at the
+    time of their entering the society were worn out and unfit to be
+    put on. Others were to be provided for by some means that would
+    not wound the delicate feeling of absolute poverty. The only one
+    that occurred was the willing and liberal dispositions of the
+    lay members of the Buddhist community. This new source of
+    abundant alms was opened by our Buddha himself, on the occasion
+    of the offering made by Dzewaka. Desiring likewise to do away
+    with the scruples many religious might entertain respecting the
+    lawfulness or unlawfulness of receiving articles of dress,
+    Gaudama laid it down as a regulation that all the religious
+    could lawfully accept all that might be willingly offered them
+    by the faithful. In the foregoing pages we have seen the founder
+    of Buddhism granting to his followers permission to receive
+    houses and landed properties presented to communities. Now the
+    same legislator, adhering to the same principle, gives a fuller
+    development thereto, and extends to articles necessary for dress
+    the leave to receive offerings of this description, proffered by
+    the faithful to the religious. In the book of Buddhist
+    ordinations, or promotion to the degree of Patzin, mention is
+    made of these two sorts of permissions given to the Rahans.
+
+    [3] It was at that moment that Gaudama delighted to reveal to
+    his disciples the most startling points of his doctrine, and
+    made them familiar with certain tenets upon which he laid much
+    stress. He wished that what he looked upon as subjects of the
+    greatest importance, should be come familiar to them. No doubt
+    he intended that those favourite topics should become the
+    spiritual food upon which his disciples' minds should feed
+    during the hours devoted to meditation. Those who are
+    uninitiated in the doctrines of Buddhism will not understand the
+    meaning of such an expression. It is difficult to obtain the
+    nature of man. Such language is, however, in perfect accordance
+    with the principles of that system. A being, who is in one of
+    the four states of punishment, that of an animal, for instance,
+    shall have, in many instances, to pass through an immense number
+    of various existences, ere he can escape from the circle of
+    animal existences, and at last emerge into that of man. To give
+    us an idea of the excessive difficulties a being has to
+    encounter, they make use of the following comparison. Let us
+    suppose that a needle be dropped from one of the seats of
+    Brahmas, and at the same time a man on earth be keeping another
+    needle with the point upwards. It will be more easy for the two
+    needles' extremities to come in contact one with the other, than
+    it will be to a being in the condition of animal to reach the
+    state of man. On the same principle one can easily imagine what
+    mighty efforts must be made during countless existences ere a
+    simple man can obtain all the qualifications necessary for
+    enabling him to become a Buddha. The theory of Gaudama, on this
+    point, resembles much that of some modern thinkers who preach
+    the perfectibility of man to an almost infinite degree.
+
+    [4] The conversion of Ouggasena and of his companions, procured
+    by the direct intervention of Buddha himself, is another
+    instance of the truly liberal spirit which animated the great
+    preacher. His law was intended for all without exception. The
+    profession of these individuals whom he so peculiarly selected
+    was far from being a respectable one. The proud Brahmin would
+    not have condescended to take notice of people who, in his
+    opinion, had degraded themselves so low. But the new teacher,
+    though born from parents belonging to a high caste, entirely
+    free from the prejudices inculcated by the narrow spirit of
+    caste, rose himself to such a high position as to look upon man,
+    whatever his condition or position might be, as a fellow-being
+    fully entitled to the benefit of his instructions. This is one
+    of the most striking features of his preachings, its
+    universality as regards persons and places. It enables us to
+    account for the rapid and astonishing diffusion of his doctrines
+    through so many countries. It constitutes the essential and
+    capital difference between the two great systems which, in days
+    long passed by, have contested for the religious supremacy over
+    the Indian peninsula.
+
+    In the subsequent story of Thoodaudana's illness, we see Buddha
+    first, then Ananda, Thariputra, and Maukalan relieving the
+    illustrious patient from his bodily distemper, by invoking, not
+    the interference of a supreme Being, whom they ignore, but a
+    certain power or influence connected with former good deeds. A
+    great, nay, a miraculous, effect is produced by the agency of a
+    cause which no one but a Buddhist can understand. He has
+    recourse to _kan_, or the influence resulting from meritorious
+    actions, as to a mighty agent who has the power to work any
+    desired result whatever. But how a man can by his own will
+    control the influence of his good actions, so as to produce a
+    grand effect in no way short of a miracle, is a thing which can
+    in no rational way be explained or accounted for.
+
+    [5] The rebuke given by Buddha to the disciple who had, without
+    permission, made such a display of miraculous power, intended
+    though it was for the promotion of his glory, was designed to
+    operate as a salutary check on the pride that might find its way
+    into the heart of even the most privileged beings. Such a lesson
+    was deemed of the greatest importance, since we find in the book
+    of Buddhistic ordinations the sin of boasting of or pretending
+    to the power of working wonders, &c., ranked among the four
+    capital sins, excluding a Rahan for ever from the society of the
+    perfect, and depriving him of his rank and dignity. Buddha, it
+    seems, wished to reserve to himself alone the honour of working
+    miracles, or to give the permission, when circumstances should
+    require it, to some of his disciples to do the same in his name
+    and for the exaltation of his religion.
+
+    The following story of Purana and his five associates holds a
+    prominent rank among the events that have rendered Buddha so
+    celebrated. Gaudama, as it has been already mentioned in some
+    foregoing notes, was an ascetic who had studied philosophy under
+    eminent masters who belonged to the Brahminical school. In many
+    of his opinions, as well as in his mode of life, there was no
+    perceptible difference between him and the followers of the
+    Brahmins. The writings of the latter, as well as those of the
+    earliest Buddhists, exhibit to us the sight of a great number of
+    schools; where opinions on ontology, morals, and dogmas, &c., at
+    once various, multifarious, and opposite, were publicly taught.
+    Then the human mind, left to its own resources, launching forth
+    into the boundless field of speculative philosophy, ran in every
+    direction, searching after truth. The mania for arguing,
+    defining, drawing conclusions, &c., in those days, prevailed to
+    an extent scarcely to be credited. Many centuries before
+    Aristotle wrote the rules of dialectics, the Indian philosophers
+    had carried the art of reasoning to a great degree of nicety and
+    shrewdness. Witness the disputes and discussions between the
+    Brahmins and the immediate disciples of Buddha. When our Phra
+    began to attract about his person crowds of hearers and
+    disciples; when his opinions on the end of man were understood
+    and appreciated; when the system of castes received the first
+    shock from the new but rapidly progressing doctrine; when the
+    eyes and hearts of the people were slowly at first, and rapidly
+    afterwards, centred on the new preacher and his disciples; when
+    at last alms, that had hitherto flowed into the abodes of the
+    Brahmins, began to enter into new channels and carry their
+    substantial produce to the door of the followers of the new
+    sect, then jealousy and other passions began to agitate the
+    hearts of those who had hitherto retained an undisputed sway
+    over the credulity of the people. They tried, if credit be given
+    to the works of Buddhists, every effort and devised every means
+    in order to oppose the progress of the new doctrine.
+
+    In this instance, Purana and his friends, assisted, as the
+    Buddhists pretend, by the agency of the evil one, wished to
+    enter into discussion with Buddha and to surpass him in the
+    display of miraculous power. The contest was to take place in
+    the country of Thawattie, in the presence of the king and of a
+    countless multitude assembled for the purpose. Purana, as usual
+    with Buddhists in regard to those who held opinions different
+    from their own, is styled a heretic. Of the opinions of the
+    enemies of Buddha nothing is said in the present work, but the
+    writer has had the opportunity of perusing another work where a
+    slight allusion is made to those six holders of heterodox
+    doctrines. Their opinions were at variance on the beginning of
+    this world, the eternity of matter, the existence of the soul,
+    and a first principle, creator of all that exists. We may infer
+    therefrom that they were heads or chiefs of various schools,
+    who, though not agreeing among themselves upon purely
+    speculative doctrines, united and combined against the common
+    enemy. A detailed account of the doctrines held by these six
+    heretics would prove highly interesting, as it would throw some
+    light on the very obscure and imperfectly known history of
+    Indian philosophy, in the days when Buddhism assumed the shape
+    of a religious system. To those who are unacquainted with Indian
+    literature, the great progress made by Hindus in philosophical
+    sciences at such an early period may appear somewhat doubtful:
+    but modern discoveries made all over the Indian peninsula leave
+    not the least doubt respecting this startling assertion. At a
+    period when Greece and the other regions of Europe were sunk in
+    a state of complete ignorance, most of the branches of
+    literature were successfully cultivated on the banks of the
+    Ganges. The study of philosophy always supposes a great
+    intellectual advancement. There would, therefore, be no rashness
+    whatever in asserting that the present state and condition of
+    India, as regards literary progress, are much below the mark
+    that was attained at such a remote period. The epoch of literary
+    decadence began with the devastating expeditions of the
+    fanatical Moslem in the tenth century. It is probable, too, that
+    the religious and sanguinary conflicts between the Buddhists and
+    Brahminists have had their share in bringing about a similar
+    result. The latter, having obtained the ascendancy over their
+    adversaries, became more bigoted. They would no longer tolerate,
+    to the same extent as before, the liberty of elaborating new
+    systems, lest some successful philosopher might hereafter
+    propagate opinions at variance with their own, undermine the
+    mighty fabric of their creed, and endanger the holding of that
+    absolute sway and paramount influence they had recovered, after
+    centuries of a deadly contest with the disciples of the
+    philosopher of Kapilawot.
+
+    [6] The preachings of Buddha were not to be confined to the
+    narrow limits of man's abode; they were designed to reach much
+    further. All beings living in the six seats of Nats were to
+    share with men the blessings of the publication of the perfect
+    law. It has been already stated at length, in a foregoing note,
+    that the condition of Nats is merely a state of pleasure and
+    enjoyment allotted to those who in former existences had done
+    some meritorious work. The fortunate inhabitants of these
+    celestial regions remain in those seats until the sum of their
+    respective merits being, as it were, exhausted, they return to
+    the abode of man, the true place of probation for all beings
+    living therein. The condition of Nat, therefore, is not a
+    permanent one; the Nat, after his time of reward is over, has to
+    migrate to our terrestrial abode, begin a new existence, and
+    endeavour to advance himself in the way of perfection by the
+    practice of virtue. He is as yet very far from the state of
+    Neibban. Like man, he has to learn the sublime law, and to
+    become acquainted with the roads leading to the four high
+    perfections. Buddha, who came to announce the law of salvation
+    to all beings, could not but go to the seats of Nats, and teach
+    them the way to free themselves from the turmoil of never-ending
+    existence. The preachings of Buddha for three consecutive months
+    were attended with a success that must have exceeded his most
+    sanguine expectations. Millions of Nats were converted, and
+    forthwith obtained the deliverance. Others less advanced in
+    merits obtained the first, or second, or third state of
+    perfection.
+
+    During his stay in the other seats of Nats, Buddha gave a
+    decision on the merits of almsgiving, which is certainly to the
+    advantage of the yellow-dressed Bickus, but appears somewhat
+    opposed to all principles of justice and reason. In his opinion
+    the inward dispositions of him who gives alms has nothing to do
+    with the merits resulting from such a good work. Those merits
+    are strictly proportionate to the degree of sanctity or
+    perfection of him who receives alms. Such doctrine, destructive
+    of the purest and noblest motives that can actuate man to do
+    good, is openly upheld now both in theory and practice by the
+    Buddhist monks. When they receive alms from the admirers of
+    their saintly mode of life, they never think of returning thanks
+    to those who so liberally administer to all their material
+    wants; they content themselves with saying, Thadoo, thadoo; that
+    is to say, Well, well; and the pious offerer withdraws perfectly
+    satisfied and happy, relying on the merits he has gained on this
+    occasion, and longing for another opportunity of doing the like.
+    The liberality of the laity towards the religious is carried to
+    an excess scarcely to be credited. Government do not interfere
+    in the maintenance of the perfect, and yet they are abundantly
+    supplied with all the necessaries, nay, the luxuries, of life.
+    They live on the fat of the land.
+
+    That the crowds of people might be better prepared for hearing
+    the sacred law and obtaining a correct understanding of it,
+    Buddha charges Maukalan to a regular fast, or at least
+    abstinence, carried to a considerable degree. A free and copious
+    use of nourishing substances unfits man for mental exertions,
+    occasions in him heaviness and supineness, enervates and weakens
+    the vigour of the intellect, and gives to matter a
+    preponderating influence over the soul. The advice will hold
+    good everywhere, but it becomes particularly pressing and
+    stringent when addressed to an audience of Buddhists, who
+    require the full force of their mind to be able to understand
+    the various bearings of a doctrine resting on the most abstruse
+    principles, the end of which too is to disentangle the soul from
+    the influence of materiality. Up to this day in Burmah there are
+    some remnants of the observance of fast during the three months
+    of Lent, when the law is oftener expounded to and better
+    observed by religious people. The obligation of fasting during
+    the days of the quarters of the moon is generally admitted, and
+    some few observe it, if not always, at least from time to time.
+    The generality of the Burmese people entirely disregard fasting.
+
+    Curious but interesting is the reply Buddha gave to Thariputra,
+    who rejoiced exceedingly because men and Nats vied with each
+    other in paying great honours to him. He unhesitatingly states:
+    Blessed are all those who rejoice on his account. By this joy we
+    ought not to understand the transient and momentary affection of
+    the heart, elicited by some pleasing and agreeable occurrence;
+    but the kind of joy alluded to is a rational, philosophical, and
+    religious one, having its origin, first, in a full and perfect
+    knowledge of Buddha's transcendent excellence, rendering his
+    person an object of the highest admiration; and, second, in a
+    lively confidence in his benevolence and goodness towards all
+    beings, which urge him to labour for their deliverance from all
+    miseries and their guidance to a state of peace and rest. Such a
+    joy, diffused over the heart, creates an ardent love for Buddha
+    and his doctrine; that affection rests, not on Buddha, as a mere
+    individual, but on him who is the personification of a saviour
+    of all beings. It implies faith in him and his preachings, as
+    well as a strong confidence in his power and willingness to
+    confer the greatest possible benefits. Hence there is no wonder
+    to hear Buddha declaring all those blessed who on that solemn
+    occasion rejoiced in him.
+
+
+
+
+CHAPTER X.
+
+    _Buddha's proceedings in the seat of Tawadeintha -- His
+    triumphant return to the seat of men, in the city of Thin-ka-tha
+    -- He is calumniated by the heretics of Thawattie -- Eighth
+    season spent in the forest of Tesakala -- Subsequent preachings
+    -- He meets with a bad reception in the Kothambi country --
+    Dissension among the disciples -- Reconciliation -- Travels of
+    Buddha -- Preaching to a Pounha who tilled a field._
+
+
+While Buddha was in the seat of Tawadeintha all the Nats came from more
+than ten thousand worlds to his presence; but the glory that always
+encompasses their bodies disappeared, or was completely outshone by that
+of Buddha's person. His mother, a daughter of Nats, came from the seat
+of Toothita to see her son and hear his instructions. She sat on his
+right. Two sons of Nats stood by the right and left of his mother. The
+crowd was so great that it covered a surface of eighteen youdzanas. In
+that immense assembly two Nats were conspicuous by their particular
+demeanour and position. One of them stood so close to Buddha as to touch
+almost one of his knees, the other was standing in a respectful position
+afar off. Buddha asked the latter what he had done to deserve the place
+he occupied. He answered that, during former existences, he had made
+abundant alms indeed, but his merits had been comparatively small,
+because he had not done those good works to persons eminent for their
+sanctity. The same question was put to the other Nat, who said that he
+was, in a former existence, living in very narrow circumstances, but
+that he had had the good fortune of giving alms, according to his
+limited means, to persons who were much advanced in merits. With a voice
+that was heard by the crowds on the seat of men, Buddha proclaimed the
+immense advantage of giving alms to and supporting the Rahans and those
+advanced in perfection. They were, said he, like good seed sown on a
+good field, that yields an abundance of good fruits. But alms given to
+those who are as yet under the tyrannical yoke of passions are like a
+seed deposited in a bad soil; the passions of the receiver of alms
+choke, as it were, the growth of merits. At the conclusion, the two Nats
+obtained the reward of Thautapan. The crowds on earth had also the
+benefit of hearing his instructions.
+
+Whilst Buddha was in the middle of the Nats, he announced the law of
+Abidama to his mother. Having to go about to get his food, Buddha
+created a likeness of another Buddha, whom he commissioned to continue
+the preaching of the Abidama. As to himself, he went to the mountain of
+Himawonta, ate the tender branches of a certain tree, washed his face in
+the lake Anawadat, and partook of the food he received from the Northern
+Island. Thariputra went thither to render him all necessary services.
+When he had eaten his meal, he called Thariputra, and desired him to go
+and preach the law of Abidama to five hundred Rahans, who were present
+when the display of wonders took place, and were much pleased with it.
+In the time of the Buddha Kathaba those five hundred Rahans were bats,
+living in a cave much resorted to by Rahans, who were wont to repeat the
+Abidama. Those bats contrived to retain a certain number of words, the
+meaning whereof they could not understand. When they died, they were
+transferred into one of the seats of Nats; and when they became men
+anew, they had the good fortune to be born from illustrious parents, in
+the country of Thawattie, and when Phra showed his powers, they were
+much pleased. They became Rahans under Thariputra, and were the first to
+understand perfectly the sublime law of Abidama.
+
+As to Buddha, he returned to the seat of Tawadeintha and continued the
+instructions, where the Buddha of his creation had left them. At the
+end of three months' preaching, an innumerable number of Nats knew and
+understood the four great principles. As to his mother, she obtained the
+perfection of Thautapan.
+
+The time when Buddha was to return to the seat of men was near at hand.
+The crowds, eager to know the precise time when Buddha was to come back
+among them, went to Maukalan to ascertain from him the precise day on
+which they would be blessed with his presence. "Well," said Maukalan to
+the people, "in a very short time I will give you an answer on the
+subject of your inquiry." That very instant he plunged to the bottom of
+the earth and reappeared, but when he was at the foot of the Mienmo
+mountain, he ascended, in the view of the crowd whom he had left, and
+soon arrived in the presence of Buddha, to whom he explained the object
+of his errand. "My son," answered Buddha, "in what country does your
+brother Thariputra spend his season?" "In the city of Thin-ka-tha,"
+replied Maukalan. "Well," said Buddha, "seven days hence, at the full
+moon of Thadin-kioot (October), I will descend near the gate of
+Thin-ka-tha city; go and tell the people that those who desire to see me
+must go to that country, distant thirty youdzanas from Thawattie. Let no
+one take any provision; but by a rigorous abstinence let them dispose
+themselves to hear the law that I will preach." Maukalan, having paid
+his respects to Buddha, returned to the place where the assembled
+multitude anxiously waited for him. He related to them all the
+particulars regarding his interview with Buddha, and conveyed to them
+the much-wished-for intelligence of his speedy return on earth.
