Chapter IX: Part II (6)

But the Perfectly Enlightened One rose up thence, and returned to the Shepherd’s Nigrodha-tree, and sat down at its foot. And no sooner was he seated there, considering the depth of the Truth which he had gained, than there arose in his mind a doubt (felt by each of the Buddhas as he became aware of his having arrived at Truth) that he had not that kind of ability necessary to explain that Truth to others.

Then the great Ruler of the Brahma heavens, exclaiming, “Alas! the world is lost! Alas! the world will be altogether lost!” brought with him the rulers and archangels of the heavens in tens of thousands of world-systems, and went up to the Master, and said, “O Blessed Lord, mayst thou proclaim the Truth! Proclaim the Truth, O Blessed Lord!” and in other words of like purport begged from him the preaching of the Truth.

Then the Master granted his request. And considering to whom he should first reveal the Truth, thought at first of Aḷāra, his former teacher, as one who would quickly comprehend it. But, on further reflection, he perceived that Aḷāra had been dead seven days. So he fixed on Uddaka, but perceived that he too had died that very evening. Then he thought of the five mendicants, how faithfully they had served him for a time; and casting about in his mind where they then might be, he perceived they were at the Deer-forest in Benares. And he determined, saying, “There I will go to inaugurate the Kingdom of Righteousness.” But he delayed a few days, begging his daily food in the neighbourhood of the Bo-tree, with the intention of going to Benares on the full-moon day of the month of May.

And at dawn of the fourteenth day of the month, when the night had passed away, he took his robe and his bowl; and had gone eighteen leagues, just half way, when he met the Hindu mendicant Upaka. And he announced to him how he had become a Buddha; and on the evening of that day he arrived at the hermitage near Benares.[219]

The five mendicants, seeing already from afar the Buddha coming, said one to another, “Friend, here comes the mendicant Gotama. He has turned back to a free use of the necessaries of life, and has recovered roundness of form, acuteness of sense, and beauty of complexion. We ought to pay him no reverence; but as he is, after all, of a good family, he deserves the honour of a seat. So we will simply prepare a seat for him.”

The Blessed One, casting about in his mind (by the power that he had of knowing what was going on in the thoughts of all beings) as to what they were thinking, knew their thoughts. Then, concentrating that feeling of his love which was able to pervade generally all beings in earth and heaven, he directed it specially towards them. And the sense of his love diffused itself through their hearts; and as he came nearer and nearer, unable any longer to adhere to their resolve, they rose from their seats, and bowed down before him, and welcomed him with every mark of reverence and respect. But, not knowing that he had become a Buddha, they addressed him, in everything they said, either by name, or as “Brother.” Then the Blessed One announced to them his Buddhahood, saying, “O mendicants, address not a Buddha by his name, or as ‘brother.’ And I, O mendicants, am a Buddha, clear in insight, as those who have gone before.”[220]

Then, seated on the place prepared for him, and surrounded by myriads of angels, he addressed the five attendant elders, just as the moon was passing out of conjunction with the lunar mansion in June, and taught them in that discourse which was _The Foundation of the Kingdom of Righteousness_.

Of the five Elders, Kondanya the Believer[221] gained in knowledge as the discourse went on; and as it concluded, he, with myriads of angels, had arrived at the Fruit of the First Path.[222] And the Master, who remained there for the rainy season, sat in the _wihāra_ the next day, when the other four had gone a-begging, talking to Vappa: and Vappa that morning attained to the Fruit of the First Path. And, in a similar manner, Bhaddiya on the next day, and Mahā Nāma on the next, and Assaji on the next, attained to the Fruit of the First Path. And, on the fifth day, he called all five to his side, and preached to them the discourse _On the Non-existence of the Soul_; and at the end of that discourse all the five elders attained to Nirvāna.

Then the Master perceived that Yasa, a young man of good family, was capable of entering the Paths. And at night-time, as he was going away, having left his home in weariness of the world, the Master called him, saying, “Follow me, Yasa!” and on that very night he attained to the Fruit of the First Path, and on the next day to Arahatship. And He received also the other fifty-four, his companions, into the order, with the formula, “Follow me!” and caused them to attain to Arahatship.

