 Introductory note to Buddhist writings. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Leon Meyer. Buddhist writings, translated by Henry Clark Warren. Introductory note. Siddhartha Gautama, known as Buddha, the Awakened, was the son of the ruler of Shakyaland, a region lying to the northeast of Aoud, in northern India. The date of his birth is placed about 557 B.C. He was born a warrior prince, but at the age of 29, after having married and had a son, he determined to renounce the world. Abandoning his family and possessions, he gave himself up to asceticism and concentration of thought, under the direction of masters of this discipline. After seven years, he concluded that this method brought him no nearer to the wisdom he sought as a means of escaping rebirth into a life which he had not found worth living. And for a time he tried starvation and self-torture. This also availed him nothing. When suddenly, sitting under the sacred fig tree at Bodhigaya, he became illumined and saw the great truths. Henceforth he was Buddha. Gautama's first aim had been merely his own salvation. But moved by pity for mankind, he resolved to bestow on others the four great truths and the Eightfold Path. Beginning his ministry at Benares, he converted first five monks who had previously been his fellows in asceticism, then many of the noble youth of the city, then a thousand Brahmin priests. The rest of his life was spent in wandering about and preaching his new creed, which spread with extraordinary rapidity. He died not far from his native region about the year 477 BC. The foregoing outline selects what seemed the most reliable main elements in a biography which has naturally become saturated with legend of later growth. The teaching of Buddha, so similar in its pessimistic view of life to that of the Book of Ecclesiastes, is amply represented in the following writings. End of introductory note. Chapter 1 of Buddhist Writings This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. A hundred thousand cycles vast and four immensities ago, there was a town named Amara, a place of beauty and delights. It had the noises ten complete and food and drink abundantly. The noise of elephant and horse, of conch shell drum and chariot, and invitations to partake, e.e. in drink resounded loud. A town complete in all its parts where every industry was found, and each the seven precious gems, and foreigners from many lands, a prosperous city of the gods, full of good works and holy men. Within this town of Amara, Sumeda lived of Brahmin caste, who many tens of millions had and grain and treasure in full store. A student he and wise in spells, a master of the Vedas three, he fortunes told tradition new and every duty of his caste. In secret that I sat me down and thus to ponder I began, what misery to be born again, and have the flesh dissolved at death. Subject to birth old age disease, extinction will I seek to find, where no decay is ever known, nor death but all security. What if I now should rid me of this body foul, this charnel house, and go my way without a care, or least regret for things behind? There is, there must be an escape, impossible there should not be, I'll make the search and find the way from which existence shall release. Even as, although there misery is, yet happiness is also found. So, though indeed existence is, a non-existence should be sought. Even as, although there may be heat, yet grateful cold is also found. So, though the threefold fire exists, likewise nirvana should be sought. Even as, although there evil is, that which is good is also found. So, though it is true that birth exists, that which is not birth should be sought. Even as a man befouled with dung, seeing a brimming lake at hand, and nothless bathing not therein, where senseless should he chide the lake. So, when nirvana's lake exists, to wash away corruption stain, should I not seek to bathe therein, I might not then nirvana chide. Even as a man hemmed in by foes, seeing a certain safe escape, and nothless seeking not to flee, might not the blameless pathway chide. So, when my passions hem me in, and yet a way to bliss exist, should I not seek to follow it, the way of bliss I might not chide? Even as a man who soar diseased, when a physician may be had, should fail to send to have him come, might the physician then not chide? So, when diseased with passion soar, oppressed I seek the master not, whose ghostly console he might cure, the blame should not on him be laid. Even as man might rid him of, a horrid corpse bound to his neck, and then upon his way proceed, joyous and free and unconstrained. So must I likewise rid me of this body foul, this charnel house, and go my way without a care, or least regret for things behind. As men and women rid them of, they're dung upon the refuse heap, and go their ways without a care, or least regret for what they leave. So will I likewise rid me of this body foul, this charnel house, and go my way as if I had cast out my filth into the drought. Even as the owners leave and quit, a worn-out shattered leaking ship, and go their ways without a care, or least regret for what they leave. So will I likewise rid me of this nine-hold-ever trickling frame, and go my way as owners do, whose ship disrupted leave behind. Even as a man who treasure bears, and finds him in a robber gang, will quickly flee in rhythm of the robbers least they steal his gold. So too a mighty robber might be likened well this body's frame, I'll cast it off and go my way, lest of my welfare I be robbed. Thus thinking I, on rich and poor, all that I had in alms bestowed, hundreds of millions spent I then, and made to Himavant my way. Not far away from Himavant, there was a hill named Damaka, and here I made and patterned well a hermitage and hud of leaves. A walking place I then laid out, exempted from the five defects, and having all the virtues eight, and there I gained the six high powers. Then ceased I cloaks of cloth to wear, for cloaks possessed the nine defects, and girded on a barken dress, which is with virtues twelve and dude. My hud of leaves I then forsook, so crowded with the eight defects, and at the foot of trees I lived, for such abodes have virtues ten. No sewn and cultivated grain allowed I then to be my food, but all the many benefits of wild fruit fair I made my own. In strenuous effort made I there, the while I sat or stood or walked, and ere seven days had passed away, I had attained the powers high. When I had the success attained, and made me master of the law, a conqueror, lord of all the world, was born, by name Dupamkara. What time he was conceived was born, what time he buddha-ship attained, when first he preached the signs appeared, I saw them not, deep sunken trance. Then in the distant borderland invited they this being great, and every one with joyful hearts the pathway for is coming cleared. Now so it happened at this time that I my hermitage had left, and barken garments rustling loud was passing o'er them through the air. Then saw I every one alert, well pleased, delighted, overjoyed, and coming downward from the sky the multitude I straightway asked, well pleased, delighted, overjoyed, and all alert is every one, for whom is being cleared the way, the path the track to travel on? When thus I asked, response was made, a mighty buddha has appeared, a conqueror, lord of all the world, whose name is called Dupamkara. For him is being cleared the way, the path the track to travel on. This word the buddha, when I heard, joy sprang up straightway in my heart. A buddha, buddha cried I then, and published my heart's content. And standing there I pondered deep, by joyous agitation seized. Here will I now some good seed sow, nor let this fitting season slip. For a buddha do ye clear the road, then pray grant also me a place, I too will help to clear the way, the path the track to travel on. And so they granted also me, a portion of the path to clear, and I again clear, while still my heart said, buddha, buddha, or an or. But ere my part was yet complete, Dupamkara, the mighty sage, the conqueror, came that way along, throng by four hundred thousand saints, without depravity or spot, and having each the six high powers. The people with their greetings gave, and many kettle drums were beat, and men and gods in joyous moods, Lord shouted their applauding cries. Then men and gods together met, and saw each other face to face, and all with joined hands appraised, followed the buddha and his train. The gods with instruments divine, the men with those of human make, triumphant music played the while, they followed in the buddha's train. Celestial beings from on high, through broadcast over all the earth, the earthenra flowers of heaven, the lotus and the coral flower, and men abiding on the ground, on every side flung up in air, champacas, salalas, napaz, ningas, pungas, kedakas. Then loosened I my matted hair, and spreading out upon the mud, my dress of bark and cloak of skin, I laid me down upon my face. Let now on me the buddha tread, with the disciples of his train, can I but keep him from the mire, to me great merit shall accrue, while thus I lay upon the ground, arose within me many thoughts. Today if such were my desire, I my corruptions might consume. But why thus in an unknown guise, should I the doctrine's fruit secure, omniscience first will I achieve, and be a buddha in the world? Or why should I, a valorous man, the ocean seek to cross alone? Omniscient first will I achieve, and men and gods convey across. Since now I make this earnest wish, in presence of this best of men, omniscient sometime I'll achieve, and multitudes convey across. I'll rebirth circling stream arrest, destroy existences three modes, I'll climb the sides of doctrine's ship, and men and gods convey across. A human being, male of sex, whose saintship gains a teacher meets. As hermit lives and virtue loves, nor lacks resolve, nor fiery zeal, can by these eight conditions join, make his most earnest wish succeed. To Pamkhara, who knew all worlds, recipient of offerings, came to a halt my pillow near, and thus addressed the multitudes. Beholding now this monk astir, his matted locks his penance fierce. Lo he, unnumbered cycles hence, a buddha in the world shall be. From the fair town called Kapala, his great retirement shall be made. Then when his struggle fierces, or his stern austerities performed, he shall in quiet sit him down, beneath the ajplutri, their potage made of rice receive, and