+
+On the day of the full moon of Thadin-kioot (October), Buddha disposed
+himself to go down to the seat of men. He called a prince of Thagias and
+directed him to prepare everything for his descent. Complying with his
+request, the Thagia prepared three ladders or stairs, one made of
+precious stones, occupying the middle; one on the right made of gold;
+and a third, made of silver, on the left. The foot of each ladder rested
+on the earth, near to the gate of Thin-ka-tha city, and their summits
+leaned on the top of the Mienmo mountain. The middle ladder was for
+Buddha, the golden one for the Nats, and that of silver for the Brahmas.
+Having reached the summit of the steps, Buddha stopped awhile, and
+resolved to make a fresh display of his power. He looked upwards, and
+all the superior seats of Brahmas were distinctly descried; on his
+looking downwards, his eyes could see and plunge into the bottom of the
+earth to the lowest hell. The Nats of more than a thousand systems could
+see each other. Men could perceive Nats in their fortunate seats, and
+Nats saw men in their terrestrial abode. The six glories streamed forth
+with an incomparable splendour from Buddha's person, which became
+visible to all the crowds. There was not one who did not praise Buddha.
+Having the Nats on his right, and the Brahmas on his left, the most
+glorious Phra began his triumphant coming down. He was preceded by a
+Nat, holding a harp in his hands and playing the most melodious tunes;
+another Nat fanned him; a chief of Brahmas held over him a golden
+umbrella. Surrounded with that brilliant _cortege_, Buddha descended
+near the gate of Thin-ka-tha city, and stopped there for awhile.
+Thariputra came forthwith into the presence of Buddha, paid him his
+respects at a becoming distance, and said, with a heart overflowing with
+joy: "On this day, O most glorious Buddha, all the Nats and men are
+showing their love to you." Buddha replied: "Blessed is Thariputra, and
+blessed are all those who rejoice on my account. Men and Nats love him
+who is acquainted with the sublime law, who has put an end to his
+passions, and who has attained to the highest state of contemplation."
+At the end of his discourse, innumerable beings understood the four
+great principles, and the five hundred Rahans whom Thariputra was
+commissioned to instruct reached the state of Arahat. On the spot where
+all Buddhas set their feet, when coming from the seat of Tawadeintha, a
+dzedi[1] has always been erected.
+
+Buddha, on leaving Thin-ka-tha, shaped his course towards Wethalie, and
+took his abode in the Dzetawon monastery. The fame of the wonders he had
+performed increased his reputation, and elicited from the people fresh
+tokens of respect and veneration. Alms poured from all quarters into the
+monastery; the liberality of the people towards his person and that of
+his disciples expanded in a wonderful manner. The heretics, who swarmed
+in Wethalie and its neighbourhood, became exceedingly jealous of
+Buddha's successes. The loss which they sustained in the donations of
+the people added fuel to the inward discontent. They resolved to devise
+some means to lower the character of Buddha in the opinion of the
+people. After a long deliberation, they fixed on the following plan:--A
+certain woman of great beauty, but of a rather doubtful character, was
+induced to join them in accusing Gaudama of having violated her. She
+contrived to assume the appearance of a person in a state of pregnancy,
+and, covering herself with a piece of red cloth, she went about the town
+spreading evil reports respecting Buddha's character. She had the
+impudence even to go into the Dzetawon monastery, and ask Buddha to
+provide a place for her approaching confinement, and likewise
+maintenance for herself and the child she was by him pregnant with. Such
+an infamous calumny did not, however, move him in the least. Conscious
+of his innocence, he lost nothing of his usual composure and serenity.
+But by the interference of the Thagia the slander was made manifest. Two
+mice bit the strings that kept tied up on the abdomen the apparatus
+designed to prop up the deceit, and, on a sudden, the whole fell on the
+ground, proclaiming at once the innocence of the sage and smiting his
+enemies with confusion.
+
+Every one present on the occasion gave vent to his just indignation at
+such a base attempt on the part of the heretics. But Buddha meekly
+replied that what had just happened was a righteous retribution for a
+misbehaviour of his own during a former existence. At that time, he was
+on a certain day under the influence of liquor, when he chanced to meet
+on his way a Pitzegabuddha. Without any reason or provocation, he abused
+the holy man with the lowest and coarsest expressions, and went so far
+as to tell him that his whole life was but a series of hypocritical
+actions. Turning then towards his disciples, he added, with a grave
+countenance, that what they had now witnessed was the just punishment
+inflicted on him under the influence of the demerit created and
+generated by his former evil doing.
+
+The eighth season was spent in the grove or forest of Tesakala, and when
+the rains were over, the most excellent Phra travelled throughout the
+country, preaching and teaching the right way to many. Countless
+converts entered one of the four ways, and many obtained at once the
+deliverance.
+
+In the town of Santoo-maragiri, he was preaching to the benefactors who
+had fed him and his disciples. Among the hearers were two persons,
+Nakoulapita and Nakoulamata, husband and wife, belonging to the pounha
+race. During a great many successive former existences they had had the
+good fortune to be father, mother, uncle, aunt, &c., to Buddha. During
+the present existence the feeling of affection towards him with whom
+they had been so long and so intimately connected was powerfully
+awakened and glowed in their hearts. Under the influence of that
+natural, kindly, and tender feeling, they came forward, and prostrating
+themselves before Gaudama, said to him: "Dear son, how is it that you
+have been away from us for so long a while? We are so happy to see you
+after so long an absence." Buddha, remaining indifferent to such a scene
+and language, knew at once what were the real wants of that good couple,
+and in what manner he could acknowledge the great favours he had during
+former existences received at their hands. He preached to them the most
+excellent law. They were thoroughly converted. The next morning they had
+the happiness to supply their great teacher and his company with the
+choicest food. Meanwhile they addressed to him the following request:
+"During many existences we both have always been happily united: not a
+word of complaint or quarrel has ever passed between us. We pray that in
+our coming existences the same love and affection may ever unite us
+together." Their request was affectionately granted, and Buddha, in the
+presence of a large assembly, pronounced them blessed and happy amongst
+all men and women.
+
+The son of the ruler of the country where these things happened was, to
+his great affliction, childless. He invited Buddha to come and partake
+of his hospitality in his house. The offer was accepted. Great
+preparations were made for the reception of the illustrious visitor. The
+prince had some of his own clothes laid on the way that Buddha was to
+follow, in the hope that by treading over them he might communicate a
+certain virtue, whereby he would have the object of his earnest desire
+realised. On his arrival near the entrance of the house, Buddha stopped
+and refused to proceed farther. Meanwhile, he beckoned Ananda to remove
+the clothes. This was done accordingly, to the prince's deep
+disappointment. After the meal, Gaudama explained to him that he and his
+wife during a former existence had lived on eggs and had killed many
+birds. Their present barrenness was the just punishment of their former
+trespassing; but their actual good dispositions having atoned for the
+past transgressions, they would be blessed with children. Both were
+overjoyed at this news. They believed in Buddha, obtained the state of
+Thautapan, and thereby entered into the current of perfection. Their
+faith in Buddha's word procured for them so happy a result.
+
+During all the time that elapsed after the rain, Buddha travelled
+through the country, engaged on his usual benevolent errand, and
+converting many among men and Nats. In the country of Garurit, in a
+village of pounhas called Magoulia, the head man, one of the richest in
+the place, had a daughter whose beauty equalled that of a daughter of
+Nats. She had been in vain asked in marriage by princes, nobles, and
+pounhas. The proud damsel had rejected every offer. On the day that her
+father saw Gaudama, he was struck with his manly beauty and meek
+deportment. He said within himself: "This man shall be a proper match
+for my daughter." On his return home he communicated his views to his
+wife. On the following day, the daughter having put on her choicest
+dress and richest apparels, they all three went with a large retinue to
+the Dzetawon monastery. Admitted to the presence of Buddha, the father
+asked for his daughter the favour of being allowed to attend on him.
+Without returning a word of reply, or giving the least sign of
+acceptance or refusal, Buddha rose up and withdrew to a small distance,
+leaving behind him on the floor the print of one of his feet. The
+pounha's wife, well skilled in the science of interpreting wonderful
+signs, saw at a glance that the marks on the print indicated a man no
+longer under the control of passions, but a sage emancipated from the
+thraldom of concupiscence. She communicated her views to her husband,
+who had the impudence to go to Buddha's presence and renew the same
+offer. Buddha meekly replied: "Pounha, I neither accept nor decline your
+offer; in your turn, listen to what I have to say." He then went on to
+relate how he had left the world, resisted Manh's temptation, lived in
+solitude for six years, and freed himself from the net of passions. He
+concluded by stating that, having become a Buddha, he had for ever
+conquered all passions. At the conclusion of the instruction, both
+father and mother became established in the state of Thautapan. The
+damsel was highly offended at the refusal she experienced, and retained
+a strong feeling of hatred towards him who had declined her proffered
+favours. Her father took her into the Kothambi country, where she was
+offered to the ruler, who, smitten with her charms, elevated her to the
+rank of first queen.
+
+In the country of Kothambi, there lived three rich men. These three men
+fed during the rainy season every year five hundred hermits, who came
+from the Himalaya range for the purpose of obtaining their maintenance.
+These charitable laymen went over to Wethalie for the purpose of trade.
+There they met Buddha, and earnestly pressed him to come to their
+country and preach the law. The invitation was accepted. They returned
+home, and built for the accommodation of the illustrious visitor each of
+them one monastery. When all was ready, Buddha went to Kothambi,
+attended by five hundred disciples. He spent there the ninth season.
+During his stay he dwelt by turns in each of the three monasteries, and
+was abundantly supported by the rich man in whose monastery he took his
+abode.
+
+In the country of Kothambi there were as yet few disciples or believers
+in Buddha; but the number of holders of false doctrines was exceedingly
+great. Secretly supported by the first queen, and actuated by jealousy
+against the new-comer, they reviled him and his disciples in every
+possible way, and did their utmost to destroy in public opinion his
+rising fame. Whenever they met Buddha's disciples, they abused them with
+the coarsest language. Unable to bear any longer so many insults,
+Ananda, in the name of his brethren, went to Buddha, and asked him to
+remove to some other place, where they would receive a becoming
+treatment. "But," said Buddha, "if we be ill-treated in the new place we
+go to, what is to be done?" "We shall proceed to some other place,"
+replied Ananda. "But," retorted Buddha, "if in that new place we be
+likewise reviled, what then?" "We shall," replied Ananda, "remove to
+some other place." Buddha remained silent for awhile, and, casting a
+gentle glance on Ananda, said to him: "A little patience will save us
+the trouble of so many travels, and certainly procure for us here what
+we may perhaps vainly look for anywhere else. By patience and endurance
+the wise man conquers all his enemies. Behold the war-elephant; he
+plunges into the thickest of the raging conflict, regardless of the
+darts and arrows flying in every direction, and carries all before him.
+I, too, the most excellent Buddha, shall certainly stay here, diligently
+preach the most excellent law, and perseveringly labour to disentangle
+men from the net of passions. In no way shall I care for the abuses they
+may pour on me and my disciples."
+
+Not long after this a trifling accident kindled the fire of dissension
+among the members of the assembly. The subject was, as usual, of a
+trifling nature. It was concerning a point of discipline of scarcely any
+importance, infringed unintentionally by a Rahan. He was accused by one
+of his brethren of having committed a sin. But he replied that, having
+done an act in which his will had not participated, he did not consider
+himself guilty. Each disputant attracted to his party some religious who
+supported his view of the case. The Kothambi Rahans seem to have been
+the cause of the disunion which prevailed in the community, and soon,
+like a devouring flame, extended to the female portion of the assembly.
+In vain Gaudama interfered, and exhorted the two parties to patience,
+union, and charity. In his presence the parties were silent, but in his
+absence the quarrel grew worse. At last his entreaties were unheeded,
+and discord continued to rend asunder the bond of unity. Disgusted with
+such a state of things, Buddha preached to the most distinguished
+members of the assembly the blessings of peace and concord. Such men as
+Baddia, Kimila, and Anourouddha, treasured up in their heart the
+instructions of their great master. But others continued the dispute.
+Meanwhile he resolved to separate himself for a time from all company,
+and to go to a lonely spot to enjoy the happiness of peace and
+meditation. He shaped his course towards the village of Palelayaka,
+where he received his food, and went into a grove of sala-trees, to fix
+his residence at the foot of one of those trees. The villagers, hearing
+of his intention, hastened to the spot, and built a hermit's hut for his
+use, and promised to supply him daily with his food.
+
+It was in this place that, delighting in the contemplation of unclouded
+truth, Gaudama spent the tenth season alone. The rich men of the
+Kothambi country, hearing that Buddha had departed because of the
+dissension that took place among the Rahans, became indignant. They
+openly declared their fixed intent of refusing to give anything for the
+maintenance of the Rahans, until they agreed among themselves, and
+became reconciled with their teacher. The timely threat had the desired
+effect. The disputants felt the unpleasant seriousness of their uneasy
+position. They could hold on no longer. The Rahans came to an agreement
+among themselves, and promised that after the season they would go to
+Buddha and solicit his pardon. In the forest of Paleliaka there lived a
+certain elephant, much advanced in merits, which went to Buddha, and,
+during three months, ministered to all his wants, as a most affectionate
+and devoted disciple would do towards a beloved master.
+
+The three months of Lent being completed, the rich man Anatapein made
+earnest inquiries with Ananda, respecting the place Buddha had withdrawn
+to, and charged him to invite the great preacher to come back to
+Thawattie, and live as usual in the Dzetawon monastery. Complying with
+the pious wishes of the rich man, Ananda took with himself five hundred
+Rahans, and went to the solitude of Paleliaka. He was likewise followed
+by the five hundred refractory Rahans of Kothambi, who had come to
+Wethalie. The ruler of the country and Anatapein had refused at first to
+receive them. But the prohibition had been removed on account of their
+repentance. He approached alone the place where Buddha was living. After
+the usual prostrations, Gaudama inquired whether he had come alone. He
+replied that there were with him many of his faithful disciples and the
+Kothambi Rahans. The latter came with the express purpose of asking his
+pardon, and a firm resolution to yield henceforward a perfect obedience
+to all his commands. Buddha desired them to appear in his presence. They
+came, were there well received, and their misbehaviour was forgiven.
+Gaudama explained to them the great advantage of shunning bad company
+and of living in retirement. The hearers were fully converted and
+established in the state of Thautapan. Buddha, on his return to
+Wethalie, continued preaching in every direction, and led to the
+deliverance a great number of men, Nats, and Brahmas. The stay in the
+Dzetawon monastery was not very long. Buddha went into the Magatha
+country, to a pounha village, named Nala. Not far from that village
+there is the Deckinagiri, or southern mountain, with a monastery. In
+that place Buddha spent the eleventh season.[2] His supporters were the
+pounhas of the village. The chief occupation of those men was the
+tillage of the fields. Gaudama took a particular pleasure during his
+daily walks in conversing with them, when he met them engaged in their
+daily labours.
+
+One day Buddha went into the fields, where he met a pounha, with whom he
+began to converse, in the intention of ultimately preaching to him the
+holy law. He spoke at first on the subject of his daily labour, his
+bullocks, his plough, the seed, and the harvest, which supplied the
+pounha and his family with their daily food during the year. He added:
+"I, too, am a labourer, provided with the seed and all the implements
+necessary for carrying on tillage." The pounha, surprised at what he
+heard, asked Buddha in what place he had left his bullocks, the seed,
+the plough, &c. The latter coolly replied: "All these things are with me
+at present. Hearken, O pounha, to what I am about to state. The seed is
+that fervent desire, that benevolent disposition, which prompted me at
+the foot of the Buddha Deipinkara to ask for the Buddhaship: it is the
+science which I have gathered under the tree Bodi. The rain water is
+that uninterrupted series of good works performed by me, until I have
+become a Buddha. They have been as the means of watering the good seed
+which was in me. The knowledge, or science, and wisdom are as the yoke,
+as well as the plough-shaft. The heart, or the knowing principle which
+is in me, represents the reins that serve to guide the bullocks. The
+teeth of the plough represent the diligence that must be used in
+attending to the eradicating of the principle of demerits and of bad
+works. The plough-handle represents the guiding principle of the law,
+which enables me to remove all that is bad, and promote what is good.
+The food which you, O pounha, derive from your exertions, represents the
+pure relish which is tasted by him who is bent on avoiding evil and
+doing good. When you make use of the plough, you cut or uproot all bad
+weeds. So it is with him who is penetrated with the full meaning of the
+four great truths; he cuts and uproots from himself the wicked
+inclinations and low propensities that are in him. When the labour of
+the field is over, you unyoke your bullocks and leave them to go
+whithersoever they please; so it is with the wise man. By application to
+invigorating the principle of good that leads to perfection, he lets go
+the opposite principle which gives rise to all imperfections. The
+bullocks have to work hard to complete the work of tillage. So the sage
+has to struggle hard, to till perfectly and cultivate thoroughly the
+soil of his own being, and reach the happy state of Neibban. The
+husbandman who labours so much for bringing his field into a position to
+receive the seed, and in every way to favour its growth, is imitated by
+the true sage who endeavours to free himself from the miseries attending
+existence, to advance in the way of merits by the practice of good
+works, and who thirsts after the happy condition of the perfect. He who
+works in the field is sometimes disappointed, and feels occasionally the
+pangs of hunger. He who works in the field of wisdom is exempt from all
+miseries and afflictions. He eats the fruit of his labour. He is fully
+satiated when he beholds Neibban. It is in this manner, O pounha, that I
+am a true husbandman, and am always provided with all the implements
+necessary for the tillage of man's soul." The pounha, delighted with
+such doctrine, became a convert, and professed his belief in Buddha, the
+law, and the assembly. Subsequently he applied for admittance into the
+assembly, and by energetic efforts in the arduous work of meditation, he
+became at last a Rahanda.