Now when there were thus in the world sixty-one persons who had become Arahats, the Master, after the rainy season and the Feast with which it closes were over, sent out the sixty in different directions, with the words, “Go forth, O mendicants, preaching and teaching.” And himself going towards Uruvela, overcame at the Kappāsiya forest, half way thither, the thirty young Bhadda-vaggiyan nobles. Of these the least advanced entered the First, and the most advanced the Third Path: and he received them all into the Order with the formula, “Follow me!” And sending them also forth into the regions round about, he himself went on to Uruvela.

There he overcame, by performing three thousand five hundred miracles, the three Hindu ascetics, brothers,--Uruvela Kassapa and the rest,--who had one thousand disciples. And he received them into the Order with the formula, “Follow me!” and established them in Arahatship by his discourse, when they were seated on the Gayā-sīsa hill, “_On the Lessons to be drawn from Fire_.” And attended by these thousand Arahats, he went to the grove called the Palm-grove, hard by Rājagaha, with the object of redeeming the promise he had made to Bimbī-sāra the king.[223]

When the king heard from the keeper of the grove the saying, “The Master is come,” he went to the Master, attended by innumerable priests and nobles, and fell down at the feet of the Buddha,--those sacred feet, which bore on their surface the mystic figure of the sacred wheel, and gave forth a halo of light like a canopy of cloth of gold. Then he and his retinue respectfully took their seats on one side.

Now the question occurred to those priests and nobles, “How is it, then? has the Great Mendicant entered as a student in religion under Uruvela Kassapa, or Uruvela Kassapa under the Great Mendicant?” And the Blessed One, becoming aware of their thus doubting within themselves, addressed the Elder in the verse--

282. What hast thou seen, O dweller in Uruvela,
That thou hast abandoned the Fire God, counting thyself poor?
I ask thee, Kassapa, the meaning of this thing:
How is it thou hast given up the sacrifice of fire?

And the Elder, perceiving what the Blessed One intended, replied in the verse--

283. Some men rely on sights, and sounds, and taste,
Others on sensual love, and some on sacrifice;
But this, I see, is dross so long as sin remains.
Therefore I find no charm in offerings great or small.

And (in order to make known his discipleship) he bowed his head to the Buddha’s feet, saying, “The Blessed Lord is my master, and I am the disciple!” And seven times he rose into the air up to the height of one, two, three, and so on, up to the height of seven palm-trees; and descending again, he saluted the Buddha, and respectfully took a seat aside. Seeing that wonder, the multitude praised the Master, saying, “Ah! how great is the power of the Buddhas! Even so mighty an infidel as this has thought him worthy! Even Uruvela Kassapa has broken through the net of delusion, and has yielded to the successor of the Buddhas!”

But the Blessed One said, “Not now only have I overcome Uruvela Kassapa; in former ages, too, he was conquered by me.” And he uttered in that connexion the _Mahā Nārada Kassapa Jātaka_, and proclaimed the Four Truths. And the king of Magadha, with nearly all his retinue, attained to the Fruit of the First Path, and the rest became lay disciples (without entering the Paths).[224]

And the king still sitting near the Master told him of the five wishes he had had; and then, confessing his faith, he invited the Blessed One for the next day, and rising from his side, departed with respectful salutation.

The next day all the men who dwelt in Rājagaha, eighteen _koṭis_ in number, both those who had already seen the Blessed One, and those who had not, came out early from Rājagaha to the Grove of Reeds to see the successor of the Buddhas. The road, six miles long, could not contain them. The whole of the Grove of Reeds became like a basket packed quite full. The multitude, beholding the exceeding beauty of Him whose power is Wisdom, could not contain their delight. Vaṇṇabhū was it called (that is, the Place of Praise), for at such spots all the greater and lesser characteristics of a Buddha, and the glorious beauty of his person, are fated to be sung. There was not room for even a single mendicant to get out on the road, or in the grove, so crowded was it with the multitude gazing at the beautiful form of the Being endowed with the tenfold power of Wisdom.

