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and infinite worlds ; at the twentieth hour, he received the divine eyes by which he saw all things within the space of the infinite sakwalas, as clearly as if they were close at hand ; at the tenth hour again, he received the knowledge that unfolds the causes of the repetition of existence, paticha-samupp^da ; and at the time that he received this knowledge, by which he was enabled to investigate these causes from their end to their source, and from their source to their end, the Great Earths of the 10,000 184 A MANUAL OP BUDHISM. sakwalas called ont in approbation, by sections of twelve and twelve, a hundred and twenty thousand times, and said, Sidhn. After this, Bddhisat obtained, in order, the privileges of the four paths and their fruition. Then at the dawn of the next daj, every remain of evil desire being destroyed, the beings in the end- less and infinite worlds, who had not before possessed this privi- lege, saw a supreme Budha ; and as they manifested great satis- faction, the six-coloured rays from his body were extended to them. These rays, without staying for so short a period as the snapping of the finger and thumb, passed onward from sakwala to sakwala, resembling as they proceed (for they yet continue to spread, rejoicing the beings that see them in their beauty), a blue cloud, the rock rose, a white robe, a red garland, and a pillar of light. Those who see the rays exclaim, '* See, what splendid colours !" and from their satisfaction merit is produced, from which they obtain birth in this favoured world, and having the opportunity of seeing a Budha, they are released from the repetition of existence. The thirty-two wonders presented at his conception and birth were this day repeated. Not even a hundred thousand mouths could enumerate the offerings now made to Budha, or repeat the wonders that were performed. At the moment the prince became Budha, like a vessel over- flowing with honey, his mind overflowed with the ambrosia of the dharmma, and he uttered the following stanzas ; — AnAaj&tisangB&rang SandhiLwisaang anibhisang Ghahak&rakangawesanto D ukkhaj&tipunappunang. 6hahakilrakadith(58i ; Punagehangnakihasi ; Sabh£teph£8akh4bhagg&, Ghihakutangwisangkhitang ; Wisangkh&ragatangchittang ; Tanbanangkhayam^jhagd. Tbrougb manj different births, I have run (to me not baring found), Seeking the arobitect of the desire-resembling house. Painful are repeated births 1 Oh, house-builder ! I have seen (thee). Again a house thou canst not bmld for me. Vn. LEGENDS OF CdXAMA BUDHA. 185 I haye broken thy nften, Thj central support is destroyed ; To nirw4na my mind is gone, I have arriyed at the extinction of evil-desire.* After the repetition of these stanzas, Budha thought thus : *' I have attained the Badhasliip ; I have overcome Mara ; all evil desire is destroyed ; I am lord of the three worlds ; I will there- fore remain longer at this place, which has been to me so propi- tions." Thus reflecting, he remayied in a sitting postnre upon the throne for the space of seven days. On this account, the dewas began to think that he had not yet become Budha, and that there were other acts he must perform. To remove these doubts, which were perceived by G6tama, he arose from the throne, and ascended into the air, where he remained for a moment, after which he descended to the earth on the north-east side of the tree ; and then, as an act of puj4, he continued to look at the tree during seven days, keeping his eyes immoveably fixed upon it, animisa Idchana, and performing dhyana. The place where he did this is called the chaitya, or dilgoba, of animisa Idchana. The d^was made a golden path from that place to the throne ; and Budha continued during seven days to walk in it from end to end. This pathway is now called the chaitya of chankramana, or ambulation. The d^was then made a golden palace at the north-western side of the tree, whei he resided other seven days, reflecting on the wisdom of the dharmma that he had acquired. Thus he thought : *' I shall remain Budha forty-five years; Seriyut and Mugalan will be my principal disciples ; I shall have a kela of followers ; the religion that I shall establish will continue during 5000 years ; and I shall pro- * These stanzas are thus translated by Tomoor : — " Performing my pil* r Image through the (sans^) eternity of countless existences, in sorrow, have unremittingly sought in yain the artificer of the abode (of the passions, Le. the human frame) . Now, O artificer ! art thou found. Henceforth no receptacle of sin shalt thou form — ^thy frames (literally, ribs) broken ; thy ridge-pole shattered ; thy soul (or mind) emancipated from liability to regeneration (by transmigration) has annihilated the dominion of the passions." And by Qt>gerly, thus — "Tbroagh Tarioos transmigratloiiB I muBt travel, if I do not discoTer The builder whom I seek ;-t- Fainful are repeated transmigrationB I I hare seei) the architect (an4 3fud) Thou Bhalt not build me another house; Thy rafters are broken Thy roof timbers scattemd ; My mind Is detached (from all existing objects) I have attained to the extinction of desire/* 186 A MANUAL OF BUDHISM. pound the discourses of the three pitakas." In this way the whole of the dharmma was presented before him, from the words *' an6ka jati sangsarang (the first line of the stanzas just recorded) to the words appdmid^na sampad^tha'* (the last words spoken by G6tama previous to his death). The place where the dharmma was thus perceived is called the ratana-ghara chaitya. In the fifth week, he went to the tree Aj^pila, where he enjoyed the fruition of nirwana. In the sixth week, he went to the lake Muchalinda, where he remained at the foot of a midella tree. At that time a rain began to fall, which continued during seven days without intermission, in all the four great continents. The nilga Muchalinda having ascended to the surface of the lake, saw the darkness produced by the storm ; and in order to shelter Budha from the rain and wind, and protect him from flies, mosquitoes and other insects, he spread over him his extended hood, which served the purpose of a canopy, and during the time the sage was in this position,* he enjoyed the satisfaction of dhyana. In the seventh week, he went to a forest of kiripalu trees, where he remained until the 49th day upon a couch of stone. Until this period he had remained without any other food than the fruition of nirw&na ; but on the 50th day, Sekra gave him a piece of amrata aralu, by which his body received strength ; and after its reception he went to the lake Anotatta, where he washed his mouth with the water, and used the tooth-cleaner given by Sekra, after which he returned to the kiripalu forest. 6. The first Offering received by Q6tama as Budha, There were two merchants, Tapassu and Bhalluka, who had wished during a whole kap-laksha to have the opportunity of making an offering to a Budha ; and they now came from the north towards the kiripalu forest, with 500 well-laden wagons. In the same forest was a d6wi, who had formerly been their relative ; and when she saw them coming, she thought it would confer on them a great blessing were she to cause them to present an offering to. G6tama. To effect this, she made the wagons sink in the ground as far as the axle, and the oxen remained with their knees bent. The merchants concluded that this stoppage * In painting and sculpture Budha is frequenUj lepresented as utting under the extended hood of the niLga. VII. LEGENDS OF G^TABiA BUDHA. 187 was caused hj some d6wa, and with perfumes and lights they offered up a prayer for assistance. The d6wi then appeared to them in the sky, and said, ** From the time that my Budha became supreme, that is to say, for the space of 49 days, he has not taken any food ; those who have merit are now come to the forest ; that both I and they may receive farther merit, let them present an offering of acceptable food to our lord." After uttering these words, she released the wagons. The merchants, greatly pleased, presented some delicious honey to Budha. The alms- bowl given by Maha Brahnub vanished when Sajatd brought her offering of milk-rice, and the golden dish she gave him in its stead had been taken to the naga-16ka. As it was not the custom for the Budhas to receive anything in the hand, he considered in what way he should take the honey. The four guardian deities brought each an alms-bowl of emerald, but he did not accept them.