+
+When the rains were over, Buddha travelled through the country,
+preaching the most excellent law, with the happiest results. He went to
+the town of Satiabia, in the Kosala country. There he received from a
+pounha of Waritzaba an invitation to go to that place. The invitation
+was graciously accepted. In that town he spent the twelfth season. A
+great many pounhas were enlightened and converted by professing their
+firm adherence to the three precious things. The vile Manh Nat did his
+utmost to thwart the beneficial results of Buddha's preachings. A great
+dearth prevailing in the country, he did all that he could to starve the
+most excellent Buddha and all his followers. But he was frustrated in
+his iniquitous design by the charity of five hundred horse merchants,
+who had come from Outharapata, and were then staying in Waritzaba.
+
+Buddha, leaving this country, shaped his course through the great
+Mantala country; he travelled by the shortest route, a distance of 500
+youdzanas. He started on the day after the full moon of Tabodway, and
+spent nearly five months in this voyage. He reached the banks of the
+Ganges at Gayagati, where he crossed the mighty stream and went to
+Benares. He had not been long in that city, when he recrossed the Ganges
+and went to Wethalie, dwelling in the Gootagarathala monastery. Thence
+he went into Thawattie, preaching through all the places he visited.
+When he was in the Dzetawon monastery, he delivered the Maha Rahula
+instruction for the benefit of his son Rahula, who then was eighteen
+years old.
+
+
+FOOTNOTES
+
+    [1] The religious edifices that are to be met with in all parts
+    of Burmah deserve a particular notice. They are called dzedis in
+    all the Buddhist writings of the Burmese, but the people
+    generally speak of them under the appellation of Payas or Phras,
+    which, in this instance, is merely a title of honour of a
+    religious character.
+
+    Dzedis, in the earliest days of Buddhism, were sacred tumuli
+    raised upon a shrine, wherein relics of Buddha had been
+    deposited. These structures were as so many lofty witnesses,
+    bearing evidence to the presence of sacred and precious objects,
+    intended to revive in the memory of the faithful the remembrance
+    of Buddha, and foster in their hearts tender feelings of
+    devotion and a glowing fervour for his religion.
+
+    From the perusal of this legend, it will appear that dzedis were
+    likewise erected on the tombs of individuals who, during their
+    lifetime, had obtained great distinction by their virtues and
+    spiritual attainments among the members of the assembly. Buddha
+    himself ordered that a monument should be built over the shrine
+    containing the relics of the two great disciples, Thariputra and
+    Maukalan. In Burmah, no dzedis of great dimensions and
+    proportions have ever been erected on the ashes of distinguished
+    Phongyies. In some parts, however, particularly in the upper
+    country, there may be seen here and there some small dzedis, a
+    few feet high, erected on the spot where have been deposited the
+    remains of some saintly personages. These monuments are little
+    noticed by the people, though, on certain occasions, a few
+    offerings of flowers, tapers, &c., are made around and in front
+    of them.
+
+    Similar kinds of religious edifices have been built sometimes
+    also to become a receptacle of the Pitagat, or collection of the
+    holy scriptures. One of the finest temples of Ceylon was devoted
+    to that purpose. There was also one in the ancient city of Ava,
+    but I am not aware that there is any of this kind at Amarapoora.
+
+    Finally, dzedis have been erected for the sole purpose of
+    harbouring statues of Gaudama; but there is every reason to
+    believe that this practice gained ground in subsequent ages.
+    When a fervent Buddhist, impelled by the desire of satisfying
+    the cravings of his piety and devotion, wished to build a
+    religious monument, and could not procure relics, he then
+    remained contented by supplying the deficiency with images of
+    Buddha representing that eminent personage, in attitudes of body
+    that were to remind Buddhists of some of the most striking
+    actions of his life. In many instances, dzedis have been built
+    up, not even for the sake of sheltering statues, but for the
+    pious purpose of reminding the people of the holy relics of
+    Buddha, and, as they used to say, for kindling in the soul a
+    tender feeling of affectionate reverence for the person of
+    Buddha and his religion. If what is put forward as a plea for
+    building pagodas be founded on conviction and truth, we must
+    conclude that the inhabitants of the valley of the Irrawaddy are
+    most devotedly religious, as the mania for building dzedis has
+    been, and even now is, carried to such a pitch as to render
+    almost fabulous the number of religious buildings to be seen on
+    an extent of above seven hundred miles as far as Bhamo.
+
+    As Buddhism was imported from India into Eastern Asia there is
+    no doubt that the style of architecture adopted in the erection
+    of religious edifices came from the same quarter. To the native
+    genius of the Burmese we may allow the merit of ornamental
+    architecture for the great monasteries, and a few details of the
+    exterior decorations of the religious monuments; but no one will
+    take offence at refusing to the tribes that occupy the basin of
+    the Irrawaddy the merit of originating the plan of such
+    monuments as those to be seen in some parts of the country. It
+    is much to their credit that they have been able to raise such
+    mighty fabrics with the imperfect knowledge they possess and the
+    very limited means at their disposal. The resemblance that
+    exists between the much-defaced Buddhist monuments yet to be met
+    with in some parts of India and at Java, and those now studding
+    the banks of the Irrawaddy, leaves no doubt respecting the
+    origin of the shape and form of such monuments.
+
+    At first sight, the traveller in Burmah believes that there is a
+    great variety in the shape and architecture of pagodas. He is
+    easily led astray by many fantastical ornaments that have been
+    added by inexperienced natives to religious monuments. After,
+    however, a close examination of those edifices, it seems that
+    they can be arranged into three distinct classes, to which those
+    presenting minor differences may be referred. The first class
+    comprises those which have a cone-like appearance, though much
+    enlarged in the direction of the base. These are without niches,
+    or rather ought to be without niches, as the small ones to be
+    seen added to those monuments indicate that they are no
+    essential appendage of the building, but rather the fanciful and
+    tasteless work of some devotees. The pagodas of Rangoon, Pegu
+    and Prome offer the finest specimens of this order of edifices.
+    The second class includes those of a dome-like shape. They are
+    not common in Burmah. The finest and grandest specimen is that
+    of the Kaong-hmoo-dau, or great meritorious work, situated west
+    of the ancient city of Tsagain. In the third class we may place
+    all the pagodas that approximate to the temple form; that is to
+    say, all those that offer the shape of a more or less
+    considerable rectangle, with a large hall in the centre and
+    several galleries running throughout. Upon this rectangle a
+    conical structure is raised, ending as usual with the tee or
+    umbrella. The most remarkable and perfect specimens of this kind
+    are to be seen at Pagan, which may be aptly styled the City of
+    Pagodas.
+
+    The cone-shaped pagoda invariably rests on a quadrangular basis
+    a few feet high. The body of the cone in its lower part is an
+    hexagon or octagon, broad at first, then gradually and regularly
+    decreasing to two-thirds of its height. Upon it rises the
+    regular cone, which ends in a point covered with the gilt
+    umbrella.
+
+    The architectural ornaments of such structures are circular,
+    bold and round lines or mouldings; above this, to the place
+    where the cone begins, are sculptures, representing leaves
+    shooting from the middle part, one half upwards and the other
+    half downwards. That part is often divested of such ornaments,
+    as is the case with the Shoaydagon. On the sides of the cone are
+    horizontal lines grouped together; each group is separated by a
+    considerable distance, then comes a sculptured foliage,
+    different from the one already mentioned, but disposed in a like
+    manner. In the middle of the four sides of the base,
+    particularly in the one facing the East, the Burmese have
+    introduced the practice of making small niches for receiving the
+    statues representing Buddha in a cross-legged position. A
+    portico leads to them. On the four angles of the base they
+    likewise place griffins or sometimes fantastic figures of
+    monsters. Small dzedis are often disposed on the lower parts of
+    the hexagon or octagon. This kind of pagoda being naturally
+    destitute of all ornaments, and standing over a tomb or a
+    shrine, as a pillar that has gradually assumed the shape above
+    described, is a very ancient one, and probably coeval with the
+    earliest Buddhist religious monuments.
+
+    The second class of religious edifices is that of those that
+    exhibit a dome-like appearance. They are rather uncommon in
+    Burmah. They rest on a square basis. The lower part is adorned
+    with a few mouldings, but the greatest part offers a perfectly
+    even superficies. The umbrella that is placed on them partakes
+    somewhat of the appearance of the monument it is destined to
+    crown. It considerably expands in the horizontal direction, and
+    has a very ungraceful appearance. The Kaong-hmoo-dau in the
+    neighbourhood of Tsagain rests on a basis about 18 or 20 feet
+    high; the dome, according to an inscription, is 153 feet high,
+    the diameter, at the lowest part, is nearly 200 feet. The whole
+    was formerly gilt. The four sides of the square are lined with
+    small niches, each tenanted by a small statue of Gaudama.
+    Separated from the square by an open and well-paved gallery that
+    runs all round the edifice, are disposed in a row eight hundred
+    and two small pillars of sandstone, about 6 feet high, with
+    their upper part perforated, so as to afford room sufficient to
+    receive a lamp on festival days. Splendid must be the effect
+    produced during a dark night by so many lamps, pouring a flood
+    of light that illuminates on all sides the massive edifice.
+    Whether the monument was built about three hundred years ago, as
+    stated to the writer by one of the guardians, or, as it is most
+    probable, only repaired and adorned at that time, certain it is
+    that this kind of religious edifice is very ancient, and very
+    likely not inferior in antiquity to those above referred to.
+    Another of a similar form, but of much smaller dimensions, is to
+    be seen at Bhamo, not far from the eastern gate.
+
+    The third class of pagodas comprises all those that are
+    generally of a square form, not made of a solid masonry, but
+    with openings or doors, a room, galleries, &c., for receiving
+    statues of Gaudama. They are all surmounted with the usual
+    conical structure, which is, it seems, the essential appendage
+    to all dzedis. These edifices, in my opinion, are not to be
+    considered as tumuli or topes, but rather as places of worship,
+    and sanctuaries for the reception of the statues of Gaudama. The
+    monuments are, I suspect, of a comparative modern origin; they
+    have not the plainness and simplicity of the tumuli which agree
+    so well with the simplicity of the religious form of worship of
+    primitive Buddhism. They are not made to answer the purpose for
+    which dzedis were primitively raised. They must have been
+    erected at times when Buddhist worship, emerging from its
+    primeval sternness of form, assumed proportions and developments
+    congenial to the taste and wants of large religious communities.
+    This class of temples offers a great variety of forms as to the
+    size, dimensions, and details of architecture. But they may be
+    all brought to this general outline. From the square body of the
+    temple diverge, in the direction of the four points of the
+    compass, porticoes; the one facing the east is always the
+    largest and best adorned; sometimes there is but one portico,
+    that of the east, and there are only doors in the middle of the
+    three other sides. From these porticoes the galleries converge
+    towards the centre of the temple, where are statues. In the
+    large and magnificent pagodas of Pagan, galleries with vaults in
+    the pointed style run all round the building. Some of those
+    stupendous structures have two stories, and it is only on the
+    second that the conical part rests, which is the essential
+    complement of every religious building. On one of the
+    middle-sized pagodas rises, instead of a cone, an obelisk, with
+    ornaments that appear to resemble hieroglyphic figures. Some of
+    those obelisks swell considerably towards the middle of their
+    height. Great was the surprise and astonishment of the writer,
+    when he observed in the same place, among the prodigious number
+    of pagodas, in a more or less advanced state of decay, one, not
+    considerable by its dimensions, nor in a much-ruined condition,
+    that exhibited the solitary instance of a regular pyramid.
+
+    [2] The few particulars that have been gathered respecting the
+    mode that Buddha followed in disseminating his doctrines,
+    exhibit him in the light of a zealous and indefatigable
+    preacher. We see him passing from one place to another with the
+    sole purpose of instructing the ignorant and pointing out to
+    them the way leading to the deliverance. Bebar and Oude appear
+    to have been the seat of his labours, and the scene on which he
+    acted in behalf of all, without any distinction of condition,
+    caste, or sex. Individuals in the humblest walks of life, men
+    engaged in wicked practices, women of an abandoned character,
+    were all, to an equal degree, the object of his tender
+    solicitude. They were all summoned to come to his feet and
+    partake in the blessings that he had in store for them. Gaudama
+    was to an eminent degree an earnest and fervent propagandist.
+    This is a striking feature in his character, which distinguishes
+    him not only from all his contemporaries, but also from all the
+    philosophers that have appeared throughout the Indian peninsula.
+    All these sages aimed at becoming the heads of schools, but none
+    of them thought of promulgating a code of morals intended for
+    the whole human race. Gaudama has the honour of being the first
+    who, with enlarged views, looked upon his fellow-men as equally
+    entitled to the benefit of his instructions. His love of all men
+    prompted him to undergo all sorts of fatigue, to procure for
+    them what he imagined to be a great boon. In making this
+    statement we have no intention to pass an opinion on the
+    doctrines of the founder of Buddhism; we merely bring forward to
+    the notice of the reader a peculiar characteristic of that sage,
+    which, in our humble opinion, helps to account for the
+    extraordinary spread of Buddhism from the banks of the Oxus to
+    the Japanese archipelago. The tenets of that creed have become
+    popular, because they were intended for all. False though they
+    be, particularly in what has a reference to dogmas, they were
+    accepted by the masses, because there were no other proffered to
+    them. The disciples of Gaudama must have been well received in
+    the various places they went to, for they showed a disposition
+    of mind quite unknown in those days, viz., a lively interest in
+    the welfare of all. This zeal, which appeared so conspicuously
+    in Gaudama and during the first ages of Buddhism, has become all
+    but totally extinct. There is no desire on the part of those who
+    in our days follow that creed to propagate its tenets among
+    other nations or tribes.
+
+
+
+
+CHAPTER XI.
+
+    _Voyage to Tsalia -- Instructions to Meggia -- Raoula is made a
+    professed religious -- Manahan's questions to Buddha --
+    Misbehaviour of Thouppabuda -- Questions proposed by Nats in the
+    Dzetawon monastery -- Conversion of a Biloo -- Episode of
+    Thirima at Radzagio -- Attention paid to a poor pounha and to a
+    weaver's daughter on account of their faith -- In the twentieth
+    season, appointment of Ananda to the stewardship -- Conversion
+    of a famous robber._
+
+
+After a rather short stay in Thawattie, Buddha went to the town of
+Tsalia. The inhabitants built for him a monastery on a hill not far from
+the town, and liberally supplied him with all that he wanted. Pleased
+with the good reception the people gave him, Gaudama spent on that spot
+the thirteenth season. He went to receive his food in the village of
+Dzantoo. Thence travelling through the country, he reached the banks of
+the river Kimikila and enjoyed himself in a beautiful grove of
+mango-trees. The disciple Meggia, being too much taken up with the
+beauty of the place, eagerly wished to remain here for some time. As a
+punishment for such an inordinate attachment to a particular spot, he
+who had renounced the world and the gratification of passions, felt on a
+sudden a strange change pass over him. A flood of concupiscence
+inundated his soul. Buddha, who saw what was taking place in Meggia,
+gave him an instruction on contempt for the things of this world, and
+entirely cured him of his great spiritual distemper.
+
+Thence he proceeded to Thawattie into the Dzetawon monastery, where he
+spent the fourteenth season. The great disciple Thariputra, with five
+hundred religious, was spending the season in a neighbouring village.
+The people were so much pleased with him and his company, that they
+offered to each of them a piece of yellow silk. Some religious, jealous
+of the great disciple, came to Buddha and accused him of covetousness.
+Buddha fully justified his great companion and commended the liberality
+of the donors, who had thus an opportunity of gratifying their
+liberality and gaining merits.
+
+The Thamane Raoula was then twenty years old. Having reached the
+canonical age, he was elevated to the dignity of Patzin. The young
+religious could scarcely defend himself from a certain feeling of vanity
+on account of his father's dignity and his own personal mien and
+bearing, which he was very fond of admiring. Buddha was intimately
+acquainted with what was going on in Raoula's soul. He preached to him
+the contempt of self and of all varieties of form. The instruction was
+so impressive that it led the young hearer to the state of Rahanda. On a
+certain night when Raoula was sleeping near the door of Gaudama's
+private apartment, Manh Nat, wishing to frighten the young Rahanda,
+created the likeness of an elephant, which, keeping his trunk over his
+head, suddenly made a frightful noise. Buddha, who was inside, saw
+clearly that this was only a temptation of the vile Manh. He said to
+him, "O wretched one, are you not aware that fear is no longer to be
+found in him who has become a Rahanda?" Manh, being discovered, vanished
+away, covered with shame and confusion at the abortiveness of his
+malicious attempt.
+
+In the same year, Buddha went to Kapilawot, which is in the Thekka
+country, and took up his residence in the Nigranda monastery, situated
+close to the banks of the river Rohani. At that place he spent the
+fifteenth season. On a certain day, his cousin Mahanan, the son of
+Thoodaudana, came to the monastery, and having paid his respects to his
+illustrious relative, took the liberty to propose to him the four
+following questions:--1. In what consists the fulfilment of the
+religious duties? 2. What is meant by the religious disposition? 3. What
+is the real renouncing? 4. What is the true knowledge?
+
+Buddha replied in the following manner: "The fulfilment of the religious
+duties consists in observing carefully the five precepts obligatory on
+all men. The religious disposition is but a loving inclination and
+affection for all that refers to Buddha and the law that he has
+published. He who possesses it experiences a continual longing for the
+acquisition of merits. The renouncing is that disposition a man is
+habitually in when he finds his pleasure in parting with his riches for
+the purpose of relieving the needy and bestowing alms on the members of
+the assembly. Finally, wisdom consists in making one's self perfectly
+acquainted with what can procure merits for the present and the future;
+under its influence man acts up to that knowledge, and also attends with
+the utmost diligence to what may put an end to the law of miseries."
+
+Even among his nearest relatives, Buddha was doomed to meet with the
+bitterest enemies. Thouppabuda, who was at once his uncle and his
+father-in-law, bore to him a deadly hatred, and secretly harboured in
+his heart a sentiment of revenge, for two principal reasons, because his
+daughter Yathaudara had been abandoned by Gaudama, when he left his
+palace and began the life of an ascetic; and also for having admitted
+his own son Dewadat among the members of the assembly. Having been
+informed that on the following day Buddha would direct his steps towards
+a certain quarter of the town to beg his food, Thouppabuda partook
+largely of intoxicating liquor, to nerve himself for the execution of
+the design he had in his mind, and went out in the direction in which
+Gaudama was expected to come. As soon as he saw him drawing near, he
+planted himself in the middle of the road, barring the passage, and
+loading his great relative with abuses. Buddha stopped awhile without
+showing the least sign of emotion. Then turning to Ananda, he said,
+"Great is the crime of my uncle; seven days hence he shall be swallowed
+up alive by the earth at the foot of the great staircase of his palace."