So that day they say the throne of Sakka felt hot, to warn him that the Blessed One might be deprived of nourishment, which should not be. And, on consideration, he understood the reason; and he took the form of a young Brāhman, and descended in front of the Buddha, and made way for him, singing the praises of the Buddha, the Truth, and the Order. And he walked in front, magnifying the Master in these verses:

284. He whose passions are subdued has come to Rājagaha
Glorious as Singī gold,--the Blessed One;
And with him those who once were mere ascetics,
Now all subdued in heart and freed from sin.

285. He who is free from sin has come to Rājagaha
Glorious as Singī gold,--the Blessed One;
And with him those who once were mere ascetics,
Now freed from sin and saved.

286. He who has crossed the flood[225] has come to Rājagaha
Glorious as Singī gold,--the Blessed One;
And with him those who once were mere ascetics,
But now crossed o’er the flood and freed from sin.

287. He whose dwelling and whose wisdom are tenfold;
He who has seen and gained ten precious things;[226]
Attended by ten hundred as a retinue,--
The Blessed One,--has come to Rājagaha.

The multitude, seeing the beauty of the young Brāhman, thought, “This young Brāhman is exceeding fair, and yet we have never yet beheld him.” And they said, “Whence comes the young Brāhman, or whose son is he?” And the young Brāhman, hearing what they said, answered in the verse,

288. He who is wise, and all subdued in heart,
The Buddha, the unequalled among men,
The Arahat, the most happy upon earth!--
His servant am I.

Then the Master entered upon the path thus made free by the Archangel, and entered Rājagaha attended by a thousand mendicants. The king gave a great donation to the Order with the Buddha at their head; and had water brought, bright as gems, and scented with flowers, in a golden goblet. And he poured the water over the hand of the Buddha, in token of the presentation of the Bambu Grove, saying, “I, my lord, cannot live without the Three Gems (the Buddha, the Order, and the Faith). In season and out of season I would visit the Blessed One. Now the Grove of Reeds is far away; but this Grove of mine, called the Bambu Grove, is close by, is easy of resort, and is a fit dwelling-place for a Buddha. Let the Blessed One accept it of me!”

At the acceptance of this monastery the broad earth shook, as if it said, “Now the Religion of Buddha has taken root!” For in all India there is no dwelling-place, save the Bambu Grove, whose acceptance caused the earth to shake: and in Ceylon there is no dwelling-place, save the Great Wihāra, whose acceptance caused the earth to shake.

And when the Master had accepted the Bambu Grove Monastery, and had given thanks for it, he rose from his seat and went, surrounded by the members of the Order, to the Bambu Grove.

Now at that time two ascetics, named Sāriputta and Moggallāna, were living near Rājagaha, seeking after salvation. Of these, Sāriputta, seeing the Elder Assaji on his begging round, was pleasurably impressed by him, and waited on him, and heard from him the verse beginning,--

“What things soever are produced from causes.”[227]

And he attained to the blessings which result from conversion; and repeated that verse to his companion Moggallāna the ascetic. And he, too, attained to the blessings which first result from conversion. And each of them left Sanjaya,[228] and with his attendants took orders under the Master. Of these two, Moggallāna attained Arahatship in seven days, and Sāriputta the Elder in half a month. And the Master appointed these two to the office of his Chief Disciples; and on the day on which Sāriputta the Elder attained Arahatship, he held the so-called Council of the Disciples.[229]

Now whilst the Successor of the Buddhas was dwelling there in the Bambu Grove, Suddhodana the king heard that his son, who for six years had devoted himself to works of self-mortification, had attained to Complete Enlightenment, had founded the Kingdom of Righteousness, and was then dwelling at the Bambu Grove near Rājagaha. So he said to a certain courtier, “Look you, Sir; take a thousand men as a retinue, and go to Rājagaha, and say in my name, ‘Your father, Suddhodana the king, desires to see you;’ and bring my son here.”

