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It was foreseen by Budha that the retirement of the priests would have a beneficial influence upon them ; and it was on this ac- count, out of kindness to them, that he exercised this act of discipline. {Milinda Prasna,) 8. The Momner in which Budha said Ba/na. When Budha said bana, if it were so designed, all the beings in the sakwala might hear it, but if it were only designed for some particular being or beings, others were unable to hear it, though they might be only an inch away from those to whom it was addressed. Thus when Budha, on a certain occasion, said bana to Sekra, Mngalan, who was at that time in his own 392 A MANUAL OF BUDHISM. dwelling, heard the Sadhu uttered bj the dewa> bnt did not hear the voice of Budha. (Amdwatura.) By listening to the disoonrses of Budha, even animals were assisted to enter the paths. On account of the want of merit, thej might not be able to enter upon this privilege at once, but after one or two subsequent births they were prepared to receive it. When Gotama was preaching by the side of a pond near the city of Champa, his sermon was heard by a frog, which praised the sweetness of his voice, and exercised faith in him. Immediately afterwards, a man who was watching some calves, drove a stake into the ground, and inadvertently pierced the head of the frog, so that it died ; but it was born in the Tawu- tisa d^wa-16ka, and had a mansion of gold twelve yojanas in size. The d^wa looked to see how it was he had attained this distinction ; and when he discovered the cause, he went to the place where Badha was preaching, and worshipped him. Budha was aware of all that had occurred ; but for the benefit of those who were standing near, he said, " Beautiful d6wa, who are you ? why do you worship my feet ?" The d^wa then related the circumstances under which he had gained his present hap- piness ; after which G6tama delivered a discourse to him, and 16,000 people attained the paths. The dewa entered the path sowan, and addressing the assembly, he said, '* If I, who have heard bana daring so short a period only, have gained all this beauty and splendour, undoubtedly those who listen long to the great teacher will attain nirw4na." (JV'isudhUmargga^sanni.) The saying of bana by any one else, to those who were ac- customed to hear Budha, was like the giving of a gem to those who live in a palace of jewels, or a plantain to those who are in the midst of a forest of sugar-cane, or the lighting a lamp in the broad sunshine. Thus the up^saka Atula, with 500 others, went to their religious preceptor, B6wata, to hear bana; but he informed them that he was performing the exercise of dhyana, and could not be disturbed. Dissatisfied with this reception, they resolved to leave him, and went to Seriyut, who, without delay preached to them part of the Winaya-pitaka ; but they said that this was like a torrent of rain that filled the ponds and overflowed the fields ; and they were still not contented. They then went to Ananda, who said so little, that it was like the tbundef^cloud, which promises much but lets fall ouly a few Vm. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 393 drops. Last of all they went to Badha, who said neither too much nor too little, but just sufficient for the mind to retain. By this means Atnla and the other npdsakas were enabled to enter the paths, and attain nirw^a. (SadharnvmaratnakdrS.) In a n4-tree, at the door of a 16na, or cave, near the wih&ra of Kelapaw, in Gejlon, resided a d6wa. A young priest within the lena one day repeated the Maha-samya-sdtra, when it was heard by the d6wa, who called out loudly, S&dhu. The priest enquired, " Who are you P" and the voice replied, " I am a d^wa." The priest then asked, "Why do you call out, SAdhu P" and the d6wa said, " I heard the same siitra delivered by Budha when he preached it in the great forest ; you have now said it exactly as it was spoken by him, without adding or retrenching a single word." The priest: "At that time the assembly was immensely large ; in what position were you when you heard the words of the stitraP" The d6wa: "I resided in the same forest ; so many superior d^was arrived that there was no room for me in all Jambudwipa; I therefore came to Dimbultota, in Ceylon; but even there I was not able to remain ; I was driven onward by the pressure of the crowd, until I arrived in Magam, in the province of Ruhuna, whence I had to enter the sea called Golu, until the water was as high as the neck; from this place I heard the stitra." Priest: "Gould you see Budha from thence ? " Dewa : " Yes ; as plainly as if he had been close to me." Priest : " On that occasion many d^was became rahats; did youP" D^wa: "No." Priest: "Perhaps you entered the path sowdnp" The d^wa was ashamed to reply, as he had not entered even the first of the paths, and said that this was not a proper question for the priest to ask. The priest then requested to see the dewa, but he replied that it was not possible for him to exhibit his whole body ; he therefore put forth only a part of one of his fingers, when the whole 16na became full of light, as if the full moon had risen. The d^wa then worshipped the priest, and retired. (Amdwatura,) The king of S^gal enquired of Nagasena how it was that Budha, when at the foot of the b6-tree, refused to say bana until entreated to do so by Maha Brahma, saying his conduct was like that of a bowman who should take pains to acquire the art of archery, and then never touch a bow, or that of an 394 A MANUAL OF BUDHISM. athlete, who should stadj attentively the art of wrestliiLg, and then never enter the arena. Nagasena replied, '^Budha per- ceived that the dharmma is exceedingly subtle and occult ; like a hair that is split a hundred times, or a treasure covered by a great rock ; and that to release men from existence, on account of the prevalence and power of evil desire, would be like snatch* ing the prey from the mouth of an alligator. He therefore, paused before he began the preaching of tbe bana; just as a skilful physician, when he approaches his patient, considers what medicine it will be proper to administer for tbe overcoming of the disease ; or a king, when anointed, thinks in what manner all the various orders of his attendants and ministers will have to be supported. When so exalted a being as Maha Brabma entreated Budha to say bana, all the d6was and brahmas learnt therefrom the greatness of its excellence, and were willing to receive it, as when a king or principal noble pays respects to any sramana priest, the worship of all the other orders in the state follows as a natural con- sequence. On a certain occasion, when Nanda was expounding the bana>, Budha reflected that as his religion would endure so long, and be beneficial to so many, it would be right that as a mark of respect he should go and hear it preached. So he went in disguise, and listened during the whole of the three watches, until the dawn began to appear ; when he came forth from his concealment, crying out Sddhu, Sddhu, and declared that the meaning of what he taught had been correctly explained. On hearing this, Nanda arose from his seat^ worshipped Budha, and asked how he could endure the fatigue of listening so long. The sage replied, '* Is it at all wonderful that I have listened to you during the three watches? I could remain to hear bana, not merely during a single day, but through a whole kalpa." From that time the people listened with greater delight to the bana, as it had thus been praised by Budha. (Sadharm^ maratnakdre,) 9. The supernatural Endowments of Budha, The dasa-bala, ten powers, or modes of wisdom, were pos- sessed by Budha. 1. The wisdom - that understands what knowledge is necessary for the right fulfilment of any particular Vm. DIGNITY, VIRTUES, AND POWERS OF BUDHA. 395 duty, in whatsoever sitaation. 2. That which knows the resnlt or oonseqnences of karma. 3. That which knows the waj to the attainment of nirwdna. 4. That which sees the yarions sakwalas. 5. That which knows the thoughts of other beings. 6. That which knows that the organs of sense are not the self. 7. That which knows the purity produced by the exercise of the dhyinas. 8. That which knows where any one was bom in all his former births. 9. That which knows where any one will be bom in all future births. 10.