+On this fearful prediction being reported to Thouppabuda, he laughed and
+stated that he would stay during eight days in the upper story of his
+palace, and belie his nephew's prediction. Despite the precautions that
+he took, the fatal prediction was literally fulfilled. The unfortunate
+unrepenting prince saw the earth burst open under his feet, and he was
+precipitated to the very bottom of the Awidzi hell. Buddha took
+advantage of the awful punishment that had befallen a prince of his
+family to exhort Mahanan to seek a firm asylum in the three precious
+things, to bear a sincere love and an affectionate fondness to all that
+related to the law and its practices.
+
+Up to the present period of his life, Buddha had reserved to himself the
+right of preaching the law to and extolling the merits of those who had
+brought him his food, after having partaken of their liberal donation.
+This instruction may be properly called the sermon of thanksgiving. It
+is called Anou-mau-dana. Now he allowed his disciples to do the like,
+and repay the generosity of their benefactors by distributing unto them
+the knowledge of truth.
+
+At that time Buddha preached the four laws of A-sa-wan, or the four
+bands that retain a being in the vortex of existences. From Kapilawot
+Buddha returned to Thawattie in the Dzetawon monastery. At that time a
+Nat had proposed four questions to his companions which they had not
+been able to answer. They were subsequently communicated to all the
+denizens of the six seats of Nats, but no one had been able to solve the
+difficulty. Not knowing what to do, they agreed to refer the particulars
+to the most excellent Buddha, then in the Dzetawon monastery. A
+deputation was forthwith sent to him with the view of proposing to him
+the puzzle, and entreating him to condescend to give the much-desired
+solution. The members of the deputation having duly paid their
+respects, said to him, "O most excellent Phra, which is the best thing
+to be bestowed in alms? Which is the most savoury and relishing of all
+things? Which is the most pleasurable? Which is the best and the fittest
+thing to put an end to passions?" To these four questions Buddha
+answered by one word--"The law." Addressing himself both to the Nats and
+to his assembled disciples, he added, "The giving of alms, though good
+in itself, cannot introduce a being into the path that leads to the
+deliverance. The law alone can afford such a benefit. The preaching of
+the law, and the exertions in communicating its knowledge to others, are
+therefore the most excellent alms. All that in this world confers
+pleasure to the senses is but a means to plunge man into the vortex of
+existences, and thereby into all miseries. On the contrary, the hearing
+of the law rejoices the heart to such an extent as often to open a
+spring of joyful tears; it destroys concupiscence, and leads gradually
+out of the whirlpool of existences. It establishes man in the state of
+Arahat, which is the end of all passions. The law, therefore, is the
+most savoury, the most pleasing thing, leading beings to the cessation
+of all miseries. You, my beloved disciples, exert yourselves in making
+known by your preaching the said law to all beings. This is the most
+excellent alms that you can bestow on the beings that inhabit the three
+different states of men, Nats, and Brahmas."
+
+Buddha soon left Thawattie and went to Alawee. A Biloo was in the habit
+of eating every day some children of that place. Owing to the ravenous
+and horrible appetite of the monster, all the children had been eaten
+up; there remained only the child of the king, who was on the following
+day to be given over to him. Buddha reviewed, as usual, on a certain
+morning the condition of all beings. He saw the sad position of the king
+of Alawee and of his son. He resolved to proffer assistance to both, and
+also to convert the Biloo. He arrived in the country of Alawee, where he
+was received with every mark of respect. He forthwith went into the
+forest where the monster lived. At first he met with a most determined
+and violent opposition. But, opposing to his enraged antagonist
+meekness, patience, and kindness, Buddha gradually softened that
+terrible nature. Concealing affectedly the change which was taking place
+in him, almost against his perverse inclination, the Biloo said to
+Buddha, "I have put certain questions to many famous ascetics, but they
+have not been able to answer them. On seeing their utter incapacity, I
+have seized them, torn their bodies in pieces, and flung their quivering
+limbs into the Ganges. Such shall be your fate, O Gaudama, if your
+science fails you on this occasion. By what means can a man get out of
+the stream or current of passions? How can he cross over the sea of
+existences? How can he free himself from the evil influence? How shall
+he be able to purify himself from the smallest stain of concupiscence?"
+Buddha replied: "Listen, O Biloo, to my words; my answer shall fully
+satisfy you. By faith in and affection for the three precious things,
+man escapes from the current of passions. He who applies himself with a
+diligent earnestness to the study of the law of merits passes over the
+sea of existences. He who strives to practise the works that procure
+merits frees himself from evil influence, and from the attending
+miseries. Finally, the knowledge of the four meggas or ways to
+perfection procures perfect exemption from the least remnant of
+concupiscence." The Biloo, delighted with what he had heard, believed in
+Buddha, and soon was firmly established in the state of Thautapan. On
+that spot, where so glorious and unexpected a conversion had taken
+place, a monastery was erected. Buddha spent herein the sixteenth
+season. As usual, myriads of Nats and men who had heard his preachings
+obtained the deliverance.
+
+From Alawee Buddha went to Radzagio, and spent the seventeenth season in
+the Weloowon monastery. During that season a famous courtesan, named
+Thirima, sister of the celebrated physician Dzewaka, renowned all over
+the country for her wit and the incomparable charms of her person,
+wished to show her liberality to the disciples of Buddha. Every day a
+certain number of them went to her dwelling to receive, along with their
+food, abundant alms. One of the pious mendicants, in an unguarded
+moment, moved by an unholy curiosity, looked at her, and was instantly
+smitten by her charms. The mortal wound was widened and deepened by a
+fortuitous occurrence. On a certain day Thirima fell sick. But she did
+not relax in her daily work of charity. Weak though she was, and in her
+_negligee_, she insisted on the mendicants being introduced into her
+room, that she might pay her respects to them. The unfortunate lover was
+among the company. Her incomparable charms were heightened by her plain
+dress and drooping attitude. The poor lover went back with his brethren
+to the monastery. The arrow had penetrated to the core of the heart. He
+refused to take any food, and during some days completely estranged
+himself from the society of his brethren. While the intestine war raged
+in his bosom, Thirima died. Buddha, desirous to cure the moral distemper
+of the poor religious, invited King Pimpasara to be present when he
+should go with his disciples to see the remains of Thirima. On the
+fourth day after Thirima's death he went to her house with his
+disciples. There her body was laid before them, with a livid appearance,
+and all swollen. Countless worms already issuing out through the
+apertures, rendered the sight loathsome, whilst a horrible stench almost
+forbade a standing close to it. Buddha coolly asked the king, "What is
+that object which is stretched before us?" "Thirima's body," replied the
+king. "When she was alive," retorted Buddha, "people paid a thousand
+pieces of silver to enjoy her for a day. Would any one take her now for
+half that sum?" "No," replied the king; "in all my kingdom there is not
+one man who would offer the smallest sum to have her remains; nay, no
+one could be found who would be willing to carry her to any distance
+unless compelled to do so." Buddha, addressing the assembly, said,
+"Behold all that remains of Thirima, who was so famous for her personal
+attractions! What has become of that form which deceived and enslaved so
+many? All is subjected to mutability; there is nothing real in this
+world." On hearing the instruction, eighty-two thousand persons obtained
+the knowledge of the four truths. The Rahan who, because of his passion,
+would not eat his food, was entirely cured of his moral distemper, and
+firmly established in the state of Thautapan. All this happened whilst
+Buddha spent his seventeenth season in the bamboo-grove monastery.
+
+When the season was over, he went, as usual, to preach in every
+direction, and returned to Thawattie, to the Dzetawon monastery. His
+stay in that place was not long. He undertook another voyage to Alawee.
+He was received with the greatest demonstrations of joy by the people,
+who gladly ministered to all his wants. On a certain day, when he was to
+receive large offerings from the people and preach to them, it happened
+on that occasion that a poor pounha, who was very desirous to hear his
+instructions, was informed at an early hour of that very day that one of
+his cows had gone astray from the herd and could not be found. Hereupon
+he felt greatly aggrieved. He was afraid to let go the golden
+opportunity to hear the instruction. However, he trusted that by making
+the utmost diligence he would be back in time. He ran in all haste until
+he found the strayed animal and brought it back. It was nearly midday
+when he returned to the town. Though pressed with the pangs of hunger
+and overwhelmed with fatigue, he went straight forward to the place
+where the congregation was assembled. The offerings had been brought a
+long while ago; the people out of respect stood motionless, with their
+hands joined, in the presence of Buddha, who, contrary to the general
+expectation, remained perfectly silent. With his supernatural vision he
+had seen the perfect dispositions of the poor pounha. He would have him
+to share in the blessing of his instruction. As soon as the pounha had
+taken his place among the hearers, Buddha, casting a benevolent glance
+towards him, beckoned him to come near his person. Meantime, he ordered
+some of his disciples to bring the poor man some food, because he was
+very hungry; and he would not condescend to begin the instruction till
+the man had been relieved from the pangs of hunger by a good meal. When
+the preaching was over, several Rahans ridiculed the attention paid by
+their master to a common man. Buddha, knowing their innermost thoughts,
+spoke to them by way of an instructive rebuke: "Beloved sons, you seem
+to be surprised at my behaviour towards that poor pounha. But I had
+perceived at once the super-excellent dispositions of that man, his
+craving for the holy law, and his lively and strong faith in me, which
+prompted him to lay no stress on hunger, nor on fatigue, and to make no
+account of his personal discomforts, in order to satisfy his earnest
+longings for the law." On that occasion an immense number of hearers
+were converted.
+
+Buddha went to a monastery built on a hill, near the town of Tsalia,
+where he spent the eighteenth season. In that town there was a weaver,
+who had one daughter, who followed the same profession as her father.
+The damsel was very desirous to hear Buddha's preachings; but on the day
+when Buddha was to come into the town to deliver instructions to the
+people, it happened she had to finish the weaving of a piece of cloth
+that was urgently required by the owner. She then said to herself: I
+will exert myself with so much diligence that I will be enabled both to
+finish my work and listen to my teacher's preaching. She set instantly
+to work, wound up the thread on the quill, and took it with her, to
+carry it to the shed where her father's loom was. On her way to the
+shed, she had to pass near the place where a motionless congregation
+stood before Buddha, eagerly waiting for the words that were to fall
+from his mouth. She laid aside her quill, loaded with thread, and
+squatted timidly behind the last rank of the congregation. Buddha had
+seen at a glance the perfect dispositions of the young girl. It was
+chiefly for her benefit that he had undertaken a long journey and come
+over to that place. As soon as he saw her, he made her draw nearer to
+him. The injunction was joyfully complied with. With an encouraging tone
+of voice, Buddha asked her whence she came and whither she was going.
+The damsel modestly answered that she knew whence she came, and also
+whither she was going; at the same time, she added that she was ignorant
+of the place she came from, and of the place she was going to. On
+hearing this apparently contradictory answer, many of the hearers could
+scarcely refrain from giving vent to indignant feelings. But Buddha, who
+had fathomed the girl's wisdom, prayed them to be silent. Then, turning
+towards his young interlocutor, he desired her to explain the meaning of
+her answer. She said: "I know that I come from my father's house, and
+that I go to our loom-shed; but what existence I have come from to this
+present one, this I am entirely ignorant of. I am likewise uncertain
+about the existence that shall follow this one. About these two points I
+am completely ignorant; my mind can discover neither the one nor the
+other." Buddha extolled the wisdom of the damsel, and forthwith began
+his instruction. At the conclusion, she was firmly grounded in the state
+of Thautapan. She withdrew immediately, took up her quill, and went to
+the shed. It happened that her father was asleep, with his hand on the
+loom's handle. She approached the loom, and began to arrange the thread.
+Her father, awaking suddenly, pushed inadvertently the part of the loom
+his hand was laid upon, and struck his daughter in the chest. She fell
+down and instantly expired. Overwhelmed with grief, the unfortunate
+father poured a flood of tears over the lifeless corpse of his daughter.
+Unable to console himself, he rose up and went to Buddha, in the hope of
+receiving some comfort at his feet. Buddha affectionately received him,
+and, by his good instructions, relieved him from the load that pressed
+on his heart, and gradually enlightening his mind by the preaching of
+the four great truths, he gently infused into his heart and his soul
+that sweet joy which wisdom alone can impart. The weaver resolved to
+abandon the world, asked for admittance into the assembly, and not long
+after became a Rahanda. This conversion was followed by that of a great
+many others.
+
+Buddha returned to Radzagio, and spent the nineteenth season in the
+Weloowon monastery. The season being over, Buddha went into the
+districts of Magatha, preaching in all places. Previous to that time,
+there lived at Radzagio a rich man who had an only daughter, who was
+brought up with the greatest care and the utmost fondness. She lived in
+the upper apartments of a splendid dwelling. On a certain day, at an
+early hour in the morning, she was looking on the people that flocked
+from the country into the town. She saw among many a young hunter
+driving a cart loaded with venison. She much admired his fine, energetic
+appearance. She was instantly enamoured of him, and made all the
+necessary arrangements to elope with him. She succeeded, married the
+hunter, and had by him a large family. Passing on one day through a
+forest, the most excellent Buddha chanced to meet with a deer which was
+caught in the net of a hunter. Moved with feelings of commiseration, he
+helped the poor beast to get out of the meshes. After this benevolent
+action, he went to rest under a tree. The hunter soon made his
+appearance, and to his great dismay at once discovered that some one had
+deprived him of his prey. Whilst he was looking about, he saw Buddha, in
+his yellow dress, calmly resting under the shade of a large tree.
+"This," said the hunter to himself, "is the man who has done the
+mischief; I will make him pay dear for his undue interference." Hereupon
+he hastily took up an arrow and placed it on the bow, with the intention
+of shooting dead the evildoer. But despite his exertions, heightened by
+the thirst for revenge, he could not succeed; both his hands were seized
+with a sudden quivering, and his feet appeared as if nailed to the
+ground. He stood motionless in that attitude. Absorbed in meditation,
+Buddha was not aware what was going on so close to him.
+
+The sons of the hunter as well as their wives grew very much troubled
+that their father did not return at the usual hour from visiting his
+nets. They feared that some untoward accident had overtaken him. They
+armed themselves and went in search of him. They soon came to the spot
+where they saw the sad position of their father. At the same moment,
+perceiving a yellow-dressed individual, they hastily concluded, that, by
+the power of some charms, he had brought their father into this
+miserable condition. They made up their mind to kill him. But whilst
+they were preparing to put their cruel design into execution, their
+hands, suddenly benumbed, could not grasp the weapons, and they all
+stood motionless and speechless. Awaking at last from contemplation,
+Buddha saw the hunter and all his family standing before him. Taking
+compassion on them, he restored them to their ordinary condition, and
+preached to them. They all fell at his knees, craved his pardon,
+believed in him, and became fervent Upasakas.
+
+Buddha returned to Thawattie to spend the twentieth season in the
+Dzetawon monastery. It was at that period that there happened a
+remarkable change in the management of the domestic affairs of Gaudama.
+Up to the present time, no one among the religious had been specially
+appointed to attend on Buddha and administer to his wants. But some of
+them, as circumstances occurred, undertook the agreeable and honourable
+duty of serving him. However human nature will occasionally let appear,
+even in the best of men, some marks of its innate imperfections. On two
+occasions, the Rahans who followed Buddha and carried his mendicant's
+pot and a portion of his dress wished to go in one direction, whilst
+Buddha desired them to follow in another. They had the imprudence to
+part company with him. Both paid dearly for their disobedience. They
+fell into the hands of robbers, who took away all that they had, and
+beat them severely on the head. This twofold act of insubordination
+painfully affected Buddha. He summoned all the religious into his
+presence, and declared that, being old, he wished to appoint one of them
+to the permanent office of personal attendant on himself. Thariputra and
+Maukalan immediately tendered their services with a pious and loving
+earnestness. But Buddha declined to accept their offer, as well as that
+of the eighty principal disciples. The reason was, that their services
+were required for preaching to the people, and labouring with him for
+the dissemination of the true science among men. Some of the disciples
+urged Ananda to volunteer his services; but out of modesty he remained
+silent. Then he added that, should Buddha be willing to accept his
+humble services, he knew his heart's dispositions and his willingness to
+attend on him on all occasions; he had but to signify his good pleasure.
+As to him, he would be too happy to accept the office. Buddha expressed
+his readiness to confer on him the honourable employment. He was
+formally appointed and nominated Phra's attendant, and, during the
+twenty-five remaining seasons, he acted as the beloved and devoted
+attendant on Buddha's person. Through him alone visitors were ushered
+into Buddha's presence, and orders were communicated to the members of
+the assembly. Gaudama was then fifty-five years old.
+
+On a certain day he went to the village of Dzantoo for the purpose of
+collecting alms. Manh Nat, his inveterate foe, entered into the heart of
+all the villagers to prevent them from giving alms to the mendicant. He
+succeeded so well in his wicked design that no one noticed Gaudama's
+passage through the street, nor gave him alms. When he drew near to the
+gate, Manh stood by the side of the street, and asked him, with a
+sarcastic tone, how he felt under the pangs of hunger. Buddha replied to
+him, that he could, by entering into the state of perfect trance,
+remain, like the great Brahma, without using material food, feeding
+only, as it were, on the inward happiness created by the immediate sight
+of unclouded truth. Five hundred young virgins, who happened to return
+from the country into the place, prostrated themselves before Buddha,
+listened to his instructions, and reached the state of Thautapan.
+
+On leaving the place, Buddha happened to travel through a forest, which
+had become an object of terror to all the people of Kothala, as being
+the favourite haunt of Ougalimala, a notorious robber and murderer. The
+ruler of the country, Pasenadi, had heard from the windows of his palace
+the cries of his alarmed subjects. Despite the many remonstrances that
+were made concerning the dangers of such an attempt, Buddha went
+straight forward to the den of the formidable man, who, enraged at such
+presumptuous boldness, was preparing to make him pay dear for his
+intrusion. But he had to deal with an opponent that could not easily be
+frightened. To his threats and attempts to inflict harm Gaudama opposed
+the meekest composure, the mildest expressions, and an invincible
+patience. Softened by the kindness of his opponent, Ougalimala altered
+the tone of his voice, and showed signs of respect to Buddha. The
+latter, quickly perceiving the change that had taken place in the
+robber's soul, preached to him the law, and made of him a sincere
+convert. Coming out from the forest which had been the scene of so many
+crimes, he followed Buddha, with the behaviour of an humble disciple.