And he respectfully accepted the king’s command with the reply, “So be it, O king!” and went quickly with a thousand followers the sixty leagues distance, and sat down amongst the disciples of the Sage, and at the hour of instruction entered the Wihāra. And thinking, “Let the king’s message stay awhile,” he stood just beyond the disciples and listened to the discourse. And as he so stood he attained to Arahatship, with his whole retinue, and asked to be admitted to the Order. And the Blessed One stretched forth his hand and said, “Come among us, O mendicants.” And all of them that moment appeared there, with robes and bowls created by miracle, like Elders of a hundred years’ standing.

Now from the time when they attain Arahatship the Arahats become indifferent to worldly things: so he did not deliver the king’s message to the Sage. The king, seeing that neither did his messenger return, nor was any message received from him, called another courtier in the same manner as before, and sent him. And he went, and in the same manner attained Arahatship with his followers, and remained silent. Then the king in the same manner sent nine courtiers each with a retinue of a thousand men. And they all, neglecting what they had to do, stayed away there in silence.

And when the king found no one who would come and bring even a message, he thought, “Not one of these brings back, for my sake, even a message: who will then carry out what I say?” And searching among all his people he thought of Kāḷa Udāyin. For he was in everything serviceable to the king,--intimate with him, and trustworthy. He was born on the same day as the future Buddha, and had been his playfellow and companion.

So the king said to him, “Friend Kāḷa Udāyin, as I wanted to see my son, I sent nine times a thousand men; but there is not one of them who has either come back or sent a message. Now the end of my life is not far off, and I desire to see my son before I die. Can you help me to see my son?”

“I can, O king!” was the reply, “if I am allowed to become a recluse.”

“My friend,” said the king, “become a recluse or not as you will, but help me to see my son!”

And he respectfully received the king’s message, with the words, “So be it, O king!” and went to Rājagaha; and stood at the edge of the disciples at the time of the Master’s instruction, and heard the gospel, and attained Arahatship with his followers, and was received into the Order.

The Master spent the first Lent after he had become Buddha at Isipatana; and when it was over went to Uruvela and stayed there three months and overcame the three brothers, ascetics. And on the full-moon day of the month of January, he went to Rājagaha with a retinue of a thousand mendicants, and there he dwelt two months. Thus five months had elapsed since he left Benāres, the cold season was past, and seven or eight days since the arrival of Udāyin, the Elder.

And on the full-moon day of March Udāyin thought, “The cold season is past; the spring has come; men raise their crops and set out on their journeys; the earth is covered with fresh grass; the woods are full of flowers; the roads are fit to walk on; now is the time for the Sage to show favour to his family.” And going to the Blessed One, he praised travelling in about sixty stanzas, that the Sage might revisit his native town.

289. Red are the trees with blossoms bright,
They give no shade to him who seeks for fruit;
Brilliant they seem as glowing fires.
The very season’s full, O Great One, of delights.

290. ‘Tis not too hot; ‘tis not too cold;
There’s plenty now of all good things;
The earth is clad with verdure green,
Fit is the time, O mighty Sage!

Then the Master said to him, “But why, Udāyin, do you sing the pleasures of travelling with so sweet a voice?”

“My lord!” was the reply, “your father is anxious to see you once more; will you not show favour to your relations?”

“’Tis well said, Udāyin! I will do so. Tell the Order that they shall fulfil the duty laid on all its members of journeying from place to place.”

Kāḷa Udāyin accordingly told the brethren. And the Blessed One, attended by twenty thousand mendicants free from sin--ten thousand from the upper classes in Magadha and Anga, and ten thousand from the upper classes in Kapilavatthu--started from Rājagaha, and travelled a league a day; going slowly with the intention of reaching Kapilavatthu, sixty leagues from Rājagaha, in two months.

And the Elder, thinking, “I will let the king know that the Blessed One has started,” rose into the air and appeared in the king’s house. The king was glad to see the Elder, made him sit down on a splendid couch, filled a bowl with the delicious food made ready for himself, and gave to him. Then the Elder rose up, and made as if he would go away.

“Sit down and eat,” said the king.

“I will rejoin the Master, and eat then,” said he.

“Where is the Master now?” asked the king.

“He has set out on his journey, attended by twenty thousand mendicants, to see you, O king!” said he.