seek the stream Niranjar. This potage shall the conquer eat, beside the stream Niranjar, and thence by road triumphal go, to where the tree of wisdom stands. Then shall the peerless, glorious one walk to the right, round wisdom's throne, and there the buddha's ship achieve, while sitting at the fig tree's root. The mother that shall bring him forth, shall my called be by name, Sudhodana, his father's name, his own name shall be Gattama. Kulita, Apatisa too, these shall his chief disciples be. Both undepraved, both passion-free, and tranquil, and serene of mine, Anandan shall be servitor, and on the conqueror attend. Kim and Apalavan shall female chief disciples be. Both undepraved, both passion-free, and tranquil, and serene of mine, The bow-tree of this blessed one shall be the tree, Asata called. Thus spake the unequaled mighty sage, and all when they had heard his speech, both men and gods rejoiced and said, Behold, a buddha's sian here. Now shouts were heard on every side, the people clapped their arms and laughed, Ten thousand worlds of men and gods, paid me their homage then and said, If our lord, Dupamkara, the doctrine now we fail to grasp, We yet shall stand in time to come before this other face to face, Even as, when men a river cross, and miss the opposing landing-place, A lower landing-place they find, and there the river bank ascend, Even so we all, if we let slip, The present conqueror that we have, Yet still shall stand in time to come Before this other face to face. To Dupamkara, who all worlds knew, recipient of offerings, My future have prophesized, his right foot raised and went his way, And all who were this conqueror's sons Walk to the right around me then, And serpents men and demigods, saluting me, departed thence. Now when the leader of the world Had passed from sight with all his train, My mind with rapturous transport filled, And I raised me up from where I lay, Then overjoyed with joy was I, Delighted with the king delight, And thus with pleasure saturate I sat me down with legs across. And while cross-legged there I sat, I thus reflected to myself, Behold entranced am I adept, And all the powers high are mine. Nowhere throughout a thousand worlds Are any seers to equal me, And equaled in the magic gifts Have I this height of bliss attained. Now while I sat there legs across, The dwellers of ten thousand worlds Rolled forth a glad and mighty shout, Surely a Buddha thou shalt be. The presages with earth were seen, When future Buddhas sat cross-legged. These presages are seen today, Surely a Buddha thou shalt be. All cold is everywhere, Dispelled, and mitigated is the heat. These presages are seen today, Surely a Buddha thou shalt be. The system of ten thousand worlds Is hushed to quiet and to peace. These presages are seen today, Surely a Buddha thou shalt be. The mighty winds then cease to blow, Nor do the rivers onward glide. These presages are seen today, Surely a Buddha thou shalt be. All plants be, they of land or stream, Do straight away put their blossoms forth. Even so today they all have bloomed, Surely a Buddha thou shalt be. And every tree and every vine Is straight away laden down with fruit. Even so today they're laden down, Surely a Buddha thou shalt be. In sky and earth doth straightway then, Full many a radiant gem appear. Even so today they shine afar, Surely a Buddha thou shalt be. Then straightway musics heard to play, Amongst men of earth and gods in heaven, So all today in music join, Surely a Buddha thou shalt be. There fall a straight way down from heaven, A rain of many colored flowers. Even so today these flowers are seen, Surely a Buddha thou shalt be. The mighty ocean heaves and roars, And all the world's ten thousand quake. Even so is now this tumult heard, Surely a Buddha thou shalt be. Straightway through the whole of hell, The fires ten thousand all die out. Even so today have all expired, Surely a Buddha thou shalt be. Unclouded then the sun shines forth, And all the stars appear to view. Even so today do they appear, Surely a Buddha thou shalt be. Straightway although no rain hath fallen, Burst springs of water from the earth. Even so today they gush in streams, Surely a Buddha thou shalt be. And bright then shine the starry host, And constellations in the sky, The moon and Libra now doth stand, Surely a Buddha thou shalt be. All beast that lurk in holes and cliffs, Then get them forth from out their layers. Even so today they've left their dens, Surely a Buddha thou shalt be. Straightway content is all the world, And no unhappiness is known. Even so today are all content, Surely a Buddha thou shalt be. Then every sickness vanishes, And hunger likewise disappears. These presages are seen today, Surely a Buddha thou shalt be. Then lust doth dwindle and grow weak, And hate infatuation too. Even so today they disappear, Surely a Buddha thou shalt be. Then fear and danger are unknown, And all we are freed from them today, And by this token we perceive, Surely a Buddha thou shalt be. No dust up whorleth towards the sky, Even so today this thing is seen, And by this token we perceive, Surely a Buddha thou shalt be. All noisome odors drift away, And heavenly fragrance fills the air. Even so the winds in our sweetness waft, Surely a Buddha thou shalt be. Then all the gods appear to view, Save those that hold the formless realm. Even so today these are all seen, Surely a Buddha thou shalt be. Then clearly seen are all the hells, However many be their tale. Even so today may all be seen, Surely a Buddha thou shalt be. Through walls and doors and mountain rocks, When finds an easy passage then, Even so today they yield like air, Surely a Buddha thou shalt be. Existence then forebears its round Of death and rebirth for a time. Even so today this thing is seen, Surely a Buddha thou shalt be. Do thou a strenuous effort make? Do not turn back, go on advance? Most certainly we know this thing, Surely a Buddha thou shalt be. When I had heard the Buddha's speech, And what the world's ten thousand said, Well please delight it overjoyed I thus reflected to myself. The Buddha's never liars are, A conqueror's word never yet was vain. Nothing but truth the Buddha speak, Surely a Buddha I shall be. As clouds thrown upward in the air Fall surely back upon the earth, So what the glorious Buddha speak Is sure and steadfast to the end, Nothing but truth the Buddha speak, Surely a Buddha I shall be. As also for each living thing The approach of death is ever sure, So what the glorious Buddha speak Is sure and steadfast to the end, Nothing but truth the Buddha speak, Surely a Buddha I shall be. As at the waning of the night The rising of the sun is sure, So what the glorious Buddha speak Is sure and steadfast to the end, Nothing but the truth, etc. As when he issues from his den The roaring of the lion's sure, So what the glorious Buddha speak Is sure and steadfast to the end, Nothing but the truth, etc. As when a female has conceived Her bringing forth of young is sure, So what the glorious Buddha speak Is sure and steadfast to the end, Nothing but truth the Buddha speak, Surely a Buddha I shall be. Come now I'll search that I may find Conditions which a Buddha make, Above below to all ten points, Where conditions hold their sway, And then I searched and saw The first perfection which Consists in alms, That high-road great whereon of old The former seers had ever walked. Come now this one as first adopt, And practice it determinedly, Acquire perfection in thine alms, If thou to wisdom wouldst attain. As when a jar is brimming full, And someone overturneth it, The jar its water all gives forth, And nothing for itself keeps back. So when a suppliant thou dost see, Of mean or high or middling rank, Give all in alms and nothing stint, Even as the overturned jar. But now there must be more than these Conditions which a Buddha make, Still others will I seek to find, That shall in Buddha's ship mature. Perfection second, Then I sought, and lo the precepts came to view, Which mighty seers of former times Had practiced and had followed. Come now as second this adopt, And practice it determinedly, The precepts to perfection keep, If thou to wisdom wouldst attain. And when a yak-cow's flowing tail Is firmly caught by bush or thorn, She thereupon awaits her death, But will not tear and mar her tail. So likewise thou in stages four Observe and keep the precepts hold, And all occasions guard them well, As every yak-cow does her tail. But now there must be more than these Conditions which a Buddha make, Still others will I seek to find, That shall in Buddha's ship mature. And then perfection third I sought, Which is renunciation called, Which might seers of former times Had practiced and had followed. Come now this one as third adopt, And practice it determinedly, Renounce an imperfection grow, If thou to wisdom wouldst attain. Even as a man who long has dwelt In prison suffering miserably, No lacking for the place conceives, But only longeth for release. So likewise thou must every mode Of being as a prisoner, View renunciation by the aim, Thus from existence free thyself. But now there must be more than these Conditions which a Buddha make, Still others will I seek to find, That shall in Buddha's ship mature. And then I sought and found the fourth, Perfection which is wisdom called, Which might seers of former times Had practiced and had followed. Come now this one as fourth adopt, And practice it determinedly, Wisdom to its perfection bring, If thou to wisdom wouldst attain. Just as a priest went on his rounds, Nor low nor high nor middling folk, Doth shun but begs of every one, And so his daily food receives. So to the legend I resort, Then seek the wisdom to increase, And when this fourth perfections gained, A Buddha's wisdom shall be thine. But now there must be more than these Conditions which a Buddha make, Still others shall I seek to find, Then shall in Buddha's ship mature. And then I sought and found the fifth, Perfection which is courage called, Which might seers of former times Had practiced and had followed. Come now this one as fifth adopt, And practice it determinedly, In courage perfect strive to be, If thou to wisdom wouldst attain. Just as the lion king of beast, In crouching walking standing still, With courage ever is instinct, And watchful always and alert. So thou in each repeated birth, Courageous energy display, And when this fifth perfections gained, A Buddha's wisdom shall be thine. But now there must be