+The people of Kosala could scarcely give credit to the change that had
+taken place in Ougalimala. In a short time he became a Rahanda, and died
+not long after he had become perfect. The members of the assembly were,
+on a certain day, talking among themselves about the place he had
+probably migrated to. Buddha, who had overheard their conversation on
+this subject, said to them: "Beloved Bickus, the Rahan Ougalimala, who
+died a little while after his conversion, has reached the deliverance.
+His conversion was at once prompt and perfect. He was very wicked
+previous to his conversion, because he never cohabited except with
+wicked and perverse associates, the company of whom led him into all
+sorts of disorders. But he no sooner had the good fortune to meet me,
+hear my instructions, and converse with you, than he at once believed in
+my doctrine, adhered to me with all his might, and entered into the way
+leading to perfection. He laboured strenuously to destroy in himself the
+law of demerits, and thus rapidly reached the summit of perfection."
+
+
+
+
+CHAPTER XII.
+
+    _Buddha is slandered in Thawattie -- Questions put to him by
+    a pounha -- Story of Anatapein's daughter -- Conversion of a
+    pounha whose navel emitted rays of light -- Blank in a great
+    part of Buddha's life -- Story of Dewadat -- His jealousy
+    towards Buddha -- His friendship with Prince Adzatathat -- His
+    ambition -- His attempt to kill Buddha -- His miserable end._
+
+
+While the most excellent Buddha was in the Dzetawon monastery, the
+heretics of Thawattie made another attempt to lower, nay, to destroy his
+reputation. They prevailed upon Thondarie, a woman entirely devoted to
+their interests, to spread the rumour that she had spent a night in the
+apartments of Buddha. When the calumny had been noised abroad, they
+suborned a gang of drunkards, to whom they promised a large sum of
+money, if they would do away with the instrument of the slander. They
+accordingly selected a favourable opportunity, killed Thondarie, and
+threw her body into a cluster of bushes close to the monastery. When the
+crime had been perpetrated, the heretics raised a cry all over the
+country inquiring about Thondarie. She could nowhere be found. Search
+was made in every direction, until at last, by the secret directions of
+their emissaries, the body was found on the spot where it had been
+apparently concealed. The party hostile to Buddha laid the crime at his
+door. The king of the country, urged on by them, ordered a strict
+inquiry to be made. The infamous trick was at last discovered in the
+following manner. The perpetrators of the deed happened to go into a
+drinking-place. Heated by the liquor they had taken, they began to
+accuse each other of having killed Thondarie. Their conversation was
+overheard by one of the king's servants, who had them arrested and led
+to the palace. The king said to them, "Wicked men, is it true that you
+have killed the woman Thondarie?" They answered, "It is true we have
+killed her." "Who advised you to commit the murder?" "The Deitty
+teachers, who have paid us one thousand pieces of silver." Indignant at
+such a horrible deed, the king ordered the murderers and their advisers
+to be put to death. Their punishment consisted in their being buried in
+the earth up to their waist. They were subsequently covered with a heap
+of straw, which being set fire to, they were burnt to death. Buddha told
+his disciples that what had happened on this melancholy occasion was but
+a just retribution for his having in a former existence been drunk, and
+in that state abused and slandered a holy personage.
+
+In one of his preaching excursions, Gaudama converted a distinguished
+pounha, who asked him, "Illustrious Buddha, what has the great Brahma
+done to merit the extraordinary glory that encompasses his person and
+the unsurpassed felicity that he enjoys?" To whom he answered, "The
+great Brahma, during several existences, has bestowed abundant alms on
+the needy, delivered many people from great perils, and delighted in
+giving instruction to the ignorant. Such meritorious deeds have procured
+for him the transcendent rank that he occupies, and secured to him for
+an immense period of time the matchless happiness that he possesses."
+
+Two rich men, one of Thawattie, and the other a denizen of the Ougga
+city, had in their youth, when engaged in their studies, promised each
+other that he who should have a daughter would give her in marriage to
+the son of the other. When they had grown up, the rich man of Thawattie
+became a disciple of Buddha, but his friend followed the teachings of
+the heretics. In due time Anatapein, for such was the name of the
+former, had a beautiful daughter. His friend Ougga had also a fine
+grown-up son. It came to pass that Ougga on a certain day arrived from
+his place with five hundred carts of goods to Thawattie, for the
+purpose of trading. He lodged, as a matter of course, in his friend's
+house. During the conversation Ougga reminded his host of their former
+promise, and declared that he would be too happy to have it fulfilled
+without delay. Anatapein, having consulted his wife and daughter, and
+secured their consent, agreed to the proposal that was made to him. The
+pious rich man, however, was somewhat concerned respecting the dangers
+of his daughter's position in the midst of upholders of false doctrines.
+He gave her a retinue of female attendants, who could, by their advice
+and conversation, maintain intact in her the faith in Buddha. When the
+bride arrived, after a long journey, to Ougga's city, she was desired by
+her father-in-law to go in the company of his wife to pay her respects
+to his teachers, who were sitting quite naked, with dishevelled hairs,
+in the midst of the most disgusting uncleanness, under a shed prepared
+for them. Unused to such an unsightly and revolting display, the modest
+girl recoiled back with a becoming horror, refusing even to cast a look
+at them. Enraged at the contempt shown to his teachers, the unnatural
+father-in-law threatened to send her away from his house, as being an
+unsuitable match for his son. Firm in her faith, she withstood all the
+efforts that were made to induce her to alter her resolution and pay
+attention to such individuals. She went back into her apartments. Having
+somewhat recovered her spirits, and regained her usual calm and serene
+composure, the pious young lady began, in the presence of her
+mother-in-law and other ladies of the town, to praise and extol the
+glory, modesty, meekness, and all the other qualifications which adorned
+her great teacher and his disciples. The hearers were delighted at all
+that they heard, and expressed an eager desire to see them and hear
+their instructions.
+
+On that very day the compassionate Buddha was at an early hour, as
+usual, reviewing the beings dwelling on the island of Dzampoudipa,
+endeavouring to discover those that were well disposed to hear the
+truth. His searching glance soon discovered what was going on in the
+house of the rich man Ougga, and the good dispositions of many of its
+inmates. "Thither," said he, "I shall hasten to preach the law, for many
+shall be converted." Hereupon he summoned five hundred disciples to
+attend him. They all took their pattas and other articles. With his
+company he flew through the air, and soon alighted in the courtyard of
+the rich man's house. All were rejoiced to see Buddha and his disciples.
+They lent a most attentive ear to his instructions. The rich man, his
+household, and a great number of the people of the town were converted.
+Anouroudha was left at Ougga to complete, perfect, and extend the good
+work so happily begun. Buddha in all haste returned to Thawattie.
+
+At that time a great noise was made throughout the country on account of
+a certain pounha whose navel emitted a sort of light in the shape of a
+moon. He belonged to the party of unbelievers. He was led by them into
+every village and town, as a living proof of the power they possessed.
+At last his friends introduced him into the Dzetawon monastery. He was
+no sooner introduced into Buddha's presence, when the prodigy suddenly
+ceased. He went away somewhat annoyed at his misfortune; but he had
+scarcely crossed the threshold of the monastery when the light
+reappeared. Three times he came before the great preacher, and three
+times the light was completely eclipsed. No doubt could be entertained
+that there was in Buddha some secret power superior to the one he
+possessed. The pounha was at once disconcerted and bewildered. In his
+ignorance he attributed the accident to some superior magical formula
+possessed by Buddha, and asked him to teach him the said formula. Buddha
+said to him, "O pounha! I possess no charm; I ignore all magical
+formulas. There is in me but one virtue; it is that which I have
+gathered at the foot of the Bodi tree during the forty-nine days that I
+have spent there in the deepest meditation. As to what attracts now the
+attention of the people in your person, you are indebted for it to the
+offering of a gold coronet, in the shape of a moon, you made to a Buddha
+during a former existence. The reward bestowed on you for such a good
+work is but a transient one. It can afford you no real, substantial, and
+lasting happiness. Hearken to my doctrine; it will confer on you a
+never-ending recompense." He went on explaining to him many points of
+the law. The pounha believed in Buddha; nay, he applied for the dignity
+of Rahan, and finally became a Rahanda.
+
+_N.B_.--The history of Buddha offers an almost complete blank as to what
+regards his doings and preachings during a period of nearly twenty-three
+years,[1] beginning with the twenty-first season, when he was fifty-six
+years old, and ending with the forty-fourth season, having reached the
+patriarchal age of seventy-nine years. So entirely are we kept in
+ignorance of the important transactions that took place during so long a
+portion of Buddha's life, that the writer, after having vainly
+consulted several manuscripts, is reluctantly obliged to come to the
+same conclusion as that which the Burmese authors have arrived at, viz.,
+that there is a complete disagreement as to even the names of the places
+where Buddha spent the twenty-three remaining seasons. Out of regard for
+the rich man Anatapein, who for so many years had been one of his most
+liberal supporters, Buddha spent the greatest part of the remaining
+seasons in the Dzetawon monastery. During the few others he seems to
+have stayed at or near Radzagio, chiefly in the Weloowon monastery. The
+amount of seasons spent by our Phra from the time he obtained the
+Buddhaship till his death is forty-five.
+
+I find related, as a fact worthy of notice, the donation by a rich widow
+of Wethalie, named Wisaka, of the celebrated Pouppayon monastery. It was
+situated not far from the Dzetawon, in an eastern direction from that
+famous place. It is mentioned that when Phra sallied from the Dzetawon
+monastery by the eastern gate, the people of the country knew that he
+was going to dwell for awhile in the Pouppayon monastery; when, on the
+other hand, he was observed to leave it by the northern gate, all the
+people understood that he was undertaking a journey through the country
+for the purpose of preaching. The epoch of this donation is not certain.
+It appears from some particulars indirectly alluded to that it must have
+taken place when Buddha was sixty years old.
+
+In following our manuscript, we find inserted in this place the detailed
+accounts respecting Dewadat, related by Buddha himself in the Dzetawon
+monastery, in the presence of a large party of his disciples. The fact
+of Buddha mentioning the name of Adzatathat as king of Radzagio, leaves
+no doubt respecting the time when the awful punishment is supposed to
+have been meted out to Dewadat, on account of the many heinous sins laid
+to his charge. Adzatathat, having murdered his father Pimpathara, by
+starving him to death in a prison, became king of Radzagio, and
+succeeded him when Buddha was nearly seventy-two years old. He was
+already king, as the sequel will show, when Dewadat was as yet his
+spiritual adviser. It is probable that the following narrative was made
+not more than two years after the above date.
+
+When the most excellent Buddha was in the Dzetawon monastery, alluding
+to the sad fate that had fallen Dewadat, he related the causes that had
+brought on this dreadful occurrence.
+
+At a certain time, when Buddha was spending a season in the Kosamby
+country, the people came in great numbers every day to the monastery to
+bring abundant alms, and pay their respects to him and the assembly. On
+certain occasions they made inquiries about the most distinguished
+members of the assembly, such as Thariputra, Maukalan, Anouroudda,
+Ananda, Bagoo, Kimila, and others, giving utterance to the feelings of
+admiration and love they entertained towards them. But they never took
+the least notice of Dewadat. The latter keenly resented the studied
+slight; the more so, because he thought that in his capacity of member
+of the assembly and of his royal descent, he was entitled to as much
+consideration as many others, who in this twofold respect were greatly
+his inferiors. He resolved to leave the company of Buddha and go to some
+other place. He went to Radzagio and ingratiated himself in the favours
+of the young Prince Adzatathat, son of King Pimpathara, The young
+prince, taken up with the grave manners of the new-comer, acknowledged
+him as his teacher, and built for him a monastery on the Yauthitha hill,
+close to the city.
+
+Some years afterwards Buddha came to Radzagio to spend a season in the
+Weloowon monastery. Dewadat went to his monastery. Having paid his
+respects in the usual manner and occupied a becoming place, he three
+times requested the permission of having an assembly or thinga of his
+own, quite distinct from the other, which was under the immediate
+management of Buddha. On this point he three times received a direct
+refusal to his demand. From that day the jealousy he entertained towards
+Buddha waxed to a base envy, which soon generated in his soul a deadly
+hatred against him. He made up his mind to break with Buddha all ties of
+spiritual relationship, and to become the chief of a new religious body.
+To succeed in his impious design he required the support of the secular
+arm. The king of Magatha was in favour of Buddha, but his son had warmly
+espoused the cause of Dewadat. In such a position, the evil-disposed
+Dewadat advised Prince Adzatathat to compass the destruction of his
+father, in order to become king. The ambitious son followed the
+detestable advice, and put an end to his father's life by starving him
+to death in a prison, in spite of his own mother's exertions to save her
+royal husband's life.
+
+It was in the thirty-seventh season of Buddha's public mission that
+Adzatathat ascended the throne of Magatha. Under the new king's
+auspices, Dewadat carried everything before him with a high hand.
+Assured of the new king's support, he hired thirty bowmen and promised
+them an ample reward if they killed Buddha. The ruffians gladly agreed
+to the proposal. But when they were on the point of committing the
+crime, they felt themselves overawed by the presence of Buddha. Instead
+of executing the order they had received, they fell at his feet, craved
+his pardon, listened to his preaching, and were converted one after the
+other. Disappointed on this point, Dewadat designed another plan to rid
+himself of the great preacher. He watched the moment when Buddha was
+walking at the foot of a hill, named Weitsa-gout. From the summit he
+rolled a large stone that was to crush his enemy. Fortunately on its way
+down the hill's side it met with a small obstacle, on which it split
+into several parts. One splinter alone hurt the toe of one of Buddha's
+feet, and severely bruised it. On hearing of such a nefarious and
+cowardly attempt, the disciples hastened to the spot and conveyed their
+beloved master to his monastery. They offered to keep guard round his
+person, to prevent the repetition of other attempts on his life. But
+Buddha said to them that no mortal had the power to hurt him so far as
+to cause his death. He thanked them for this new token of their
+affectionate regard towards him, and bade them return to their
+respective places. The celebrated physician Dzewaka, having been sent
+for, applied a bandage, which, being removed on the following morning,
+it was found, to the surprise and joy of all present, that the injured
+toe was perfectly cured. On another occasion Dewadat made a last attempt
+on Buddha's life, in the suburbs of Radzagio, by the means of an
+elephant, infuriated and maddened by strong liquor forced into his
+throat. The animal was let loose in one of the streets which Gaudama was
+perambulating gathering alms in his mendicant's pot. But far from doing
+any injury to Buddha, the elephant, having come into his presence, stood
+for awhile, and then knelt before him in token of respect. In this
+manner Dewadat signally failed in this last wicked attempt.
+
+Dewadat differed from his cousin on some points of discipline; and this
+difference occasioned the schism that he meditated to establish.[2] He
+had proposed to Buddha to make it obligatory on all Rahans to live in
+forests at the foot of certain trees; not to receive food from the
+people in their own places, but to use only as articles of food such
+things as they could procure by their exertions; to use robes made up of
+rags collected in the dust of public thoroughfares, and not such as
+might be offered by pious laymen; to abstain from fish and meat; and to
+dwell in unroofed places. Gaudama positively refused to accede to his
+demands. Meanwhile he meekly warned him against the sin of schism,
+telling him that the commission of such an offence would throw the
+perpetrator into the hell Awidzi for a whole revolution of nature. Deaf
+to such a salutary warning, Dewadat precipitated himself into schism. He
+gained over to his party five hundred inexperienced Rahans of the Witzi
+country, and with them dwelt in the monastery of Gayathitha. He signally
+failed in his attempt to draw Ananda to his side. Thariputra, by the
+advice of Buddha, went to Dewadat's place. Profiting from the time he
+was asleep at a distance, he prevailed upon the five hundred Rahans to
+abandon schism and return to Buddha, the centre of unity, who was then
+in the Dzetawon monastery in Wethalie. Rising from his sleep, Dewadat
+fell into a paroxysm of rage at the trick played on him. He instantly
+resolved to start for the Dzetawon monastery, to have his revenge on
+Buddha for the injury done unto him. He was carried in a litter.
+Messenger after messenger informed Buddha of the approach of his
+antagonist. But he calmly said to his disciples: "Beloved sons, do not
+trouble yourselves. Dewadat shall not see my face nor enter the
+precincts of this place." Information was, in haste, conveyed that
+Dewadat had actually reached the tank close to the monastery, and was
+resting a while under the shade of a tree. Gaudama calmly gave the same
+assurance to his trembling disciples. But the moment of a terrible
+punishment was at hand. Dewadat, quitting his couch, stood up for a
+while, to refresh his wearied limbs. But he was seen by his astonished
+and bewildered companions gradually sinking into the earth, first up to
+his knees, then to his navel, and finally to his shoulders. At that
+moment he humbled himself, confessed his fault, acknowledged and
+proclaimed the glory of Buddha. He then disappeared, wrapt in flame, and
+fell to the bottom of the hell Awidzi. His punishment consists in having
+his feet sunk ankle-deep in a burning ground; his head is covered with a
+red-hot pan, that caps his head down to the lobe of the ears; two huge
+red-hot iron bars transfixt him horizontally from right to left, two
+from back to front, and one impales him from top to bottom. He shall
+have to suffer in that frightful position during a revolution of nature.
+But, for his tardy and sincere repentance, he shall be delivered, and,
+by his exertions in practising virtue, he shall become a Pitzegabuddha,
+under the name of Atisara.
+
+Adzatathat ruled over the two countries of Enga and Magatha. His mother
+was Waydahi, the sister of King Pathenadi, who ruled over the two
+countries of Kaci and Kosala. Adzatathat, who was of a bellicose temper,
+quarrelled with his uncle on account of some districts in Kaci, which he
+seized by force of arms. Unable to resist the army of his nephew,
+Pathenadi offered to the invader the hand of his daughter Watzera-komma.