The king, glad at heart, said, “Do you eat this; and until my son has arrived at this town, provide him with food from here.”

The Elder agreed; and the king waited on him, and then had the bowl cleansed with perfumed chunam, and filled with the best of food, and placed it in the Elder’s hand, saying, “Give it to the Buddha.”

And the Elder, in the sight of all, threw the bowl into the air, and himself rising up into the sky, took the food again, and placed it in the hand of the Master.

The Master ate it. Every day the Elder brought him food in the same manner. So the Master himself was fed, even on the journey, from the king’s table. The Elder, day by day, when he had finished his meal, told the king, “To-day the Blessed One has come so far, to-day so far.” And by talking of the high character of the Buddha, he made all the king’s family delighted with the Master, even before they saw him. On that account the Blessed One gave him pre-eminence, saying, “Pre-eminent, O mendicants, among all those of my disciples who gained over my family, was Kāḷa Udāyin.”

The Sākyas, as they sat talking of the prospect of seeing their distinguished relative, considered what place he could stay in; and deciding that the Nigrodha Grove would be a pleasant residence, they made everything ready there. And with flowers in their hands they went out to meet him; and sending in front the little children, and the boys and girls of the village, and then the young men and maidens of the royal family; they themselves, decked of their own accord with sweet-smelling flowers and chunam, came close behind, conducting the Blessed One to the Nigrodha Grove. There the Blessed One sat down on the Buddha’s throne prepared for him, surrounded by twenty thousand Arahats.

The Sākyas are proud by nature, and stubborn in their pride. Thinking, “Siddhattha is younger than we are, standing to us in the relation of younger brother, or nephew, or son, or grandson,” they said to the little children and the young people, “Do you bow down before him, we will seat ourselves behind you.” The Blessed One, when they had thus taken their seats, perceived what they meant; and thinking, “My relations pay me no reverence; come now, I must force them to do so,” he fell into the ecstasy depending on wisdom, and rising into the air as if shaking off the dust of his feet upon them, he performed a miracle like unto that double miracle at the foot of the Gaṇḍamba-tree.[230]

The king, seeing that miracle, said, “O Blessed One! When you were presented to Kāḷa Devala to do obeisance to him on the day on which you were born, and I saw your feet turn round and place themselves on the Brāhman’s head, I did obeisance to you. That was my first obeisance. When you were seated on your couch in the shade of the Jambu-tree on the day of the ploughing festival, I saw how the shadow over you did not turn, and I bowed down at your feet. That was my second obeisance. Now, seeing this unprecedented miracle, I bow down at your feet. This is my third obeisance.”

Then, when the king did obeisance to him, there was not a single Sākya who was able to refrain from bowing down before the Blessed One; and all of them did obeisance.

So the Blessed One, having compelled his relatives to bow down before him, descended from the sky, and sat down on the seat prepared for him. And when the Blessed One was seated, the assembly of his relatives yielded him pre-eminence; and all sat there at peace in their hearts.

Then a thunder-cloud poured forth a shower of rain, and the copper-coloured water went away rumbling beneath the earth. He who wished to get wet, did get wet; but not even a drop fell on the body of him who did not wish to get wet. And all seeing it became filled with astonishment, and said one to another, “Lo! what miracle! Lo! what wonder!”

But the Teacher said, “Not now only did a shower of rain fall upon me in the assembly of my relations, formerly also this happened.” And in this connexion he pronounced the story of his Birth as Wessantara.

When they had heard his discourse they rose up, and paid reverence to him, and went away. Not one of them, either the king or any of his ministers, asked him on leaving, “To-morrow accept your meal of us.”

So on the next day the Master, attended by twenty thousand mendicants, entered Kapilavatthu to beg. Then also no one came to him or invited him to his house, or took his bowl. The Blessed One, standing at the gate, considered, “How then did the former Buddhas go on their begging rounds in their native town? Did they go direct to the houses of the kings, or did they beg straight on from house to house?” Then, not finding that any of the Buddhas had gone direct, he thought, “I, too, must accept this descent and tradition as my own; so shall my disciples in future, learning of me, fulfil the duty of begging for their daily food.” And beginning at the first house, he begged straight on.