more than these Conditions which a Buddha make, Still others shall I seek to find, That shall in Buddha's ship mature. And then I sought and found the sixth, Perfection which is patience called, Which might seers of former times Had practiced and had followed. Come now this one as sixth adopt, And practice it determinedly, And if thou keep an even mood, A Buddha's wisdom shall be thine. Just as earth whatever is thrown Upon her wither, sweet or foul, All things endures and never shows, Repugnance nor complacency. Even so, or honor thou, Or scorn of men with patience, Mood must bear, And when the sixth perfections gained, A Buddha's wisdom shall be thine. But now there must be more than these Conditions which a Buddha make, Still others will I seek to find, That shall in Buddha's ship mature. And then I sought and found the seventh, Perfection which is that of truth, Which might seers of former times Had practiced and had followed. Come now this one as seventh adopt, And practice it determinedly, If thou art narrow of double speech, A Buddha's wisdom shall be thine. Just as the morning star on high, Its balanced course doth ever keep, And through all seasons, times and years, Doth never from its pathway swerve. So likewise thou and all thy speech Swerve never from the path of truth, And when this seventh perfections gained, A Buddha's wisdom shall be thine. But now there must be more than these Conditions which a Buddha make, Still others will I seek to find, That shall in Buddha's ship mature. And then I sought and found the eighth, Perfection resolution called, Which might seers of former times Had practiced and had followed. Come now this one as eighth adopt, And practice it determinedly, And when thou art immovable, A Buddha's wisdom shall be thine. Just as a rocky mountain peak Unmoved stands firm established, Unshaken by the boisterous gales And always in its place abides. So likewise thou must ever be In resolution firm entrenched, And when this eighth perfections gained, A Buddha's wisdom shall be thine. But now there must be more than these Conditions which a Buddha make, Still others shall I seek to find, And shall in Buddha's ship mature. And then I sought and found the ninth, Perfection which is called Goodwill, Which might seers of former times Had practiced and had followed. Come now this one as ninth adopt, And practice it determinedly, An equaled be in thy Goodwill, If thou to wisdom wouldst attain. As water cleanseth all alike, The righteous and the wicked too, From dust and dirt of every kind, And with refreshing coolness fills. So likewise thou both friend and foe, A like with thy Goodwill refresh. And when this ninth perfections gained, A Buddha's wisdom shall be thine. But now there must be more than these Conditions which a Buddha make, Still others will I seek to find, That shall in Buddha's ship mature. And then I sought and found the tenth, Perfection called Indifference, Which might seers of former times Had practiced and had followed. Come now this one as tenth adopt, And practice it determinedly, And when thou art of equal poise, A Buddha's wisdom shall be thine. Just as the earth whatever is thrown Upon her whether sweet or foul, Indifferent is to all alike, Nor hatred shows nor amity. So likewise thou and Good or ill, Must even balanced ever be, And when this tenth Perfections gained, A Buddha's wisdom shall be thine. But earth no more conditions hath That in the Buddha's ship mature. Beyond these are there none to seek, So practice these determinedly. Now pondering these conditions tend Their nature essence character, Such fiery vigor had they all, That all the world's ten thousand quaked. Then shook and creaked the wide, wide earth As doth the sugar mill at work. Then quaked the ground as doth the wheel Of oil mills when they're made to turn. The entire assemblage that was there And followed in the Buddha's train, Trumbled and shook in great alarm And fell astoneyed to the ground. And many thousand water pots And many hundred earthen jars Were one upon another dashed And crushed and pounded into dust. Excited, trembling terrified, Confused and sore oppressed in mind, The multitudes together came And to Tumpkara approached. O tell us what these signs portend, Will Good or ill be tied the world, Low terror seizes hold on all, Dispel our fears all seeing one'd. The great sage then, Tumpkara, Allied and pacified their fears, Be comforted and fear ye not, For that the world doth quake and shake, Of whom today I made proclaim A glorious Buddha shall he be. He now conditions pondereth Which former conquerors fulfilled. Tis while on these he is intent As basis for the Buddha's ship, The ground in world's ten thousand shakes In all the realms of gods and men. When thus they'd heard the Buddha speak Their anxious minds received relief. And all their drawing near to me Again they did me reverence. Thus on the road to Buddha's ship And firm determined in my mind, I raised me up from off my seat And reverenced to Tumpkara. Then as I raised me from my seat Both gods and men in unison, Sweet flowers of heaven and flowers of earth Perfusely sprinkled on my head, And gods and men in unison, Their great delight proclaimed aloud, A mighty prayer thou hast made, Succeed according to thy wish. From all misfortunes be thou free, Let every sickness disappear, Mayest thou no hindrance ever know, And highest wisdom soon achieve. As when the time of spring has come The trees put forth their buds and flowers, Likewise dost thou, O hero great, With knowledge of a Buddha bloom. As all they who have Buddhas been The ten perfections have fulfilled, Likewise do thou, O hero great, The ten perfections strive to gain. As all they who have Buddhas been On wisdom's throne their insight gained, Likewise do thou, O hero great, On conqueror's throne thy insight gain. As all they who have Buddhas been Have made the doctrine's wheel to roll, Likewise do thou, O hero great, Make doctrine's wheel to roll once more. As on the midday of the month The moon in full perfection shines, Likewise do thou with perfect mind Shine brightly in ten thousand worlds. As when the sun, by rue freed, Shines forth exceeding bright and clear, So thou when freed from ties of earth Shine forth in bright magnificence, Just as the rivers of all lands Into the ocean find their way, May gods and men from every world Approach and find their way to thee. Thus praise they me with glad acclaim, And I beginning to fulfill The ten conditions of my quest Re-entered then into the wood. For there are three uproars which take place in the world. The Cylical uproar, the Buddha uproar, and the Universal Monarch uproar. They occur as follows. When it is known that after the lapse of a hundred thousand years the cycle is to be renewed, The gods called Lokobayuhas, inhabitants of a heaven of essential pleasure, Wander about through the world with hair let down and flying in the wind, Weeping and wiping away their tears with their hands, And with their clothes red and in great disorder, And this they make announcement. Sirs, after the lapse of a hundred thousand years the cycle is to be renewed, This world will be destroyed, Also the mighty ocean will dry up, And this broad earth in Siniru, the monarch of the mountains, Will be burnt up and destroyed. Up to the Brahma heavens will the destruction of the world extend. Therefore, sirs, cultivate friendliness, Cultivate compassion, joy, and indifference. Wait on your mothers, wait on your fathers, And honor your elders among your kinsfolk. This is called the Cylical uproar. Again, when it is known that after a lapse of a thousand years, An omniscient Buddha is to arise in the world, The guardian angels of the world wander about proclaiming, Sirs, after the lapse of a thousand years a Buddha will arise in the world. This is called Buddha uproar. And lastly, when they realize that after the lapse of a hundred years, A universal monarch is to arise, The terrestrial deities wander about proclaiming, Sirs, after the lapse of a hundred years a universal monarch is to arise in the world. This is called the universal monarch uproar. And these three are mighty uproars. When of these three uproars they hear the sound of the Buddha uproar, The gods of all ten thousand worlds come together into one place, And having ascertained what particular being is to be the Buddha, They approach him and beseech him to become one. But it is not till after omens have appeared that they beseech him. At the time, therefore, having all come together in one world, With the sattu marjhas, and with the sakka, the suma, the santu zita, the peranim india vasavadi, and the maha, or of a brahma, or of a universal monarch, That you fulfilled the ten perfections. But it was to gain omniscience in order to save the world, That you fulfilled them. Sir, the time and fit season for your Buddha-ship has now arrived. But the great being, before ascending to their wish, Made what is called the five great observations. He observed mainly the time, the continent, the country, the family, And the mother and her span of life. In the first of these observations he asked himself whether it was the right time or no. Now it is not the right time when the length of men's lives is more than a hundred thousand years. And why is it not the right time? Because mortals then forget about birth, old age, and death. And if the Buddhas who always include in their teachings the three characteristics were to attempt at such a time to discourse concerning transcendentoriness, misery, and the lack of substance reality, Med would not think it worth while listening to them. Nor would they give them credence. Thus there would be no conversions made. And if there were no conversions, then dispensation would not conduce to salvation. This therefore is not the right time. Also it is not right time when men's lives are less than a hundred years. And why is it not the right time? Because mortals are then exceedingly corrupt. And an exhortation given to the exceedingly corrupt makes no impression, but, like a mark drawn with a stick on the surface of the water, it immediately disappears. This therefore also is not the right time. But when the length of men's lives is between a hundred years and a hundred thousand years, then is it the right time? Now at that time men's lives were a hundred years. Accordingly the Great Being observed that it was the right time for his birth. Next he made the observation concerning the continent. Looking