+The offer was accepted, and a reconciliation followed. Three years
+afterwards, Pathenadi lost his throne, which was seized by Meittadoubba,
+a son he had had by a concubine. Pathenadi went to Radzagio to ask
+assistance against the usurper from his son-in-law. But he died on his
+way to that place.
+
+It was under the rule of Meittadoubba, in the forty-fourth season, that
+occurred the total destruction of the Thagiwi princes of Kosala and
+Kapilawot by the ambitious Adzatathat.
+
+Buddha spent the forty-fourth season in the Dzetawon monastery. When the
+season was over, he went to dwell in the Weitzagout monastery, near
+Radzagio. While he was in that place, there was spread a rumour that
+Adzatathat entertained hostile feelings towards Wethalie. Buddha then
+foretold that as long as the princes of Wethalie would be united and
+avoid internal strife and contention, they would be more than a match
+for their enemy; but should quarrel take place among them, they and
+their country would fall an easy prey to the invader. These words, which
+fell from Buddha's mouth, were not forgotten by a pounha who was one of
+Adzatathat's ministers. He planned, with his royal mother's consent and
+secret encouragement, the destruction of the rulers of Wethalie, and the
+conquest of that country, by contriving to sow the seed of dissension
+among the Letziwi princes. His plan met with complete success some years
+later, about three years after Gaudama's Neibban, as we shall have the
+opportunity of relating.
+
+
+FOOTNOTES
+
+    [1] This short summary of Buddha's life, indicating but little
+    more than the names of the places where he had spent twenty
+    seasons, and leaving us in the dark as to all the particulars
+    regarding the twenty-three other seasons, is another
+    illustration of the assertion, made in some foregoing passages,
+    that the present compilation is very concise and imperfect,
+    supplying us with but an outline of Buddha's proceedings during
+    the course of his preachings. He reached the age of eighty.
+    According to the authority of this legend, Buddha lived
+    forty-five years after he had obtained the Buddhaship. He was
+    therefore thirty-five when he began his public life and entered
+    the career of preaching the law. It is not in my power to say
+    anything positive respecting the antiquity of this work, but the
+    statement of the main facts is borne out by the united testimony
+    of the Buddhistic works existing in various parts and in
+    different languages of Eastern Asia. If it be true that our
+    Buddha lived so long, we must believe that his time during the
+    last twenty-five years was employed in the same benevolent
+    undertaking, viz., to preach the sacred law and point out to
+    beings the way that shall lead them to the deliverance. Many
+    volumes are full of the disputes on religious subjects between
+    Buddha and the heretics, that is to say, his opponents. We may
+    conclude that those controversies took place during the latter
+    part of Buddha's life, as it cannot be doubted that they
+    increased in proportion to the progress the new doctrines made
+    among the people. If, however, we are in great part kept in the
+    dark respecting the doings of the great reformer during a long
+    period of his public life, we are amply compensated by the
+    account of many interesting circumstances that occurred chiefly
+    during the last year of his earthly career.
+
+    [2] Dewadat, in insisting upon the adoption of regulations of a
+    more rigid character, intended to imitate, to a certain extent,
+    the conduct of the mendicants of the opposite party. He aimed at
+    rivalling them in the practice of austere observances. It does
+    not appear that he innovated in the dogmas that he had learned
+    at the school of his great teacher. As his royal pupil,
+    Adzatathat, had hitherto supported the party of the pounhas, it
+    is not improbable that Dewadat wished to lessen the differences
+    between the practices and observances of the two parties, to
+    render them less perceptible, and by doing so, to prepare the
+    way, by gradual approximation, for a complete fusion. He
+    exhibited himself in the character of a rigid reformer, who was
+    displeased with the too lenient tenor of the disciplinary
+    regulations instituted by Buddha. Be that as it may, it is
+    certain that jealousy in the beginning inspired him with the
+    idea of separating from the assembly. This first step led him
+    farther than he at first contemplated. He wished to set up an
+    assembly, or thinga of his own, and thereby to place himself on
+    a footing of equality and rivalry with his cousin. Meeting with
+    greater resistance than he expected, and being convinced that he
+    could not succeed so long as Buddha should be alive, he did not
+    shrink from making several attempts on his life. It is a fact
+    worthy of notice that the disturbances which took place
+    subsequently in the Buddhist society had their origin, in most
+    instances, in points of discipline of a trivial importance,
+    which were altered or rejected by a fraction of the assembly,
+    whilst they were upheld with the utmost tenacity by the greater
+    portion of the Rahans, as having been established by Gaudama.
+    This observation will be fully corroborated by the particulars
+    that we shall relate on the subject of the councils or meetings
+    held after Gaudama's death.
+
+
+                             END OF VOL. I.
+
+
+                  Printed by BALLANTYNE, HANSON & CO.
+                           Edinburgh & London
+
+
+
+
+                       Truebner's Oriental Series.
+
+                             [Illustration]
+
+                KEGAN PAUL, TRENCH, TRUeBNER & CO. LTD
+                DRYDEN HOUSE, GERRARD STREET, LONDON, W.
+
+
+"A knowledge of the commonplace, at least, of Oriental literature,
+philosophy, and religion is as necessary to the general reader of the
+present day as an acquaintance with the Latin and Greek classics was a
+generation or so ago. Immense strides have been made within the present
+century in these branches of learning; Sanskrit has been brought within
+the range of accurate philology, and its invaluable ancient literature
+thoroughly investigated; the language and sacred books of the
+Zoroastrians have been laid bare; Egyptian, Assyrian, and other records
+of the remote past have been deciphered, and a group of scholars speak
+of still more recondite Accadian and Hittite monuments; but the results
+of all the scholarship that has been devoted to these subjects have been
+almost inaccessible to the public because they were contained for the
+most part in learned or expensive works, or scattered throughout the
+numbers of scientific periodicals. Messrs. Truebner & Co., in a spirit of
+enterprise which does them infinite credit, have determined to supply
+the constantly-increasing want, and to give in a popular, or, at least,
+a comprehensive form, all this mass of knowledge to the
+world."--_Times._
+
+    The late Oriental scholar, Mr. Romesh C. Dutt, C.I.E., says:--
+
+"I wish to say a word about this series, because I am in a special
+degree indebted to it. Professor Max Mueller, who has, by his lifelong
+labours, done more than any living scholar to elucidate ancient Hindu
+literature and history, has now conceived the noble idea of enabling
+English readers to go to the fountain source, and consult Oriental works
+in a series of faithful translations. More than thirty volumes,
+translated from the Sanscrit, Chinese, Zend, Pahlair, Pali, Arabic, &c.,
+have already been published, and more volumes are expected. I take this
+opportunity to own my great indebtedness to the volumes of this series
+which relate to Indian History. I have freely quoted from them--allowing
+myself the liberty of a verbal alteration here and there; and I have
+seldom thought it necessary to consult these original Sanscrit works
+which have been translated in this faithful and valuable series."
+
+       *       *       *       *       *
+
+    In Two Volumes, post 8vo, cloth, pp. 426 and 460, price 25s.
+    net.
+
+    ALBERUNI'S INDIA.
+
+    AN ACCOUNT OF THE RELIGION, PHILOSOPHY, LITERATURE, GEOGRAPHY,
+    CHRONOLOGY, ASTRONOMY, CUSTOMS, LAWS, AND ASTROLOGY OF INDIA
+    ABOUT A.D. 1030.
+
+    An English Edition, with Notes and Indices.
+
+    By DR. EDWARD C. SACHAU,
+    Professor in the Royal University of Berlin, and Principal of
+    the Seminary for Oriental Languages; Member of the Royal Academy
+    of Berlin, and Corresponding Member of the Imperial Academy of
+    Vienna Honorary Member of the Asiatic Society of Great Britain
+    and Ireland, London, and of the American Oriental Society,
+    Cambridge, U.S.A.
+
+EXTRACT FROM PREFACE.
+
+Alberuni, or, as his compatriots called him, Abu Raihan, was born A.D.
+973, in the territory of modern Khiva, then called Khwarizm, or
+Chorasmia in antiquity. Early distinguishing himself in science and
+literature, he played a political part as councillor of the ruling
+prince of his native country of the Ma'muni family.
+
+In the opening of his book Alberuni gives an account of the
+circumstances which suggested to him the idea of writing the [Greek:
+Indika]. Once the conversation with a friend of his, else unknown, ran
+on the then existing literature on the history of religion and
+philosophy, its merits and demerits. When, in particular, the literature
+on the belief of the Hindus came to be criticised, Alberuni maintained
+that all of it was second-hand and thoroughly uncritical. To verify the
+matter, his friend once more examines the books in question, which
+results in his agreeing with our author, and his asking him to fill up
+this gap in the Arabic literature of the time. The book he has produced
+is not a polemical one. He will not convert the Hindus, nor lend a
+direct help to missionary zealots. He will simply describe Hinduism,
+without identifying himself with it. He takes care to inform the reader
+that he is not responsible for whatsoever repugnant detail he has to
+relate, but the Hindus themselves. He gives a repertory of information
+on Indian subjects, destined for the use of those who lived in peaceable
+intercourse with them, and wished to have an insight into their mode and
+world of thought.
+
+The author has nothing in common with the Muhammadan Ghazi who wanted
+to convert the Hindus or to kill them, and his book scarcely reminds the
+reader of the incessant war between Islam and India, during which it had
+been prepared, and by which the possibility of writing such a book had
+first been given. It is like a magic island of quiet, impartial research
+in the midst of a world of clashing swords, burning towns, and plundered
+temples. The object which the author had in view, and never for a moment
+lost sight of, was to afford the necessary information and training to
+"_any one_ (in Islam) _who wants to converse with the Hindus, and to
+discuss with them questions of religion, science, or literature, on the
+very basis of their own civilisation_."
+
+In general, it is the method of our author not to speak himself, but to
+let the Hindus speak, giving extensive quotations from their classical
+authors. He presents a picture of Indian civilisation as painted by the
+Hindus themselves. Many chapters, not all, open with a short
+characteristic introduction of a general nature. The body of most
+chapters consists of three parts. The first is a _precis_ of the
+question, as the author understands it.
+
+The second part brings forward the doctrines of the Hindus, quotations
+from Sanskrit books in the chapters on religion, philosophy, astronomy,
+and astrology, and other kinds of information which had been
+communicated to him by word of mouth, or things which he had himself
+observed in the chapters on literature, historic chronology, geography,
+law, manners, and customs. In the third part he does the same as
+Megasthenes had already done; he tries to bring the sometimes very
+exotic subject nearer to the understanding of his readers by comparing
+it with the theories of ancient Greece, and by other comparisons. In the
+disposition of every single chapter, as well as in the sequence of the
+chapters, a perspicuous, well-considered plan is apparent. There is no
+patchwork nor anything superfluous, and the words fit to the subject as
+close as possible.
+
+He does not blindly accept the traditions of former ages; he wants to
+understand and to criticise them. He wants to sift the wheat from the
+chaff, and he will discard everything that militates against the laws of
+nature and of reason.
+
+He criticises manuscript tradition like a modern philologist. He
+sometimes supposes the text to be corrupt, and inquires into the cause
+of the corruption; he discusses various readings, and proposes
+emendations. He guesses at _lacunae_, criticises different translations,
+and complains of the carelessness and ignorance of the copyists.
+
+    This valuable and interesting work has been out of print for
+    many years, and second-hand copies have been very difficult to
+    obtain even at a high premium. At the urgent request of many
+    scholars and students both in England and India, the publishers
+    have decided to issue the present reprint at a cheaper price
+    than the original edition.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. viii. and 270, cloth, price 6s.
+
+    INDIAN POETRY:
+
+    CONTAINING "THE INDIAN SONG OF SONGS."
+
+    From the Sanskrit of the "Gita Govinda" of Jayadeva; Two Books
+    from "The Iliad of India" (Mah[.a]bharata), "Proverbial Wisdom"
+    from the Shlokas of the Hitopadesa, and other Oriental Poems.
+
+    By SIR EDWIN ARNOLD, M.A., K.C.I.E., C.S.I., &c., &c.
+
+    CONTENTS.
+
+    The Indian Song of Songs--
+      Introduction.
+      Hymn to Vishnu.
+      Sarga the First--The Sports of Krishna.
+      Sarga the Second--The Penitence of Krishna.
+      Sarga the Third--Krishna Troubled.
+      Sarga the Fourth--Krishna Cheered.
+      Sarga the Fifth--The Longings of Krishna.
+      Sarga the Sixth--Krishna made Bolder.
+      Sarga the Seventh--Krishna supposed False.
+      Sarga the Eighth--The Rebuking of Krishna.
+      Sarga the Ninth--The End of Krishna's Trial.
+      Sarga the Tenth--Krishna in Paradise.
+      Sarga the Eleventh--The Union of Radha and Krishna.
+
+    Miscellaneous Oriental Poems--
+      The Rajpoot Wife.
+      King Saladin.
+      The Caliph's Draught.
+      Hindoo Funeral Song.
+      Song of the Serpent Charmers.
+      Song of the Flour-Mill.
+      Taza ba Taza.
+      The Mussulman Paradise.
+      Dedication of a Poem from the Sanskrit.
+      The Rajah's Ride.
+
+    Two Books from "The Iliad of India."
+      The Great Journey.
+      The Entry into Heaven.
+
+    The Night of Slaughter.
+
+    The Morning Prayer.
+
+    Proverbial Wisdom from the Shlokas of the Hitopadesa.
+
+OPINIONS OF THE PRESS.
+
+"In this new volume Sir Edwin Arnold does good service by illustrating,
+through the medium of his musical English melodies, the power of Indian
+poetry to stir European emotions. 'The Indian Song of Songs' is not
+unknown to scholars. Sir Edwin Arnold will have introduced it among
+popular English poems."--_Times._
+
+"Complete mastery of the English language, combined with genuine poetic
+fervour, has enabled the translator of 'The Indian Song of Songs' to
+spread before his readers a feast of dulcet sounds and lyrical language.
+Music seems to flow from his pen as naturally as rain from the cloud or
+song from the throat of the thrush."--_Morning Post._
+
+"The poem abounds with imagery of Eastern luxuriousness and
+sensuousness; the air seems laden with the spicy odours of the tropics,
+and the verse has a richness and a melody sufficient to captivate the
+senses of the dullest."--_Standard._
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, pp. viii.-464, cloth, price 16s.
+
+    THE S[=A]NKHYA APHORISMS OF KAPILA,
+    With Illustrative Extracts from the Commentaries.
+
+    Translated by J. R. BALLANTYNE, LL.D., late Principal of the
+    Benares College.
+
+    Edited by FITZEDWARD HALL.
+
+"The work displays a vast expenditure of labour and scholarship, for
+which students of Hindoo philosophy have every reason to be grateful to
+Dr. Hall and the publishers."--_Calcutta Review._
+
+       *       *       *       *       *
+
+    Fourth Edition. Post 8vo, cloth, pp. xxiv.-310, price 16s.
+
+    THE RELIGIONS OF INDIA.
+
+    BY A. BARTH,
+    Member of the Societe Asiatique of Paris.
+
+    Authorised translation by Rev. J. Wood, Edin.
+
+India has not only preserved for us in her Vedas the most ancient and
+complete documents for the study of the old religious beliefs founded on
+nature-worship, which, in an extremely remote past, were common to all
+the branches of the Indo-European family; she is also the only country
+where these beliefs, in spite of many changes both in form and fortune,
+continue to subsist up to the present time. Whilst everywhere else they
+have been either as good as extinguished by monotheistic religions of
+foreign origin, in some instances without leaving behind them a single
+direct and authentic trace of their presence, or abruptly cut short in
+their evolution and forced to survive within the barriers, henceforth
+immovable, of a petty Church, as in the case of Parseeism,--in India
+alone they present up to this time, as a rich and varied literature
+attests, a continuous, self-determined development, in the course of
+which, instead of contracting, they have continued to enlarge their
+borders. It is owing in a great measure to this extraordinary longevity
+that such an interest attaches to the separate and independent study of
+the Hindu religions, irrespective altogether of the estimate we may form
+of their dogmatic or practical worth. Nowhere else do we meet with
+circumstances, on the whole, so favourable for the study of the
+successive transformations and destiny, so to speak, of a polytheistic
+idea of the universe.
+
+       *       *       *       *       *
+
+    Post 8vo, cloth. pp. cviii.-242 and viii.-370. Two volumes,
+    price 24s.
+
+    SI-YU-KI.
+
+    BUDDHIST RECORDS OF THE WESTERN WORLD.
+
+    Translated from the Chinese of HUIEN TSIANG (A.D. 629). By
+    SAMUEL BEAL, B.A. (Trin. Col., Camb.), R.N. (Retired Chaplain
+    and N.I.), Professor of Chinese, University College, London;
+    Rector of Wark, Northumberland, &c.
+
+The progress which has been made in our knowledge of Northern Buddhism
+during the last few years is due very considerably to the discovery of
+the Buddhist literature of China. This literature (now well known to us
+through the catalogues already published) contains, amongst other
+valuable works, the records of the travels of various Chinese Buddhist
+pilgrims who visited India during the early centuries of our era. These
+records embody the testimony of independent eyewitnesses as to the facts
+related in them, and having been faithfully preserved and allotted a
+place in the collection of the sacred book of the country, their
+evidence is entirely trustworthy.
+
+It would be impossible to mention _seriatim_ the various points of
+interest in these works, as they refer to the geography, history,
+manners, and religion of the people of India. The reader who looks into
+the pages of this book will find ample material for study on all these
+questions. But there is one particular that gives a more than usual
+interest to the records under notice, and that is the evident sincerity
+and enthusiasm of the travellers themselves. Never did more devoted
+pilgrims leave their native country to encounter the perils of travel in
+foreign and distant lands; never did disciples more ardently desire to
+gaze on the sacred vestiges of their religion; never did men endure
+greater sufferings by desert, mountain, and sea than these
+simple-minded, earnest Buddhist priests. And that such courage,
+religious devotion, and power of endurance should be exhibited by men so
+sluggish, as we think, in their very nature as the Chinese, this is very
+surprising, and may perhaps arouse some consideration.
+
+       *       *       *       *       *
+
+    In Two Volumes, post 8vo, pp. xii.-336 and x.-352, cloth, price
+    21s.
+
+    MEDIAEVAL RESEARCHES FROM EASTERN ASIATIC SOURCES.