At the rumour that the young chief Siddhattha was begging from door to door, the windows in the two-storied and three-storied houses were thrown open, and the multitude was transfixed at the sight. And the lady, the mother of Rāhula, thought, “My lord, who used to go to and fro in this very town with gilded palanquin and every sign of royal pomp, now with a potsherd in his hand begs his food from door to door, with shaven hair and beard, and clad in yellow robes. Is this becoming?” And she opened the window, and looked at the Blessed One; and she beheld him glorious with the unequalled majesty of a Buddha, distinguished with the Thirty-two characteristic signs and the eighty lesser marks of a Great Being, and lighting up the street of the city with a halo resplendent with many colours, proceeding to a fathom’s length all round his person.

And she announced it to the king, saying, “Your son is begging his bread from door to door;” and she magnified him with the eight stanzas on “The Lion among Men,” beginning--

291. Glossy and dark and soft and curly is his hair;
Spotless and fair as the sun is his forehead;
Well-proportioned and prominent and delicate is his nose;
Around him is diffused a network of rays;--
The Lion among Men!

The king was deeply agitated; and he departed instantly, gathering up his robe in his hand, and went quickly and stood before the Blessed One, and said, “Why, Master, do you put us to shame? Why do you go begging for your food? Do you think it impossible to provide a meal for so many monks?”

“This is our custom, O king!” was the reply.

“Not so, Master! our descent is from the royal race of the Great Elected;[231] and amongst them all not one chief has ever begged his daily food.”

“This succession of kings is your descent, O king! but mine is the succession of the prophets (Buddhas), from Dīpaŋkara and Kondanya and the rest down to Kassapa. These, and thousands of other Buddhas, have begged their daily food, and lived on alms.” And standing in the middle of the street he uttered the verse--

292. Rise up, and loiter not!
Follow after a holy life!
Who follows virtue rests in bliss,
Both in this world and in the next.”

And when the verse was finished the king attained to the Fruit of the First, and then, on hearing the following verse, to the Fruit of the Second Path--

293. Follow after a holy life!
Follow not after sin!
Who follows virtue rests in bliss,
Both in this world and in the next.

And when he heard the story of the Birth as the Keeper of Righteousness,[232] he attained to the Fruit of the Third Path. And just as he was dying, seated on the royal couch under the white canopy of state, he attained to Arahatship. The king never practised in solitude the Great Struggle.[233]

Now as soon as he had realized the Fruit of Conversion, he took the Buddha’s bowl, and conducted the Blessed One and his retinue to the palace, and served them with savoury food, both hard and soft. And when the meal was over, all the women of the household came and did obeisance to the Blessed One, except only the mother of Rāhula.

But she, though she told her attendants to go and salute their lord, stayed behind, saying, “If I am of any value in his eyes, my lord will himself come to me; and when he has come I will pay him reverence.”

And the Blessed One, giving his bowl to the king to carry, went with his two chief disciples to the apartments of the daughter of the king, saying, “The king’s daughter shall in no wise be rebuked, howsoever she may be pleased to welcome me.” And he sat down on the seat prepared for him.

And she came quickly and held him by his ankles, and laid her head on his feet, and so did obeisance to him, even as she had intended. And the king told of the fullness of her love for the Blessed One, and of her goodness of heart, saying, “When my daughter heard, O Master, that you had put on the yellow robes, from that time forth she dressed only in yellow. When she heard of your taking but one meal a day, she adopted the same custom. When she heard that you renounced the use of elevated couches, she slept on a mat spread on the floor. When she heard you had given up the use of garlands and unguents, she also used them no more. And when her relatives sent a message, saying, ‘Let us take care of you,’ she paid them no attention at all. Such is my daughter’s goodness of heart, O Blessed One!”

“’Tis no wonder, O king!” was the reply, “that she should watch over herself now that she has you for a protector, and that her wisdom is mature; formerly, even when wandering among the mountains without a protector, and when her wisdom was not mature, she watched over herself.” And he told the story of his Birth as the Moonsprite;[234] and rose from his seat, and went away.