over the four continents with their attendant aisles, he reflected. In three of the continents the Buddhas are never born. Only in the continent of India are they born. Thus he decided on the continent. Next he made the observation concerning the place. The continent of India is large, thought he, being ten thousand leagues round, in which of its countries are the Buddhas born. Thus he decided on the middle country. The middle country is the country defined in the Vinaya as follows. It lies in the middle. On this side of the town Ganjagala on the east, beyond which is Masla, and beyond that the border districts. It lies in the middle on this side of the river Salavat on the southeast, beyond which are the border districts. It lies in the middle, on this side of the town Sattaknita on the south, beyond which are the border districts. It lies in the middle, on this side of the bromical town Thuna on the west, beyond which are the border districts. It lies in the middle, on this side of the hill Uswardaja on the north, beyond which are the border districts. It is three hundred leagues in length, 250 in breath, and 900 in circumference. In this country are born the Buddhas, the private Buddhas, the chief disciples, the eighty great disciples, the universal monarch, and other eminent ones, magnets of the warrior caste, of the Brahma caste, and the wealthy householders. And in it is the city called Kapilavathu, thought he, and concluded that there he ought to be born. Then he made the observation concerning the family. The Buddhas thought he are never born into a family of the peasant caste, or of the servile caste, but into the warrior caste, or of the Brahma caste, whichever at the time is the higher in public estimation. The warrior caste is now the higher in public estimation. I will be born into a warrior family, and king Sattahudana shall be my father, thus he decided on the family. Then he made the observation concerning the mother. The mother of Buddha thought he is never a wanton nor a drunkard, but is one who has fulfilled the perfections through a hundred thousand cycles, and has kept the five precepts unbroken from the day of her birth. Now this queen, Mamai, is such a one, and she shall be my mother, but what shall be her span of life, continued he. And he perceived that it was to be ten months and seven days. Having thus made the five great observations, he kindly made the gods the required promise saying, Serves, you are right. The time has come for my Buddhahship. Then, surrounded by the gods of the Tosita heaven, and dismissing all the other gods, he entered the Nadana Grove of the Tosita capital, for in each of the heavens there is a Nadana Grove. And here the gods said, Attain in your next existence your high destiny, and kept reminding him that he had already paved the way to it by his accumulated merit. Now as while he was thus dwelling, surrounded by these deities, and was conceived in the womb of Queen Mamai, and in order that this matter may be fully understood, I will give the whole account in due order. It is related that at the time, the Midsummer Festival had been proclaimed in the city of Kapalavathu, and the multitude were enjoying the feast. And Queen Mamai, abstaining from strong drink and brilliant with garlands and perfumes, took part in the festivities for the six days previous, to the day of full moon. And when it came to be the day of full moon, she rose early, bathed in perfumed water, and dispensed four hundred thousand pieces of money in great largesse. And decked in full Gala attire, she ate of the choicest foods, after which she took the eight vows, and entered her elegantly furnished chamber of state. And lying down on the royal couch, she fell asleep and dreamed the following dream. The four guardian angels came and lifted her up, together with her couch, and took her away to the Himalaya Mountains. There, in the Manosil Table-Land, which is sixty leagues in extent, they laid her under a prodigious sultry, seven leagues in height, and took up their positions respectfully at one side. Then came the wives of these guardian angels, and conducted her to Anotata Lake, and bathed her to remove every human stain. And after clothing her with divine garments, they anointed her with perfumes and decked her with divine flowers. Not far off was Silver Hill, and in it a golden mansion. There they spread a divine couch with its head towards the east, and laid her down upon it. Now the future Buddha had become a superb white elephant, and was wondering about at no great distance, on Gold Hill. Descending thence, he ascended Silver Hill, and approached from the north. He plucked a white lotus with his silvery trunk, and trumpeting loudly went into the golden mansion. And three times he walked round his mother's couch with his right side towards it, and striking her on her right side, he seemed to enter her womb. Thus the conception took place in the Midsummer Festival. On the next day the queen awoke and told the dream to the king. And the king caused sixty-four eminent brahmins to be summoned, and spread costly seats for them on ground festively prepared with green leaves, dalbarjia flowers, and so forth. The brahmas being seated, he filled gold and silver dishes with the best of milk and porridge compounded with ghee, honey, and tracal. And covering these dishes with others made likewise of gold and silver, he gave the brahmas to eat. And not only with food, but with other gifts, such as new garments, tawny cows, and so forth. He satisfied them completely. And when their every desire had been satisfied, he told them the dream and asked them what would come of it. Be not anxious, great king said the brahmas. A child has planted itself in the womb of your queen, and it is a male child and not a female. You will have a son, and he, if he continued to live the household life, will become a universal monarch. But if he leave the household life and retire from the world, he will become a Buddha, and roll back the clouds of sin and folly of this world. Now the instant the future Buddha was conceived in the womb of his mother, all ten thousand worlds suddenly quaked, quivered, and shook. And the thirty-two prognostics appeared as follows. An immiscible light spread through ten thousand worlds. The blind recovered their sight, as if from desire to see this his glory. The deaf received their hearing. The dumb talked. The hunchback became straight of body. The lame recovered the power to walk. All those bonds were freed from their bonds and chains. The fires went out in all the hells. The hunger and thirst of the mains was stilled. Wild animals lost their timidity. Diseases ceased among men. All mortals became mild-spoken. Ours is nade and elephants trumpeted in a manner sweet to the ear. All musical instruments gave forth their notes without being played upon. Bracelets and other ornaments jingled. In all quarters of the heavens the weather became fair. A mild cool breeze began to blow, very refreshing to men. Rain fell out of season. Water burst forth from the earth and flowed in streams. The birds ceased flying through the air. The rivers checked their flowing in the mighty ocean. The water became sweet. The ground became everywhere covered with lotuses of the five different colors. All flowers bloomed, both those on land and those that grow in the water. Stock lotuses bloomed on the trunks of trees, branch lotuses on the branches, and vine lotuses on the vines. On the ground, stock lotuses, as they are called, burst through the overlying rocks and came up by sevens. In the sky were produced others, called hanging lotuses. A shower of flowers fell all about. Celestial music was heard to play in the sky, and the whole ten thousand worlds became one mass of garlands, of the utmost possible magnificence, with waving chauris, and saturated with these incense-like fragrance of flowers, and resembled a bouquet of flowers sent whirling through the air, or a closely woven wreath, or a superbly decorated altar of flowers. From the time the future Buddha was thus conceived, four angels with swords in their hands kept guard, to ward off all harm from both the future Buddha and the future Buddha's mother. No lustful thoughts sprang up in the mind of the future Buddha's mother, having reached the pinnacle of good fortune and of glory. She felt comfortable and well, and experienced no exhaustion of body, and within her womb she could distinguish the future Buddha. Like a white thread passed through a transparent jewel, and whereas a womb that has been occupied by a future Buddha is like the shrine of a temple, and can never be occupied or used again, therefore it was the mother of the future Buddha died when he was seven days old, and was reborn in the tassita heaven. Now other women sometimes fall short of and sometimes run over the term of ten lunar months, and then bring forth either sitting or lying down, but not so the mother of a future Buddha. She carries the future Buddha in her womb for just ten months, and then brings forth while standing up. This is a characteristic of the mother of future Buddha, so also Queen May Mai carried the future Buddha in her womb, as it were oil in a vessel for ten months, and being then far gone with child, she grew desirous of going home to her relatives, and said to King Sadodana, Sire, I should like to visit my kinsfolk in their city of Devadaha. So be it, said the king, and from Kapilevatu to the city of Devadaha, he had the road made even, and garnished it with plantain trees set in pots, and with banners and streamers and sitting the queen in a golden palakwine, born by a thousand of his courtiers, he sent her away in great pomp. Now between the two cities and belonging to the inhabitants of both, there was a pleasure grove of salt trees called Lambini Grove, and at this particular time this grove was one mass of flowers from the ground to the topmost branches. While amongst the branches and flowers hummed swarms of bees of five different colors, and flocks of various kinds of birds flew about warbling sweetly. Throughout the whole of Lambini Grove the scene resembled a satalite grove in Indra's Paradise, or the magnificently decorated, banqueting pavilion of some potent king. When the queen beheld it, she became desirous of desporting herself therein, and the courtiers therefore took her into it, and going to the foot of the monarch salt tree of the grove, she wished to take hold of one of its branches, and