+
+    FRAGMENTS TOWARDS THE KNOWLEDGE OF THE GEOGRAPHY AND HISTORY OF
+    CENTRAL AND WESTERN ASIA FROM THE THIRTEENTH TO THE SEVENTEENTH
+    CENTURY.
+
+    BY E. BRETSCHNEIDER, M.D.,
+    Formerly Physician of the Russian Legation at Pekin.
+
+EXTRACT FROM PREFACE
+
+The subjects dealt with in the two volumes form a carefully revised and
+improved edition of three essays gathered into one collection, viz.:--
+  1. Notes on Chinese Mediaeval Travellers to the West, 1875.
+  2. Notices of the Mediaeval Geography and History of Central and
+     Western Asia, 1876.
+  3. Chinese Intercourse with the Countries of Central and Western
+     Asia during the Fifteenth Century, 1877.
+
+Since the first publication of these papers, large additions have been
+made to the stock of our knowledge regarding the regions of Central
+Asia which, previously to the Russian occupation of these tracts, had
+been inaccessible to scientific exploration. Thus new light has been
+thrown upon many interesting geographical questions suggested by
+the narratives of mediaeval travellers, or hitherto based only upon
+more modern but vague and dubious Chinese accounts.
+
+To bring the new edition of those former researches up to the
+present advanced state of knowledge on the subject, I had to study
+a vast amount of literature, written for the greater part in Russian,
+which has come to light, on Central Asia, and was obliged to read
+through a great number of works and papers, some of them published
+in Russian Turkestan, and, therefore, difficult to obtain. In general,
+all reading accessible to me bearing on the subject has been made use
+of for the elucidation of mediaeval geographical questions arising out
+of my researches.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xii.-164, cloth, price 10s. 6d.
+
+    THE HISTORY OF ESARHADDON
+    (Son of Sennacherib),
+
+    KING OF ASSYRIA, B.C. 681-668.
+
+    Translated from the Cuneiform Inscriptions upon Cylinders and
+    Tablets in the British Museum Collection; together with a
+    Grammatical Analysis of each Word, Explanations of the
+    Ideographs by Extracts from the Bi-Lingual Syllabaries, and List
+    of Eponyms, &c.
+
+    BY E. A. WALLIS BUDGE, M.A., Litt.D., D.Lit.,
+    Keeper of the Egyptian and Assyrian Antiquities in the British
+    Museum.
+
+"Students of scriptural archaeology will also appreciate the 'History of
+Esarhaddon.'"--_Times._
+
+"There is much to attract the scholar in this volume. It does not
+pretend to popularise studies which are yet in their infancy. Its
+primary object is to translate, but it does not assume to be more than
+tentative, and it offers both to the professed Assyriologist and to the
+ordinary non-Assyriological Semitic scholar the means of controlling its
+results."--_Academy._
+
+"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars
+and students. They are not, it is to be feared, a very numerous class.
+But the more thanks are due to him on that account for the way in which
+he has acquitted himself in his laborious task."--_Tablet._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xlviii.-398, cloth, price 12s.
+
+    THE ORDINANCES OF MANU.
+
+    Translated from the Sanskrit, with an Introduction.
+
+    By the late A. C. BURNELL, Ph.D., C.I.E.
+
+    Completed and Edited by E. W. HOPKINS, Ph.D., of Columbia
+    College, N.Y.
+
+"This work is full of interest; while for the student of sociology and
+the science of religion it is full of importance. It is a great boon to
+get so notable a work in so accessible a form, admirably edited, and
+completely translated."--_Scotsman._
+
+"Few men were more competent than Burnell to give us a really good
+translation of this well-known law book, first rendered into English by
+Sir William Jones. Burnell was not only an independent Sanskrit scholar,
+but an experienced lawyer, and he joined to these two important
+qualifications the rare faculty of being able to express his thoughts in
+clear and trenchant English.... We ought to feel very grateful to Dr.
+Hopkins for having given us all that could be published of the
+translation left by Burnell."--F. MAX MUeLLER in the _Academy_.
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. vi.-216, price 6s.
+
+    THE BHAGAVAD G[=I]T[=A]; or, THE SACRED LAY.
+    A SANSKRIT PHILOSOPHICAL POEM.
+
+    Translated, with Notes,
+
+    BY JOHN DAVIES, M.A. (Cantab.)
+    Member of the Royal Asiatic Society, of the Cambridge
+    Philological Society, &c., and (sometime) Rector of Walsoken,
+    Norfolk.
+
+   I. Introduction.
+  II. Translation.
+ III. Appendix.
+    (i) On the date at which the Bhagavad G[=i]t[=a] was probably
+        written, and on the theory that it was written under an
+        influence derived from a knowledge of Christian doctrines.
+   (ii) The traditional line of descent of the Lunar Dynasty.
+  (iii) Collation of two MSS. with the Bonn edition of the
+        Bhagavad G[=i]t[=a], and the readings of other editions
+        and MSS.
+
+In preparing this translation of the Bhagavad G[=i]t[=a], the author had
+before him the Greek translation of Galanos, and the Italian version of
+Stanislao Gatti, both supplied by Dr. Reinhold Rost. The author also
+consulted the French version of Burnouf, the Latin version of Lassen,
+and the English versions of Mr. Thomson and K. T. Telang. The notes of
+Lassen have given valuable aid, as well as a paper on the Bhagavad
+G[=i]t[=a], read before the "Akademie der Weissenschaften" of Berlin in
+1826 by W. van Humboldt, which contained a scholarly review of the
+doctrines contained in the poem. The author has also consulted a MS.
+copy of the Commentary on the Bhagavad G[=i]t[=a], written by
+['S]r[=i]dhara, and, by the kindness of Dr. Rost, another commentary,
+attributed to ['S]ankara, but written by ['S]ankara Ananda Saraswati
+(quot. at Ananda), and called T[=a]tparya Bodhin[=i].
+
+       *       *       *       *       *
+
+    Second Edition. Post 8vo, cloth, pp. viii.-152, price 6s.
+
+    HINDU PHILOSOPHY.
+
+    THE S[=A]NKHYA K[=A]RIK[=A] OF [=I]['S]WARA KRISHNA.
+
+    An Exposition of the System of Kapila, with an Appendix on the
+    Ny[=a]ya and Vai['s]eshika Systems.
+
+    BY JOHN DAVIES, M.A. (Cantab.)
+    Member of the Royal Asiatic Society, of the Cambridge
+    Philological Society, &c., and (sometime) Rector of Walsoken,
+    Norfolk.
+
+EXTRACT FROM PREFACE.
+
+I wish to present to my readers the philosophy of Kapila as it has been
+set forth by his Indian exponent, [=I]['s]wara Krishna. The system of
+Kapila, called the S[=a]nkhya or Rationalistic, in its original form,
+and in its theistic development by Patarijali, contains nearly all that
+India has produced in the department of pure philosophy. Other systems,
+though classed as philosophic, are mainly devoted to logic and physical
+science, or to an exposition of the Vedas.
+
+The system of Kapila may be said to have only an historical value, but
+on this account alone it is interesting as a chapter in the history of
+the human mind. It is the earliest attempt on record to give an answer,
+from reason alone, to the mysterious questions which arise in every
+thoughtful mind about the origin of the world, the nature and relations
+of man, and his future destiny. It is interesting also and instructive
+to note how often the human mind moves in a circle. The latest German
+philosophy, the system of Schopenhauer and Von Hartmann, is mainly a
+reproduction of the philosophic system of Kapila in its materialistic
+part, presented in a more elaborate form, but on the same fundamental
+lines. In this respect the human intellect has gone over the same ground
+that it occupied more than two thousand years ago, but on a more
+important question it has taken a step in retreat. Kapila recognised
+fully the existence of a soul in man, forming indeed his proper
+nature--the absolute ego of Fichte--distinct from matter and immortal;
+but our latest philosophy, both here and in Germany, can see in man only
+a highly developed physical organisation. "All external things," says
+Kapila, "were formed that the soul might know itself and be free." "The
+study of psychology is vain," says Schopenhauer, "for there is no
+Psyche."
+
+       *       *       *       *       *
+
+    Post 8vo, pp. 432, cloth, price 16s.
+
+    A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY AND RELIGION,
+    GEOGRAPHY, HISTORY, AND LITERATURE.
+
+    BY JOHN DOWSON, M.R.A.S.,
+    Late Professor of Hindustani, Staff College.
+
+"This not only forms an indispensable book of reference to students of
+Indian literature, but is also of great general interest, as it gives in
+a concise and easily accessible form all that need be known about the
+personages of Hindu mythology whose names are so familiar, but of whom
+so little is known outside the limited circle of _savants_."--_Times._
+
+"It is no slight gain when such subjects are treated fairly and fully in
+a moderate space; and we need only add that the few wants which we may
+hope to see supplied in new editions detract but little from the general
+excellence of Mr. Dowson's work."--_Saturday Review._
+
+       *       *       *       *       *
+
+    Revised Edition in Two Volumes, post 8vo, pp. xxx.-390;
+    xiv.-364, cloth, price 21s.
+
+    A HISTORY OF CIVILISATION IN ANCIENT INDIA.
+    BASED ON SANSKRIT LITERATURE,
+
+    BY ROMESH CHUNDER DUTT, C.I.E.
+
+    Of the Indian Civil Service, and of the Middle Temple,
+    Barrister-at-Law, Member of the Royal Asiatic Society of Great
+    Britain and Ireland, and of the Asiatic Society of Bengal.
+
+    VOL. I.--B.C. 2000 TO 320; VOL. II.--B.C. 320--A.D. 1000.
+
+EXTRACT FROM PREFACE.
+
+The method on which this work has been written is very simple. My
+principal object has been to furnish the general reader with a practical
+and handy work on the Ancient History of India--not to compose an
+elaborate work of discussions on Indian Antiquities. To study clearness
+and conciseness on a subject like this was not, however, an easy task.
+Every chapter in the present work deals with matters about which long
+researches have been made, and various opinions have been recorded. It
+would have afforded some satisfaction to me to have given the reader the
+history of every controversy, the account of every antiquarian
+discovery, and the pros and cons of every opinion advanced. But I could
+not yield to this temptation without increasing the work to three or
+four times its present humble size, and thus sacrificing the very object
+with which it is written. To carry out my primary object I have avoided
+every needless discussion, and I have tried to explain as clearly,
+concisely, and distinctly as I was able each succeeding phase of Hindu
+civilisation and Hindu life in ancient times.
+
+But, while conciseness has been the main object of the present work, I
+have also endeavoured to tell my story so that it may leave some
+distinct memories on my readers after they have closed the work. For
+this reason, I have avoided details as far as possible, and tried to
+develop, fully and clearly, the leading facts and features of each
+succeeding age. Repetition has not been avoided where such repetition
+seemed necessary to impress on my readers the cardinal facts--the
+salient features of the story of Hindu civilisation.
+
+    "Mr. Dutt has attempted to popularise learned researches, and
+    has undertaken a patriotic work, and in many respects none could
+    he better prepared for the task than he.... As far as possible
+    he allows the original texts to speak for themselves; his book
+    is thus filled with extracts selected and translated with care;
+    and the extracts are connected together by analyses and resumes
+    in which we always find what is necessary, and seldom what is
+    superfluous. He has written with enthusiasm, in a language clear
+    and correct, and without that needless display of erudition
+    which tires more than it instructs. On the whole I know of
+    no work which enables one better to enter into the spirit
+    of ancient Indian thought, or which is more fascinating
+    reading."--M. BARTH, _in Revue Critique, Paris_. (Translated.)
+
+       *       *       *       *       *
+
+    In One Volume, post 8vo, cloth, pp. xvi.-224, price 7s. 6d.
+
+    LAYS OF ANCIENT INDIA.
+    Selections from Indian Poetry rendered into English Verse.
+
+    BY ROMESH CHUNDER DUTT, C.I.E.
+
+    Barrister-at-Law, and of the Indian Civil Service; Member of the
+    Royal Asiatic Society, and of the Asiatic Society of Bengal.
+
+    Author of "A History of Civilisation in Ancient India," &c.
+
+EXTRACT FROM PREFACE.
+
+The time has come for placing before English readers a carefully
+prepared book of selections from the entire range of Ancient Indian
+Poetry. Such a book of selections should convey something not only of
+the beauty of Indian poetry in general, but also of the distinctive
+features of the poetry of each special period--something of the
+freshness and simplicity of the Vedic Hymns, the sublime and lofty
+thought of the Upanishads, the unsurpassed beauty of Buddhist precepts,
+and the incomparable richness and imagery of the later or classical
+Sanscrit poetry. And it seems to me that such a book, comprising
+specimens from the literature of successive periods, is likely to give
+the English reader a general bird's-eye view of Indian poetry, Indian
+thought, and Indian religion.
+
+       *       *       *       *       *
+
+    Revised Edition. Post 8vo, pp. 276, cloth, price 7s. 6d.
+
+    RELIGION IN CHINA.
+
+    BY JOSEPH EDKINS, D.D., PEKING.
+
+    Containing a Brief Account of the Three Religions of the
+    Chinese, with Observations on the Prospects of Christian
+    Conversion amongst that People.
+
+"Dr. Edkins has been most careful in noting the varied and often complex
+phases of opinion, so as to give an account of considerable value of the
+subject."--_Scotsman._
+
+"As a missionary, it has been part of Dr. Edkins' duty to study the
+existing religions in China, and his long residence in the country has
+enabled him to acquire an intimate knowledge of them as they at present
+exist."--_Saturday Review._
+
+"Dr. Edkins' valuable work, of which this is a second and revised
+edition, has, from the time that it was published, been the standard
+authority upon the subject of which it treats."--_Nonconformist._
+
+"Dr. Edkins ... may now be fairly regarded as among the first
+authorities on Chinese religion and language."--_British Quarterly
+Review._
+
+       *       *       *       *       *
+
+    New and Revised Edition. Post 8vo, pp. xxiv.-420, cloth, price
+    18s.
+
+    CHINESE BUDDHISM.
+    A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.
+
+    BY J. EDKINS, D.D.
+    Author of "China's Place in Philology," "Religion in China,"
+    &c., &c.
+
+"It contains a vast deal of important information on the subject,
+such as is only to be gained by long-continued study on the
+spot."--_Athenaeum._
+
+"Upon the whole, we know of no work comparable to it for the extent of
+its original research, and the simplicity with which this complicated
+system of philosophy, religion, literature, and ritual is set
+forth."--_British Quarterly Review._
+
+"The whole volume is replete with learning.... It deserves most careful
+study from all interested in the history of the religions of the world,
+and expressly of those who are concerned in the propagation of
+Christianity. Dr. Edkins notices in terms of just condemnation the
+exaggerated praise bestowed upon Buddhism by recent English
+writers."--_Record._
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. xxiv.-268, price 9s.
+
+    THE PHILOSOPHY OF THE UPANISHADS AND ANCIENT INDIAN METAPHYSICS.
+
+    As exhibited in a series of Articles contributed to the
+    _Calcutta Review_.
+
+    BY ARCHIBALD EDWARD GOUGH, M.A., Lincoln College, Oxford;
+    Principal of the Calcutta Madrasa.
+
+EXTRACT FROM PREFACE.
+
+Those interested in the general history of philosophy will find in it an
+account of a very early attempt, on the part of thinkers of a rude age
+and race, to form a cosmological theory. The real movement of
+philosophic thought begins, it is true, not in India, but in Ionia; but
+some degree of interest may still be expected to attach to the procedure
+of the ancient Indian cosmologists. The Upanishads are so many 'songs
+before sunrise'--spontaneous effusions of awakening reflection, half
+poetical, half metaphysical--that precede the conscious and methodical
+labour of the long succession of thinkers to construct a thoroughly
+intelligible conception of the sum of things. For the general reader,
+then, these pages may supply in detail, and in the terms of the Sanskrit
+texts themselves, a treatment of the topics slightly sketched in the
+third chapter of Archer Butler's first series of 'Lectures on the
+History of Ancient Philosophy.' The Upanishads exhibit the prehistoric
+view of things in a na[=i]vely poetical expression, and, at the same
+time, in its coarsest form. Any translations will be found to include
+the whole of the Mu[n.][d.]aka, Ka[t.]ha, ['S]vet[=a]['s]vatara, and
+M[=a][n.][d.][=u]kya Upanishads, the greater part of the Taittir[=i]ya
+and B[r.]ihad[=a]ro[n.]yaka, and portions of the Chh[=a]ndogya and Kena,
+together with extracts from the works of the Indian schoolmen.
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. xvi.-428, price 16s.
+
+    ESSAYS ON THE SACRED LANGUAGE, WRITINGS, AND RELIGION OF THE
+    PARSIS.
+
+    By MARTIN HAUG, Ph.D.,
+    Late of the Universities of Tuebingen, Goettingen, and Bonn;
+    Superintendent of Sanskrit Studies, and Professor of Sanskrit
+    in the Poona College.
+
+    EDITED AND ENLARGED BY DR. E. W. WEST.
+
+    To which is added a Biographical Memoir of the late Dr. HAUG by
+    Prof. E. P. EVANS.
+
+   I. History of the Researches into the Sacred Writings and Religion
+      of the Parsis, from the Earliest Times down to the Present.
+  II. Languages of the Parsi Scriptures.
+ III. The Zend-Avesta, or the Scripture of the Parsis.
+  IV. The Zoroastrian Religion, as to its Origin and Development.
+
+"'Essays on the Sacred Language, Writings, and Religion of the Parsis,'
+by the late Dr. Martin Haug, edited by Dr. E. W. West. The author
+intended, on his return from India, to expand the materials contained in
+this work into a comprehensive account of the Zoroastrian religion, but
+the design was frustrated by his untimely death. We have, however, in a
+concise and readable form, a history of the researches into the sacred
+writings and religion of the Parsis from the earliest times down to the
+present--a dissertation on the languages of the Parsi Scriptures, a
+translation of the Zend-Avesta, or the Scripture of the Parsis, and a
+dissertation on the Zoroastrian religion, with especial reference to its
+origin and development."--_Times._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. viii. and 346, cloth, price 10s. 6d.
+
+    MANAVA-DHARMA-CASTRA:
+    THE CODE OF MANU.
+
+    ORIGINAL SANSKRIT TEXT, WITH CRITICAL NOTES.
+
+    BY J. JOLLY, PH.D.,
+    Professor of Sanskrit in the University of Wurzburg; late Tagore
+    Professor of Law in the University of Calcutta.
+
+The date assigned by Sir William Jones to this Code--the well-known
+Great Law Book of the Hindus--is 1250-500 B.C., although the rules and
+precepts contained in it had probably existed as tradition for countless
+ages before. There has been no reliable edition of the Text for Students
+for many years past, and it is believed, therefore, that Prof. Jolly's
+work will supply a want long felt.
+
+       *       *       *       *       *
+
+    Second Edition. Post 8vo, pp. xii.-512, cloth, price 16s.
+
+    FOLK-TALES OF KASHMIR.
+
+    BY THE REV. J. HINTON KNOWLES, F.R.G.S., M.R.A.S., &c.
+    (C.M.S.) Missionary to the Kashmirs.
+
+EXTRACT FROM PREFACE.
+
+Kashmir as a field of folk-lore literature is, perhaps, not surpassed in
+fertility by any other country in the world; and yet, while every year
+witnesses the publication of books on the subject from Bengal, Bombay,
+Madras, Porjab, and other parts, this field, ripe for the harvest, has
+remained almost ungleaned. No doubt its isolated position and the
+difficulty of its language have had something to do with this apparent
+neglect.
+
+No apology will be needed for the presentation of this book to the
+public. The great interest and importance attaching to the folk-tales of
+any people is manifest from the great attention devoted to them by many
+learned writers and others. Concerning the style and manner of the book,
+however, I would ask my readers to be lenient with me. I have sought not
+so much to present these tales in a purely literary form as to give them
+in a fair translation, and most of the work was done by lamp-light after
+an ordinary amount of missionary work during the day. However, such as
+it is, I sincerely hope it will prove a real contribution towards that
+increasing stock of folk-lore which is doing so much to clear away the
+clouds that envelop much of the practices, ideas, and beliefs which make
+up the daily life of the natives of our great dependencies, control
+their feelings, and underlie many of their actions.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. ix.-281, cloth, price 10s. 6d.
+
+    THE SARVA-DARSANA-SAMGRAHA;
+    OR, REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY.
+
+    BY MADHAVA ACHARYA.
+
+    Translated by E. B. COWELL, M.A., Professor of Sanskrit in the
+    University of Cambridge, and A. E. GOUGH, M.A., Professor of
+    Philosophy in the Presidency College, Calcutta.
+
+    This work is an interesting specimen of Hindu critical ability.
+    The author successively passes in review the sixteen
+    philosophical systems current in the fourteenth century in the
+    South of India; and he gives what appears to him to be their
+    most important tenets.
+
+"The translation is trustworthy throughout. A protracted sojourn in
+India, where there is a living tradition, has familiarised the
+translators with Indian thought."--_Athenaeum._
+
+       *       *       *       *       *
+
+    Five Volumes, post 8vo, cloth, price 21s. each.
+
+    ORIGINAL SANSKRIT TEXTS
+
+    _On the Origin and History of the People of India: Their
+    Religion and Institutions._
+
+    Collected, Translated, and Illustrated.
+    BY J. MUIR, C.I.E., D.C.L., LL.D., PH.D.
+
+    Third Edition, Re-written, and greatly Enlarged.
+
+Vol. I.--Mythical and Legendary Accounts of the Origin of Caste, with
+an Inquiry into its Existence in the Vedic Age.
+
+Vol. II.--Inquiry whether the Hindus are of Trans-Himalayan Origin,
+and akin to the Western Branches of the Indo-European Race.
+
+Vol. III.--The Vedas: Opinions of their Authors and of later Indian
+Writers on their Origin, Inspiration, and Authority. (Out of print.)
+
+Vol. IV.--Comparison of the Vedic with the later representations of the
+principal Indian Deities.
+
+Vol. V.--Contributions to a knowledge of the Cosmogony, Mythology,
+Religious Ideas, Life, and Manners of the Indians in the Vedic Age.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xliv.-376, cloth, price 14s.
+
+    METRICAL TRANSLATIONS FROM SANSKRIT WRITERS.
+
+    With an Introduction, many Prose Versions, and Parallel Passages
+    from Classical Authors.
+
+    BY J. MUIR, C.I.E., D.C.L., LL.D., PH.D.
+
+"... An agreeable introduction to Hindu poetry."--_Times._
+
+"... A volume which maybe taken as a fair illustration alike of the
+religious and moral sentiments and of the legendary lore of the best
+Sanskrit writers."--_Edinburgh Daily Review._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. lxv.-368, cloth, price 14s.
+
+    TIBETAN TALES DERIVED FROM INDIAN SOURCES.
+
+    Translated from the Tibetan of the KAH-GYUR.
+    BY F. ANTON VON SCHIEFNER.
+
+    Done into English from the German, with an Introduction,
+    BY W. R. S. RALSTON, M.A.
+
+"Mr. Ralston, whose name is so familiar to all lovers of Russian
+folk-lore, has supplied some interesting Western analogies and
+parallels, drawn, for the most part, from Slavonic sources, to the
+Eastern folk-tales, culled from the Kahgyur, one of the divisions
+of the Tibetan sacred books."--_Academy._
+
+"The translation ... could scarcely have fallen into better hands. An
+Introduction ... gives the leading facts in the lives of those scholars
+who have given their attention to gaining a knowledge of the Tibetan
+literature and language."--_Calcutta Review._
+
+"Ought to interest all who care for the East, for amusing stories, or
+for comparative folk-lore."--_Pall Mall Gazette._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xvi.-224, cloth, price 9s.
+
+    UDANAVARGA.
+
+    A COLLECTION OF VERSES FROM THE BUDDHIST CANON.
+    Compiled by DHARMATRATA.
+
+    BEING THE NORTHERN BUDDHIST VERSION OF DHAMMAPADA.
+
+    Translated from the Tibetan of Bkah-hgyur, with Notes, and
+    Extracts from the Commentary of Pradjnavarman,
+
+    BY W. WOODVILLE ROCKHILL.
+
+"Mr. Rockhill's present work is the first from which assistance will be
+gained for a more accurate understanding of the Pali text; it is, in
+fact, as yet the only term of comparison available to us. The
+'Udauavarga,' the Thibetan version, was originally discovered by the
+late M. Schiefner, who published the Tibetan text, and had intended
+adding a translation, an intention frustrated by his death, but which
+has been carried out by Mr. Rockhill.... Mr. Rockhill may be
+congratulated for having well accomplished a difficult task."--_Saturday
+Review._
+
+
+       *       *       *       *       *
+
+    Fifth Edition. Post 8vo, pp. xv.-250, cloth, price 7s. 6d.
+
+    OUTLINES OF THE HISTORY OF RELIGION TO THE SPREAD OF THE
+    UNIVERSAL RELIGIONS.
+
+    BY C. P. TIELE,
+
+    Doctor of Theology, Professor of the History of Religions in the
+    University of Leyden.
+
+    Translated from the Dutch by J. ESTLIN CARPENTER, M.A.
+
+"Few books of its size contain the result of so much wide thinking, able
+and laborious study, or enable the reader to gain a better bird's-eye
+view of the latest results of investigations into the religious history
+of nations. As Professor Tiele modestly says, 'In this little book are
+outlines--pencil sketches, I might say--nothing more.' But there are
+some men whose sketches from a thumb-nail are of far more worth than an
+enormous canvas covered with the crude painting of others, and it is
+easy to see that these pages, full of information, these sentences, cut
+and perhaps also dry, short and clear, condense the fruits of long and
+thorough research."--_Scotsman._
+
+       *       *       *       *       *
+
+    Four Volumes Ready. Volume V. in the Press. Post 8vo, cloth,
+    price 10s. 6d. each.
+
+    THE SHAHNAMA OF FIRDAUSI.
+
+    Done into English by
+    ARTHUR GEORGE WARNER, M.A., AND EDMOND WARNER, B.A.
+
+February 25th of the present year (1910) is the nine hundredth
+anniversary of the completion of the Shahnama. Its author, the Persian
+poet Firdausi, spent over thirty laborious years in its composition,
+only to experience, when the task had been achieved, a heart-breaking
+disappointment well worthy of inclusion in any record of the calamities
+of authors. His work has survived the test of time, and by general
+consent is accounted to be one of the few great epics of the world.
+Geographically and in some other respects it may be said to stand
+half-way between the Epics of Europe and those of India. In its own land
+it has no peer, while in construction and subject-matter it is unique.
+Other Epics centre round some heroic character or incident to which all
+else is subservient. In the Shahnama there is no lack either of heroes
+or of incidents, but its real hero is the ancient Persian people, and
+its theme their whole surviving legendary history from the days of the
+First Man to the death of the last Shah in the middle of the seventeenth
+century of our Era. It is the glory of the Persian race that they alone
+among all nations possess such a record, based as it is on their own
+traditions and set forth in the words of their greatest poet. In another
+sense, too, the Shahnama is unique. The author of the other great Epics
+tell us little or nothing of their own personalities or of their sources
+of information. Their works are fairy palaces suspended in mid air; we
+see the result, but know not how it was achieved. The author of the
+Shahnama takes us into his confidence from the first, so that in reading
+it we are let into the secret of epic-making, and can apply the
+knowledge thus gained to solve the problem of the construction of its
+great congeners. To the student of comparative mythology and folk-lore,
+to the lover of historic romance or romantic history, and to all that
+are fond of tales of high achievements and the gests of heroes, the
+Shahnama is a storehouse of rich and abundant material. To set forth a
+complete presentment of it with the needful notes and elucidations is
+the object of the present translation, made from two of the best printed
+texts of the original--that of Vullers and Landauer, and that of Turner
+Macan.
+
+       *       *       *       *       *
+
+    Third Edition. Post 8vo, cloth, pp. xxiv.-360, price 10s. 6d.
+
+    THE HISTORY OF INDIAN LITERATURE.
+
+    BY ALBRECHT WEBER.
+
+    Translated from the Second German Edition by JOHN MANN, M.A.,
+    and THEODOR ZACHARIAE, Ph.D., with the sanction of the Author.
+
+Dr. BUHLER, Inspector of Schools in India, writes:--"When I was
+Professor of Oriental Languages in Elphinstone College, I frequently
+felt the want of such a work to which I could refer the students."
+
+Professor COWELL, of Cambridge, writes:--"It will be especially useful
+to the students in our Indian colleges and universities. I used to long
+for such a book when I was teaching in Calcutta. Hindu students are
+intensely interested in the history of Sanskrit literature, and this
+volume will supply them with all they want on the subject."
+
+Professor WHITNEY, Yale College, Newhaven, Conn., U.S.A., writes:--"I
+was one of the class to whom the work was originally given in the form
+of academic lectures. At their first appearance they were by far the
+most learned and able treatment of their subject; and with their recent
+additions they still maintain decidedly the same rank."
+
+"Is perhaps the most comprehensive and lucid survey of Sanskrit
+literature extant. The essays contained in the volume were originally
+delivered as academic lectures, and at the time of their first
+publication were acknowledged to be by far the most learned and
+able treatment of the subject. They have now been brought up to
+date by the addition of all the most important results of recent
+research."--_Times._
+
+       *       *       *       *       *
+
+    Second Edition. Post 8vo, pp. xxxii. and 330, cloth, price 7s.
+    6d.
+
+    MASNAVI I MA'NAVI:
+
+    THE SPIRITUAL COUPLETS OF MAULANA JALALU-'D-DIN MUHAMMAD I
+    RU'MI.
+
+    Translated and Abridged by E. H. WHINFIELD, M.A.,
+    Late of H.M. Bengal Civil Service.
+
+EXTRACT FROM AUTHOR'S PREFACE.
+
+This is the book of the Masnavi. It contains the roots of the roots of
+the roots of the Faith, and treats of the mysteries of "Union" and
+"Certitude." Thus saith the feeble slave, in need of the mercy of God,
+whose name be praised, Muhammad, son of Muhammad, son of Husain, of
+Balkh, of whom may God accept it,--"I have exerted myself to enlarge
+this book of poetry in rhymed couplets, which contains strange and rare
+narratives, beautiful sayings and recondite indications; a path for the
+devout, and a garden for the pious; short in its expressions, but having
+numerous applications." The author goes on to state that he wrote his
+book at the instance of Shaikh Hasan, son of Muhammad, "a Chief of the
+Gnostics (_'Arif[=i]n_) and a leader of right direction and of sure
+knowledge;" and concludes with a prayer that it may prove "a blessing to
+those who are possessed of insight, the godly, the spiritual, and the
+heavenly-minded, the men of light who keep silence and observe, who are
+absent in spirit though present in the body, very kings though clothed
+in rags, true nobles among the people, endued with virtues, the lights
+of guidance."
+
+       *       *       *       *       *
+
+    Post 8vo, cloth, pp. xxxii.-336, price 10s. 6d.
+
+    THE QUATRAINS OF OMAR KHAYYAM.
+
+    The Persian Text with an English Verse Translation.
+
+    BY E. H. WHINFIELD, M.A.,
+    Late of the Bengal Civil Service.
+
+EXTRACT FROM THE INTRODUCTION.
+
+Ghias uddin Abul Fath Omar bin Ibrahim al Khayyam was a native of
+Nishapur, one of the principal cities of Khorasan. According to the
+Preface of the Calcutta MS., he died in 517 A.D., during the reign of
+Sultan Sarjar. The date of his birth is nowhere mentioned, but he was
+contemporary with Nizam ul Mulk, the celebrated Wazir of the Seljuk
+kings, Alp Arslan and Malik Shah.
+
+    This edition contains the Persian test of 500 quatrains based on
+    a collation of eight authorities, together with English verse
+    translations.
+
+       *       *       *       *       *
+
+    Second Edition, Revised. Post 8vo, cloth, pp. viii.-124, price
+    5s.
+
+    THE QUATRAINS OF OMAR KHAYYAM.
+
+    Translated into English verse,
+
+    BY E. H. WHINFIELD, M.A.,
+    Late of the Bengal Civil Service.
+
+    This edition contains 267 of the best quatrains in the larger
+    edition, carefully revised.
+
+       *       *       *       *       *
+
+    Post 8vo, pp. vi.-368, cloth, price 14s.
+
+    MODERN INDIA AND THE INDIANS.
+
+    BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.
+
+    BY SIR MONIER WILLIAMS, D.C.L.,
+
+    Hon. LL.D. of the University of Calcutta, Hon. Member of the
+    Bombay Asiatic Society, Boden Professor of Sanskrit in the
+    University of Oxford.
+
+    Fifth Edition, revised and augmented by considerable Additions,
+    with Illustrations and a Map.
+
+"In this volume we have the thoughtful impressions of a thoughtful man
+on some of the most important questions connected with our Indian
+Empire.... An enlightened observant man, travelling among an enlightened
+observant people, Professor Monier Williams has brought before the
+public in a pleasant form more of the manners and customs of the Queen's
+Indian subjects than we ever remember to have seen in any one work. He
+not only deserves the thanks of every Englishman for this able
+contribution to the study of Modern India--a subject with which we
+should be specially familiar--but he deserves the thanks of every
+Indian, Parsee or Hindu, Buddhist and Moslem, for his clear exposition
+of their manners, their creeds, and their necessities."--_Times._
+
+       *       *       *       *       *
+
+    Post 8vo, pp. xii.-72, cloth, price 5s.
+
+    THE SATAKAS OF BHARTRIHARI.
+
+    Translated from the Sanskrit
+
+    BY THE REV. B. HALE WORTHAM, M.R.A.S.,
+    Rector of Eggesford, North Devon.
+
+"A very interesting addition to Truebner's Oriental Series."--_Saturday
+Review._
+
+"Many of the Maxims in the book have a Biblical ring and beauty of
+expression."--_St. James' Gazette._
+
+       *       *       *       *       *
+
+
+
+
+TRANSCRIBER'S NOTES
+
+
+1. Passages in italics are surrounded by _underscores_.
+
+2. Footnotes have been moved from the middle of a paragraph to the
+end of the chapter.
+
+3. Obvious punctuation errors have been silently corrected.
+
+4. The original text includes Greek characters. For this text version
+these letters have been replaced with transliterations.
+
+5. The words coup-d'oeil and Oedipus use an oe ligature in the original.
+
+6. The letters with diacritical marks are enclosed within square braces.
+
+7. Numbers of the form "9-1/2" represent fractional numbers where whole
+number 9 is followed by hyphen and the fraction 1/2.
+
+8. The following misprints have been corrected:
+    "similiar" corrected to "similar" (page x)
+    "savans" corrected to "savants" (page xiv)
+    "Rasula" corrected to "Raoula" (page xx)
+    "ntellectual" corrected to "intellectual" (Ch. I, ftn. 1)
+    "siting" corrected to "sitting" (page 69)
+    "amuesment" corrected to "amusement" (page 69)
+    "Guadama" corrected to "Gaudama" (page 75)
+    "ocurrence" corrected to "occurrence" (Ch. V, ftn. 1)
+    "substantinl" corrected to "substantial" (page 81)
+    "undescribable" corrected to "indescribable" (page 100)
+    "Pathanadi" corrected to "Pathenadi" (page 107)
+    "Ooodaka" corrected to "Oodaka" (page 113)
+    "Rathans" corrected to "Rahans" (Ch. VI, ftn. 2)
+    "succesively" corrected to "successively" (page 121)
+    "possesssed" corrected to "possessed" (page 132)
+    "drunkennness" corrected to "drunkenness" (page 136)
+    "Tsadoumaritz" corrected to "Tsadoomarit" (page 139)
+    "Rathan" corrected to "Rahan" (page 142)
+    "Adzatatha" corrected to "Adzatathat" (Ch. VI, ftn. 13)
+    "perfect on" corrected to "perfection" (Ch. VII, ftn. 3)
+    "morever" corrected to "moreover" (page 157)
+    "eft" corrected to "left" (page 162)
+    "Buddah" corrected to "Buddha" (Ch. VIII, ftn. 9)
+    "pracittioners" corrected to "practitioners" (Ch. IX, ftn. 1)
+    "stockof" corrected to "stock of" (Ch. IX, ftn. 1)
+    "Patzati" corrected to "Patzapati" (page 208)
+
+9. Other than the corrections listed above, printer's inconsistencies
+in spelling, punctuation, hyphenation, and ligature usage have been
+retained.
+
+
+
+
+
+End of the Project Gutenberg EBook of The Life or Legend of Gaudama, by
+Right Reverend Paul Ambroise Bigandet
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA ***
+
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