On the next day the festivals of the coronation, and of the housewarming, and of the marriage of Nanda, the king’s son, were being celebrated all together. But the Buddha went to his house, and gave him his bowl to carry; and with the object of making him abandon the world, he wished him true happiness; and then, rising from his seat, departed. And (the bride) Janapada Kalyāṇī, seeing the young man go away, gazed wonderingly at him, and cried out, “My Lord, whither go you so quickly?” But he, not venturing to say to the Blessed One, “Take your bowl,” followed him even unto the Wihāra. And the Blessed One received him, unwilling though he was, into the Order.

It was on the third day after he reached Kapilapura that the Blessed One ordained Nanda. On the second day the mother of Rāhula arrayed the boy in his best, and sent him to the Blessed One, saying, “Look, dear, at that monk, attended by twenty thousand monks, and glorious in appearance as the Archangel Brahma! That is your father. He had certain great treasures, which we have not seen since he abandoned his home. Go now, and ask for your inheritance, saying, ‘Father, I am your son. When I am crowned, I shall become a king over all the earth. I have need of the treasure. Give me the treasure; for a son is heir to his father’s property.’”

The boy went up to the Blessed One, and gained the love of his father, and stood there glad and joyful, saying, “Happy, O monk, is thy shadow!” and adding many other words befitting his position. When the Blessed One had ended his meal, and had given thanks, he rose from his seat, and went away. And the child followed the Blessed One, saying, “O monk! give me my inheritance! give me my inheritance!”

And the Blessed One prevented him not. And the disciples, being with the Blessed One, ventured not to stop him. And so he went with the Blessed One even up to the grove. Then the Blessed One thought, “This wealth, this property of his father’s, which he is asking for, perishes in the using, and brings vexation with it! I will give him the sevenfold wealth of the Arahats which I obtained under the Bo-tree, and make him the heir of a spiritual inheritance!” And he said to Sāriputta, “Well, then, Sāriputta, receive Rāhula into the Order.”

But when the child had been taken into the Order the king grieved exceedingly. And he was unable to bear his grief, and made it known to the Blessed One, and asked of him a boon, saying, “If you so please, O Master, let not the Holy One receive a son into the Order without the leave of his father and mother.” And the Blessed One granted the boon.

And the next day, as he sat in the king’s house after his meal was over, the king, sitting respectfully by him, said, “Master! when you were practising austerities, an angel came to me, and said, ‘Your son is dead!’ And I believed him not, and rejected what he said, answering, ’My son will not die without attaining Buddhahood!’”

And he replied, saying, “Why should you now have believed? when formerly, though they showed you my bones and said your son was dead, you did not believe them.” And in that connexion he told the story of his Birth as the Great Keeper of Righteousness.[235] And when the story was ended, the king attained to the Fruit of the Third Path. And so the Blessed One established his father in the Three Fruits; and he returned to Rājagaha attended by the company of the brethren, and resided at the Grove of Sītā.

At that time the householder Anātha Piṇḍika, bringing merchandise in five hundred carts, went to the house of a trader in Rājagaha, his intimate friend, and there heard that a Blessed Buddha had arisen. And very early in the morning he went to the Teacher, the door being opened by the power of an angel, and heard the Truth and became converted. And on the next day he gave a great donation to the Order, with the Buddha at their head, and received a promise from the Teacher that he would come to Sāvatthi.

Then along the road, forty-five leagues in length, he built resting-places at every league, at an expenditure of a hundred thousand for each. And he bought the Grove called Jetavana for eighteen koṭis of gold pieces, laying them side by side over the ground, and erected there a new building. In the midst thereof he made a pleasant room for the Sage, and around it separately constructed dwellings for the eighty Elders, and other residences with single and double walls, and long halls and open roofs, ornamented with ducks and quails; and ponds also he made, and terraces to walk on by day and by night.

And so having constructed a delightful residence on a pleasant spot, at an expense of eighteen koṭis, he sent a message to the Sage that he should come.