the salt tree branch, like the tip of a well-steamed reed, bent itself down within a reach of the queen's hands. Then she reached out her hand and seized hold of the branch, and immediately her pains came upon her. Thereupon the people hung a curtain about her and retired, so her delivery took place while she was standing up, and keeping fast hold of the salt tree branch. At that very moment came four pure-minded Mabrama angels bearing a golden net, and, receiving the future Buddha on this golden net, they placed him before his mother and said, Rejoy, so queen, a mighty son has been born to you. Now other mortals, on issuing from the maternal womb, are smeared with disagreeable, impure matter, but not so of the future Buddha. He issued from his mother's womb like a preacher descending from his preaching seat, or a man coming down a stair, stretching out both hands and both feet, unsmeared by any impurity from his mother's womb, and flashing pure and spotless, like a jewel thrown upon a vesture of Bernara's cloth. Notwithstanding this, for the sake of honoring the future Buddha and his mother, there came two streams of water from the sky, and refreshed the future Buddha and his mother. Then the Brahma angels, after receiving him on their golden net, delivered him to the four guardian angels, who received him from their hands on a rug, which was made of the skins of black antelopes, and was soft to the touch, being such as is used on state occasions, and the guardian angels delivered him to men who received him on a coil of fine cloth, and the men let him out of their hands on the ground where he stood and faced the east. There, before him, lay many thousands of worlds, like a great open court, and in them gods and men making offerings to him of perfumes, garlands, and so on, were saying, Great Being, there is none your equal, much less your superior, when we had in this manner survived the four cardinal points and the four immediate ones, and the zenith and the nadir, in short, all the ten directions in order, and had nowhere discovered his equal. He exclaimed, This is the best direction, and strode forward seven paces, followed by my Brahma holding over him the wide umbrella, Summa bearing the fan, and other divinities having their other symbols of royalty in their hands. Then at the seventh stride he halted, with a noble voice, he shouted the shout of victory beginning, The chief am I in all the world. Now in three of his existences did the future Buddha utter words immediately on issuing from the mother's womb, namely, in his existence as Mahosada, in his existence as Vesantara, and in this existence. As respects his existence as Mahosada, it is related that just as he was issuing from his mother's womb, Saka, the king of the gods, came and placed in his hands some choice sandalwood, and departed, and he closed his fist upon it and issued forth. My child said his mother, What is it you bring with you in your hand? Medicine mother said he, Accordingly, as he was born with medicine in his hand, they gave him the name of Osada Draka, medicine child. Then they took the medicine and placed it in an earthenware jar, and it was a sovereign remedy to heal all the blind, the deaf, and other afflicted persons who came to it. So the sayings sprang up, This is a great medicine, this is a great medicine, and thus he received the name Mahosada, great medicine man. Again in the Vesantara existence, and he was issuing from his mother's womb, and he stretched out his right hand and said, Pray, mother, is there anything in the house I want to give alms? Then, after he had completely issued forth, his mother said, It's a wealthy family, my son, into which you are born. And putting his hand in her own, she had them place in his a purse containing a thousand pieces of money. Lastly in this birth he shouted the shout of victory above mentioned. Thus in three of his existences did the future Buddha utter words immediately on issuing from his mother's womb. And just as at the moment of his conception, so also at the moment of his birth, appeared the thirty-two prognostics. Now at the very time that our future Buddha was born in Lumbini Grove, there also came into existence the mother of Rula, and Shana the courtierre, Kledi the courtierre, and Thakka the king of horses, the great bow tree, and the four urns full of treasure. Of these last one was a quarter of a league in extent, another half a league, the third three quarters of a league, and the fourth a league. The seven were called the Kanait ones. Then the inhabitants of both cities took the future Buddha and carried him to Kapilavathu. CHAPTER III Now at that time there lived in Uruvela, a girl named Sujata, who had been born in the family of the householder Senani, in General's town. On reaching maturity she made a prayer to a certain banyan tree, saying, if I get a husband of equal rank with myself, and my firstborn is a son, I will make a yearly offering to you of the value of a hundred thousand pieces of money, and her prayer had been successful. And wishing to make her offering on the day of full moon of the month Visakha, four six years after the great being commenced his austerities, she first pastured a thousand cows in Lathimadu wood, and fed their milk to five hundred cows, and the milk of these five hundred cows to two hundred and fifty, and so on down to feed on the milk of sixteen cows to eight. This work in the milk, in and in, as it is called, was done to increase the thickness and the sweetness and the strength given properties of the milk, and when it came to be the full moon day of Visakha, she resolved to make her offering, and rose up early in the morning, just when night was breaking in today, and gave orders to milk the eight cows. The cowers had not come at the teeth of the cows, yet as soon as new pails were put under the others, the milk flowed in streams of its own accord. When she saw this miracle, Sujatha took the milk with her own hands and placed it in a new vessel, and herself made a fire and began to cook it. While the milk rise was cooking, immense bubbles arose, and turning to the right went round together, but not a single drop ran over the edge, and not a particle of smoke went up from the fireplace. On this occasion the four guardian angels were present, and stood guard over the fireplace. Mahabrahma bore aloft the canopy of state, and Saka raked the firebrands together and made the fireplace up brightly, and just as a man crushes honey out of a honeycomb that has formed around the stick, so the deer is by their superhuman power collected an amount of vital sap sufficient for the sustenance of the gods and men of all the four great continents, and their two thousand attendant aisles, and infused it into the milk rise. At other times, to be sure, the deer is infused this sap into each mouthful, but on the day of the attainment of the buddha ship, and on the day of the seas, they placed it in the cattle itself. When Sujatha had seen so many miracles appear to her in one day, she said to her slave girl Puna, Puna, dear girl, the deer is very graciously disposed to us today. I have never before seen so many marvelous things happen in so short a time, run quickly, and get everything ready at the holy place. Yes, my lady, replied the slave girl, and ran in great haste to the foot of the tree. Now that night the future buddha had five great dreams, and on considering their meaning reached the conclusion, without doubt I shall become a buddha this very day. And when night was over, and he had cared for his person, he came early in the morning to that tree to await the hour to go back in. And when he sat down, he illumined the whole tree with his radiance. Then came Puna, and saw the future buddha sitting at the foot of the tree, contemplating the eastern quarter of the world, and when she beheld the radiance from his body lighting up the whole tree with a golden color. She became greatly excited, saying to herself, Our deity, me thinks, has come down from the tree today, and has seated himself ready to receive our offering in person. And she ran in great haste, and told Sujata of the matter. When Sujata heard this news, she was overjoyed, and saying, From this day forth, be to me in the room of Anelda's daughter. She decked Puna with all the ornaments appropriate to that position. And since a future buddha on the day he attains the buddha-ship must needs receive a golden dish worth a hundred thousand pieces of money. Therefore the idea occurred to her of putting the milk rice in a golden dish. And bringing out a golden dish that was worth a hundred thousand, she took up the cooking vessel, and began to pour out the milk rice. All the milk rice rolled off like water from a lotus leaf, and exactly filled the dish. Then, covering the dish with another, which was also made of goat, and wrapping it in a cloth, she adorned herself in all her ornaments, and with the dish on her head proceeded in state to the foot of the banyan tree. As soon as she caught sight of the future buddha, she was exceedingly overjoyed, supposing him to be the tree god, and as she advanced, she kept constantly bowing. And taking the pot from her head, she uncovered it, and with some flowers-scented water in a golden vase, drew near and took up a position close to the future buddha. The earthenware bowl which the future buddha had kept so long, which had been given him by Gathikara, the Mahabrahma God, and that instant disappeared. And the future buddha, stretching out his right hand in an attempt to find his bowl, grasped the vase of water. Next Sujata placed the dish of milk rice in the hand of the Great Being. Then the Great Being looked at Sujata, and she perceived that he was a holy man, and did obeisance, and said, Lord, accept my donation, and go with her so ever it simth to you good. And adding, may your wishes prosper like mine own. She departed, carrying no more for her golden dish worth a hundred thousand pieces of money than if it had been a dead leaf. The future buddha rose from his heat, and walked around the tree with his right side towards it. In taking the dish, he proceeded to the banks of the Niren Jarah, and descended into its waters. Just as many thousands of future buddhas before him had descended on the day of their complete enlightenment. The spot where he bathed is now a place of pilgrimage named Supathittita, and here he deposited the dish on the bank before descending into the water, had been the dress of many hundreds of thousands of future buddhas before him. And sitting down with his face to the east, he made the whole of the thick, sweet milk rice into forty-nine pellets of the size of the fruit of the single-seeded palmyra tree, and ate it. And he took no further nourishment until the end of the seven weeks, or forty-nine days, which he spent on the throne of wisdom after he had become a buddha. During all that time he had no other nourishment. He neither bathed nor rinsed his mouth nor did he ease himself, but was wholly taken up by the delights of the trenches, of the paths, and of the fruits. Now when he had consumed the milk rice, he took the golden dish and saiyan. If I am to succeed in becoming a buddha today, let this dish go upstream, but if not, let it go downstream. He threw it into the water, and it swam, cleaving the stream, until it came to the middle of the river, and then, like a fleet horse, it ran upstream for a distance of eighty cubits, keeping all the while in the middle of the stream. Then it dived into a whirlpool, and went to the palace of the black snake-king, and hid, click-click, against the dishes that had been used by the last three buddhas, and took its place at the end of the row. And the black snake-king heard the noise, he exclaimed. But yesterday a buddha lived, and now another has been born. And so on, through several hundred laudatory verses. As a mirror of only yesterday and today, did the times of the snake-king's appearance above ground seem to him. And his body at such times towered up into the sky, to a height of one and three-quarters leagues. Then the future buddha took his noon-day rest on the hanks of the river, in a grove of salt trees in full bloom. And at nightfall, at the time the flowers droop on their stalks. He rose up, like a lion when he besters himself, and went towards the bow-tree, along a road which the gods had decked, and which was eight usabas white. The snakes, the fairies, the birds, and other classes of beings did him homage with celestial perfumes, flowers, and other offerings, and celestial choruses poured forth heavenly music, so that the ten thousand worlds were filled with these perfumes, garlands, and shouts of acclaim. Just then there came from the opposite direction a grass-cutter named Scotia, and he was carrying grass. And when he saw the great being, that he was a holy man, he gave him eight handfuls of grass. The future Buddha took the grass, and ascended to the throne of wisdom, stood on the southern side and faced the north. Instantly, the southern half of the world sank, until it seemed to touch the V.C. hell, while the northern half rose to the highest of the heavens. Me thinks, said the future Buddha, this cannot be the place for the attainment of the supreme wisdom, and walking round the tree with his right side towards it. He came to the western side and faced the east. Then the western half of the world sank, until it seemed to touch the V.C. hell, while the eastern half rose to the highest of the heavens. Wherever, indeed, he stood, the broad earth rose and fell, as though it had been a huge cartwheel lying on its hub, and someone were treating on the rim. Me thinks, said the future Buddha, this also cannot be the place for the attainment of supreme wisdom, and walking round the tree with his right side towards it. He came to the northern side and faced the south. Then the northern half of the world sank, until it seemed to touch the V.C. hell, while the southern half rose to the highest of the heavens. Me thinks, said the future Buddha, this also cannot be the place for the attainment of supreme wisdom, and walking round the tree with his right side towards it. He came to the eastern side and faced the west. Now it is on the eastern side of the herbal trees that all the Buddhas have set cross-legged. And that side neither trembles nor quakes. Then the great being saiyan to himself. This is the immovable spot on which all the Buddhas have planted themselves. This is the place for destroying passions, net. Took hold of his handful of grass by one end, and shook it out there. And straightway the blades of grass formed themselves into a seed for ten cubits long. Of such symmetry of shape as not even the most skillful painter or cover could design. Then the future Buddha turned his back to the trunk of the bowtree and faced the east. And makened the mighty resolution. Let my skin and sinews and bones become dry and welcome. And let all the flesh and blood in my body dry up. But never from the seed will I steer until I have attained the supreme and absolute wisdom. He set himself down cross-legged in an unconquerable position, from which not even the descent of a hundred thunderbolts at once could have dislodged him. At this point the God Mara exclaimed, Prince Siddhatha is desirous of passing beyond my control. But I will never allow it. Went and announced the news to his army. And sounding the Mara war cry, grew out for battle. Now Mara's army extended in front of him for 12 leagues, and to the right and to the left for 12 leagues, and in the rear as far as to the confines of the world. And it was nine leagues high. And when it shouted, it made an earthquake like roaring and rumbling over a space of 1,000 leagues. And the God Mara, mountain his elephant, which was 150 leagues high, and had the name girded with mountains, caused 1,000 arms to appear on his body. And with these he grasped a variety of weapons. Also in the remainder of that army, no two persons cared the same weapon. And diverse also in their appearances and countenances, the host swept on like a flood to overwhelm the great being. Now deities throughout 10,000 worlds were busy singing the praises of the great being. Sakha, the king of the gods, was blowing the conch shell Vijayutara. This conch, they say, was 120 cubits long. And when once it had been filled with winds, it would sound for four months before it stopped. The great black snake king sang more than 100 laudatory verses. And Mahara's army gradually drew near to the throne of wisdom. Not one of these gods was able to stand his ground, but each fled straight before him. The black snake king dived into the ground. And coming to the snake abode, Manjerika, which was 500 leagues in extent, he covered his face with both hands and laid down. Sakha slung his conch shell Vijayutara over his back and took up his position on the rim of the world. Mahabrahma left the white umbrella at the end of the world and fled to his Mahabrahma abode. Not a single deity was able to stand his ground, and a great being was left sitting alone. Then said Mahara to his followers. My friends, Siddhata, the son of Sudodhana, is far greater than any other man. And we shall never be able to fight him in front. We will attack him from behind. All the gods had now disappeared, and a great being looked around on three sides and said to himself, there is no one here. Then, looking to the north, he perceived Mahara's army coming on like a flood. And said, here is this multitude exerting all their strength and power against me alone. My mother and father are not here, nor my brother, nor any other relative. But I have these ten perfections, like all the retainers long cherished at my board. Yet, therefore, behooves me to make the ten perfections my shield and my sword, and to strike a blow with them that shall destroy this stronger ray. And he remained sitting and reflected on the ten perfections. Thereupon the god Mara caused a whirlwind, thinking, by this will I drive away Siddhata. Straightway the east wind and all the other different winds began to blow. But although these winds could have torn their way through mountain peaks half a league, or two leagues, or three leagues high, or have uprooted forest shrubs and trees, or have reduced to powder and scattered in all directions, villages and towns, yet when they reached the future Buddha, such was the energy of the great beings' merit. They lost all power and were not able to cause so much as a flowering of the edge of his priestly robe. Then he caused a great rainstorm, saying, with water will I overwhelm and drown him. And through his mighty power clouds of a hundred strata and clouds of a thousand strata arose, and also the other different kinds. And these rained down until the earth became gullured by deterrents of water which fell, and until the floods had risen over the tops of every forest tree. But uncoming to the great being this mighty inundation was not able to wet his priestly robes as much as a dew drop would have done. Then he caused a shower of rocks in which immense mountain peaks flow smoking and flaming through the sky. But on reaching the future Buddha, they became celestial bouquets of flowers. Then he caused a shower of weapons in which single wedged and double wedged swords, spears, and arrows flow smoking and flaming through the sky. But on reaching the future Buddha, they became celestial flowers. Then he caused a shower of live coals in which live coals as red as Kimsukka flowers flew through the sky, but they scattered themselves at the future Buddha's feet as a shower of celestial flowers. Then he caused a shower of hot ashes in which ashes that glowed like fire flew through the sky, but they fell at the future Buddha's feet as sandalwood powder. Then he caused a shower of sand in which very fine sand flew smoking and flaming through the sky, but it fell at the future Buddha's feet as celestial flowers. Then he caused a shower of mud in which mud flew smoking and flaming through the sky. But it fell at the future Buddha's feet as celestial ointments. Then he caused a darkness, thinking, by this will I frighten Siddhartha and drive him away. And the darkness became fourfold and very dense. But on reaching the future Buddha, it disappeared like darkness before the light of the sun. Mara, being thus unable with these nine storms of wind, rain, rocks, weapons, life-calls, hot ashes, sand, mud, and darkness to drive away the future Buddha, gave command to his followers. Lukiya now, why stand ye still? Seize, kill, drive away the sprints, and arming himself with a disgust and seated upon the shoulders of the elephant, girded with mountains. He drew near the future Buddha and said, Siddhartha, arise from this seat. It does not belong to you, but to me. When the great being heard this, he said, Mara, you have not fulfilled the ten perfections in any of their three grades, nor have you made five great donations, nor have you streven for knowledge, nor for the welfare of the world, nor for enlightenment. The seat does not belong to you, but to me. Unable to restrain his fury, the enraged Mara now hurled his discuss, but the great being reflected on the ten perfections, and the discuss changed into a canopy of flowers, and remained suspended over his head. Yet they say that this keen-natched discuss, when at other times Mara hurled it in anger, would cut through solid stone pillars, as if they had been the tips of bamboo shoots. But on this occasion it became a canopy of flowers. Then the followers of Mara began hurling immense mountain crags, saying, This will make him get up from his seat and flee. But the great being kept his thoughts on the ten perfections, and the crags also became wreaths of flowers, and then fell to the ground. Now the gods, meanwhile, were standing on the rim of the world, and craning there next to look, saying, Ah, would the day, the handsome form of Prince Siddhata, will surely be destroyed? What will he do to save himself? Then the great being, after his assertion that the seat which future Buddhists had always used on the day of their complete enlightenment, belonged to him, continued, and said, Mara, who is witness to your heaven-giving donations? Said Mara, all these, as many as you see here, are my witnesses, and he stretched out his hand in the direction of his army. And instantly, from Mara's army came a roar. I am his witness, I am his witness, which was like to the roar of an earthquake. Then said Mara to the great being, Siddhata, who is witness to your heaven-giving donations? Your witnesses reply, the great being. Our animate beings, and I have no animate witnesses present. However, not to mention the donations which I gave in other existences, the great 700-fold donation which I gave in my Vesantara existence shall now be testified to by the solid earth, and animate though she be, and drawing forth his right hand from beneath his priestly robe, he stretched it out towards the mighty earth, and said, Are you witness, or are you not, to my heaven-giving a great 700-fold donation in my Vesantara existence? And the mighty earth thundered, I bear you witness, with a hundred, a thousand, a hundred thousand roars, as if to overwhelm the army of Mara. Now, while the great being was thus calling to mind the donation he gave in his Vesantara existence, and saying to himself, Siddhata, that was a great and excellent donation which you gave. The 150-league-high elephants, girded with mountains, fell upon his knees before the great being, and the followers of Mara fled away in all directions. No two went the same way, but leaving their head ornaments and their cloaks behind, they fled straight before them. Then the hosts of the gods, when they saw the army of Mara flee, cried out, Mara is defeated. Prince Siddhata has conquered. Let us go celebrate the victory. And the snakes, egging on the snakes, the birds, the birds, the dearest, the dearest, and the brahma angels, the brahma angels, they came with perfumes, garlands, and other offerings in their hands to the great being, on the throne of wisdom. And as they came, the victory now hath this illustrious Buddha won. The wicked one, the slayer, hath defeated been. Thus round the throne of wisdom shouted joyously. The bands of snakes, they are songs of victory for the sage. The victory now hath this illustrious Buddha won. The wicked one, the slayer, hath defeated been. Thus round the throne of wisdom shouted joyously. The flocks of birds, they are songs of victory for the sage. The victory now hath this illustrious Buddha won. The wicked one, the slayer, hath defeated been. Thus round the throne of wisdom shouted joyously. The bands of gods, they are songs of victory for the sage. The victory now hath this illustrious Buddha won. The wicked one, the slayer, hath defeated been. Thus round the throne of wisdom shouted joyously. The Brahma angels' songs of victory for the sage. And the remaining deities, also, throughout the ten thousand worlds, made offerings of garlands, perfumes, and ointments, and in many a hymn extolled him. It was before the sun had set that the great being thus vanquished the army of Mara. And then, how the bow-tree in homage rained red, coral-like springs upon his priestly robes. He acquired, in the first watch of the night, the knowledge of previous existences. In the middle watch of the night, the divine eye. And in the last watch of the night, his intellect fathomed dependent origination. Now while he was musing on the twelve terms of dependent origination, forwards and backwards, round and back again, the ten thousand worlds quaked twelve times, as far as to their ocean boundaries. And when the great being, at the dawning of the day, had thus made the ten thousand worlds thunder with his attainment of omniscients, all these worlds became most gloriously adorned. Oaks and banners erected on the eastern rim of the world, let their streamers fly to the western rim of the world. Likewise, those erected on the western rim of the world, to the eastern rim of the world, those erected on the northern rim of the world, to the southern rim of the world, and those erected on the southern rim of the world, to the northern rim of the world. While those erected on the level of the earth let dayors fly until they beat against the Brahma world, and those of the Brahma world let dayors hang down to the level of the earth. Throughout the ten thousand worlds the flowering trees bloomed. The fruit trees were weighted down by their burden of fruit. Crunk lotuses bloomed on the trunks of trees. Vinge lotuses on the branches of trees. Vine lotuses on the vines. Hanging lotuses in the sky. And stocked lotuses burst through the rocks and came up by sevens. The system of ten thousand worlds was like a bouquet of flowers sent whirling through the air, or like a thick carpet of flowers. In the inter-moon-dane spaces the eight thousand league long-hells, which not even the light of seven suns had formerly been able to illumine, were now flooded with radiance. The eight four thousand league deep ocean became sweet to the taste. The rivers checked their flowing. The blind from birth received their sight. The deaf from birth they are hearing. The cripples from birth the use of their limbs. And the bonds and feathers of captives broke and fell off. When thus he had attained the omniscience, and was the center of such unparalleled glory and homage, and so many prodigies were happening about him, he breathed forth that solemn utterance which has never been emitted by any of the Buddhists. Through birth and rebirth's endless round, seeking in vain a hasten dawn, to find who framed the Zedaphis. What misery, birth andcessently! O builder, I've discovered thee, this fabric though shalt never rebuild. Thy rafters all are broken now, and point and roof demolished lies. This mind has demolition reached, and seen the last of all desire. The period of time, therefore, from the existence in the tucita heaven, to this attainment of omniscience on the throne of wisdom, constitutes the intermediate epoch. CHAPTER 4 OF BUDDHIST WRITINGS This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information and to learn how to volunteer, please visit LibriVox.org. Recording by Alan Davis-Strake. Buddhist Writings, translated by Clark Warren. First Events After the Attainment. First Events After the Attainment. Translated from the Mahavaga and constituting the opening sections. Still to that blessed one, that saint, the Supreme Buddha. At that time the Buddha, the blessed one, was dwelling at Uruvila at the foot of the boat-tree, on the banks of the river Narangira, having just attained the Buddha ship. Then the blessed one sat cross-legged for seven days together, at the foot of the boat-tree, experiencing the bliss of emancipation. Then the blessed one, during the first watch of the night, thought over dependent origination, both forward and back. On ignorance depends karma. On karma depends consciousness. On consciousness depends name and form. On name and form depends the six organs of sense. On the six organs of sense depends contact. On contact depends sensation. On sensation depends desire. On desire depends attachment. On attachment depends existence. On existence depends birth. On birth depends old age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire aggregation of misery arise. But on the complete fading out and cessation of ignorance ceases karma. On the cessation of karma ceases consciousness. On the cessation of consciousness ceases name and form. On the cessation of name and form ceases the six organs of sense. On the cessation of the six organs of sense ceases contact. On the cessation of contact ceases sensation. On the cessation of sensation ceases desire. On the cessation of desire ceases attachment. On the cessation of attachment ceases existence. On the cessation of existence ceases birth. On the cessation of birth ceases old age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire aggregation of misery cease. Then the blessed one, concerning this, on that occasion, breatheth forth this solemn utterance. When to the strenuous meditative Brahman there come to light the elements of being, then vanish all his doubts and eager questions, what time he knows the elements have causes. Then the blessed one, during the middle watch of the night, thought over dependent origination both forward and back. On ignorance depends karma. Thus does the entire aggregation of misery arise. But on the complete fading out and cessation of ignorance ceases karma. Thus does this entire aggregation of misery cease. Then the blessed one, concerning this, on that occasion, breatheth forth this solemn utterance. When to the strenuous meditative Brahman there come to light the elements of being, then vanish all his doubts and eager questions, what time he knows how causes have an ending. Then the blessed one, during the last watch of the night, thought over dependent origination both forward and back. On ignorance depends karma. Thus does the entire aggregation of misery arise. But on the complete fading out and cessation of ignorance ceases karma. Thus does this entire aggregation of misery cease. Then the blessed one, concerning this, on that occasion breatheth forth this solemn utterance. When to the strenuous meditative Brahman there come to light the elements of being, Then scattereth he the hordes of Mara's army, like to the sun that lightens all the heavens. End of the account of what took place under the bow-tree. Then the blessed one, after the lapse of seven days, arose from the state of exalted calm, and leaving the foot of the bow-tree drew near to where the Ajapala, that is, the goat-herds banyan tree, was. And having drawn near he sat cross-legged at the foot of the Ajapala banyan tree, for seven days together, experiencing the bliss of emancipation. Then a certain Brahman, who was of a proud and contemptuous disposition, drew near to where the blessed one was. And having drawn near he exchanged greeting with the blessed one. And having passed with him the greetings of friendship and civility, he stood respectfully at one side, and standing respectfully at one side the Brahman spoke to the blessed one as follows. Gotama, what is it constitutes a Brahman, and what are the Brahman making qualities? Then the blessed one, concerning this, on that occasion breatheth forth this solemn utterance. The Brahman who is evil traits hath banished, is free from pride, is self-restrained and spotless, is learned, and the holy life hath followed, tis he alone may claim the name of Brahman. With things of earth he hath no point of contact. End of the account of what took place under the Ajapala tree. Then the blessed one, after the lapse of seven days, arose from the state of exalted calm, and leaving the foot of the Ajapala banyan tree, drew near to where the Mukhalinda tree was. And having drawn near he sat cross-legged at the foot of the Mukhalinda tree for seven days together, experiencing the bliss of emancipation. Now at that time a great cloud appeared out of season, and for seven days it was rainy cloudy weather with a cold wind. Then issued Mukhalinda, the serpent king, from his abode, and enveloping the body of the blessed one seven times with his folds, spread his great hood above his head, saying, Let neither cold nor heat nor gnats flies wind sunshine, nor creeping creatures come near the blessed Buddha. Then when seven days had elapsed, the Mukhalinda, the serpent king, knew that the storm had broken up, and that the clouds had gone. He unwound his coils from the body of the blessed one, and changing his natural appearance to that of a young man, he stood before the blessed one, and with his hands joined to his forehead, did reverence to the blessed one. Then the blessed one, concerning this on that occasion, breathed forth this solemn utterance. How blessed the happy solitude of him who hears and knows the truth. How blessed is harmlessness towards all, and self-restraint towards living things. How blessed from passion to be free, all sensuous joys to leave behind. Yet far the highest bliss of all to quit the illusion false. I am. End of the account of what took place under the Mukhalinda tree. End of CHAPTER FIFE, THE BUDDHA'S DAILY HABITS. HABITS ARE OF TWO KINDS, THE PROPHETABLE AND THE UNPROPHETABLE. OF THESE, THE UNPROPHETABLE HABITS OF THE BLESSED ONE HAD BEEN EXTERPATED BY HIS ATTAINMENT OF STAINTSHIP AT THE TIME HE SET CROSS-LEGED UNDER THE BOWTREE. PROPHETABLE HABITS, HOWEVER, REMAINED TO THE BLESSED ONE. THESE WERE FIVE FOLD. HIS BEFORE BREAKFAST HABITS, HIS AFTER BREAKFAST HABITS, HIS HABITS OF THE FIRST WATCH OF THE NIGHT, HIS HABITS OF THE MIDDLE WATCH OF THE NIGHT, HIS HABITS OF THE LAST WATCH OF THE NIGHT. HIS BEFORE BREAKFAST HABITS WERE AS FOLLOWS. THE BLESSED ONE WOULD RISE EARLY IN THE MORNING, AND WHEN, OUT OF KINDNESS TO HIS BODY SERVANT, AND FOR THE SAKE OF BODILY COMFORT, HE HAD RINCED HIS MOUTH AND OTHERWISE CAREED FOR HIS PERSON, HE WOULD SIT RETIRED, UNTIL IT WAS TIME TO GO BEGING. AND WHEN IT CAME TIME, HE WOULD PUT ON HIS TUNIC, GIRL, AND ROBES, AND, TAKING HIS BOWL, HE WOULD ENTER THE VILLAGE OR THE TOWN FOR ALMS. SOMETIMES HE WENT ALONE, SOMETIMES SURROUNDED BY A CONGREGATION OF PRIESTES, SOMETIMES WITHOUT ANYTHING ASPECIAL HAPPENING, SOMETIMES WITH THE ACCOMPANYMENT OF MANY PROTEGES. WHILE NAMELY, THE LORD OF THE WORLD IS ENTERING FOR ALMS, GENTLE WINDS CLEAR THE GROUND BEFORE HIM. THE CLOUDS LET FALL DROPS OF WATER TO LAY IN THE DUST IN HIS PATHWAY, AND THEN BECOME A CANOPY OVER HIM. OTHER WINDS BRING FLOWERS AND SCATTER THEM IN HIS PATH. ELEVATIONS OF GROUND DEPRESS THEMSELVES, AND DEPRESSIONS ELEVATE THEMSELVES. WHEREVER HE PLACES HIS FOOT, THE GROUND IS EVEN AND PLEASANT TO WALK UPON, OR LOTUS FLOWERS RECEIVE HIS TREAD. No sooner has he set his right foot within the city gate than the rays of six different colors which issue from his body, race hither and thither, over palaces and pagodas, and deck them, as it were, with the yellow sheen of gold, or with the colors of a painting. The elephants, the horses, the birds, and other animals give forth melodious sounds. Likewise the tom-toms, lutes, and other musical instruments, and the ornaments worn by the people. By these tokens the people would know the Blessed One has now entered for alms, and in their best tunics and best robes, with perfumes, flowers, and other offerings, they issue forth from their houses into the street. Then having zealously paid homage to the Blessed One with the perfumes, flowers, and other offerings, and done him obeisance, some would implore him, Reverend Sir, give us ten priests to feed, some give us twenty, and some give us a hundred priests. And they would take the bowl of the Blessed One, and prepare a seat for him, and zealously show their reverence for him by placing food in the bowl. When he had finished his meal, the Blessed One, with due consideration for the different dispositions of their minds, would so teach them the doctrine that some would become established in the refuges, some in the five precepts, some would become converted, some would attain to the fruit of either once returning or of never returning, while some would become established in the highest fruit, that of saintship, and would retire from the world. Having shown this kindness to the multitude he would rise from his seat and return to the monastery. When his arrival there, he would take his seat in the pavilion, on the excellent Buddha-mat, which had been spread for him, where he would wait for the priests to finish their meal. When the priests had finished their meal, the body servant would announce the fact to the Blessed One. Then the Blessed One would enter the perfumed chamber. These then were his before breakfast habits. Then the Blessed One, having finished his before breakfast duties, would first sit in the perfumed chamber, on a seat that had been spread for him by his body servant, and would wash his feet. Then taking up his stand on the landing of the jeweled staircase which led to the perfumed chamber, he would exhort the congregation of the priests, saying, O priests, diligently work out your salvation, for not often occur the appearance of a Buddha in the world, but existence among men, and the propitious moment, and a retirement from the world, and the opportunity to hear the true doctrine. At this point some would ask the Blessed One for exercises and meditation, and the Blessed One would assign them exercises suited to their several characters. Then all would do obeisance to the Blessed One, and go to the places where they were in the habit of spending the night or the day, some to the forest, some to the foot of trees, some to the hills, and so on, some to the heaven of the four great kings, and some to Vasavati's heaven. Then the Blessed One, entering the perfumed chamber, would, if he wished, lie down for a while, mindful and conscious, and on his right side, after the manner of a lion. And secondly, his body being now refreshed, he would rise and gaze over the world. And thirdly, the people of the village or town, near which he might be dwelling, who had given him breakfast, would assemble after breakfast at the monastery, again in their best tunics and their best robes, and with perfumes, flowers, and other offerings. Thereupon the Blessed One, when his audience had assembled, would approach in such miraculous manner as was fitting, and, taking his seat in the lecture hall, on the excellent Buddha-mat which had been spread for him, he would teach the doctrine, as suited the time and occasion. And when he perceived it was time, he would dismiss the audience, and the people would do obeisance to the Blessed One and depart. These were his after-breakfast habits. When he had thus finished his after-breakfast duties, he would rise from the excellent Buddha-seat, and if he desired to bathe, he would enter the bath-house, and cool his limbs with water made ready by his body-servant. Then the body-servant would fetch the Buddha-seat, and spread it in the perfume chamber. And the Blessed One, putting on a tunic of double-red cloth, and binding on his girdle, and throwing his upper row over his right shoulder, would go thither and sit down, and for a while remain solitary, and plunged in meditation. After that would come the priests, from here and from there, to wait on the Blessed One. And some would propound questions, some would ask for exercises in meditation, and some for a sermon, and in granting their desires the Blessed One would complete the first watch of the night. These were his habits of the first watch of the night. And now, when the Blessed One had finished his duties of the first watch of the night, and when the priests had done him obeisance and were departing, the deities throughout the entire system of ten thousand worlds would seize the opportunity to draw near to the Blessed One, and ask him any questions that might occur to them, even such as were but four syllables long. And the Blessed One, in answering their questions, would complete the middle watch of the night. These were his habits of the middle watch of the night. The last watch of the night he would divide into three parts, and as his body would be tired from so much sitting since the morning, he would spend one part in pacing up and down to free himself from the discomfort. In the second part he would enter the perfume chamber, and would lie down mindful and conscious, and on his right side after the manner of a lion. In the third part he would rise, and, taking his seat, he would gaze over the world with the eye of a Buddha, in order to discover any individual who, under some former Buddha, with alms giving or keeping the precepts or other meritorious deeds, might have made the earnest wish. These were his habits of the last watch of the night. End of Chapter 5