The Master, hearing the messenger’s words, left Rājagaha attended by a great multitude of monks, and in due course arrived at the city of Sāvatthi. Then the wealthy merchant decorated the monastery; and on the day on which the Buddha should arrive at Jetavana he arrayed his son in splendour, and sent him on with five hundred youths in festival attire. And he and his retinue, holding five hundred flags resplendent with cloth of five different colours, appeared before the Sage. And behind him Mahā-Subhaddā and Cūla-Subhaddā, the two daughters of the merchant, went forth with five hundred damsels carrying water-pots full of water. And behind them, decked with all her ornaments, the merchant’s wife went forth, with five hundred matrons carrying vessels full of food. And behind them all the great merchant himself, clad in new robes, with five hundred traders also dressed in new robes, went out to meet the Blessed One.

The Blessed One, sending this retinue of lay disciples in front, and attended by the great multitude of monks, entered the Jetavana monastery with the infinite grace and unequalled majesty of a Buddha, making the spaces of the grove bright with the halo from his person, as if they were sprinkled with gold-dust.

Then Anātha Piṇḍika asked him, “How, my Lord, shall I deal with this Wihāra?”

“O householder,” was the reply, “give it then to the Order of Mendicants, whether now present or hereafter to arrive.”

And the great merchant, saying, “So be it, my Lord,” brought a golden vessel, and poured water over the hand of the Sage, and dedicated the Wihāra, saying, “I give this Jetavana Wihāra to the Order of Mendicants with the Buddha at their head, and to all from every direction now present or hereafter to come.”[236]

And the Master accepted the Wihāra, and giving thanks, pointed out the advantages of monasteries, saying,--

294. Cold they ward, off, and heat;
So also beasts of prey,
And creeping things, and gnats,
And rains in the cold season.
And when the dreaded heat and winds
Arise, they ward them off.

295. To give to monks a dwelling-place,
Wherein in safety and in peace
To think till mysteries grow clear,
The Buddha calls a worthy deed.

296. Let therefore a wise man,
Regarding his own weal,
Have pleasant monasteries built,
And lodge there learned men.

297. Let him with cheerful mien
Give food to them, and drink,
And clothes, and dwelling-places
To the upright in mind.

298. Then they shall preach to him the Truth,--
The Truth, dispelling every grief,--
Which Truth, when here a man receives,
He sins no more, and dies away!

Anātha Piṇḍika began the dedication festival from the second day. The festival held at the dedication of Visākhā’s building ended in four months but, Anātha Piṇḍika dedication festival lasted nine months. At the festival, too, eighteen koṭis were spent; so on that one monastery he spent wealth amounting to fifty-four koṭis.

Long ago, too, in the time of the Blessed Buddha Vipassin, a merchant named Punabbasu Mitta bought that very spot by laying golden bricks over it, and built a monastery there a league in length. And in the time of the Blessed Buddha Sikhin, a merchant named Sirivaḍḍha bought that very spot by standing golden ploughshares over it, and built there a monastery three-quarters of a league in length. And in the time of the Blessed Buddha Vessabhū, a merchant named Sotthiya bought that very spot by laying golden elephant feet along it, and built a monastery there half a league in length. And in the time of the Blessed Buddha Kakusandha, a merchant named Accuta also bought that very spot by laying golden bricks over it, and built there a monastery a quarter of a league in length. And in the time of the Blessed Buddha Koṇāgamana, a merchant named Ugga bought that very spot by laying golden tortoises over it, and built there a monastery half a league in length. And in the time of the Blessed Buddha Kassapa, a merchant named Sumaŋgala bought that very spot by laying golden bricks over it, and built there a monastery sixty acres in extent. And in the time of our Blessed One, Anātha Piṇḍika the merchant bought that very spot by laying kahāpaṇas over it, and built there a monastery thirty acres in extent. For that spot is a place which not one of all the Buddhas has deserted. And so the Blessed One lived in that spot from the attainment of omniscience under the Bo-tree till his death. This is the Proximate Epoch. And now we will tell the stories of all his Births.

END OF THE ACCOUNT OF THE CAUSES THAT LEAD TO THE
ATTAINMENT OF BUDDHAHOOD.

GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE.