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She was next bom ab a vigorous ram in the country called Bhennuka ; so powerful, that the shepherds taking it by the four feet, threw it on the ground, and deprived it of its virility ; which was the punish- ment of her former deeds. Again, she was a monkey, and a draught bullock, in both of which births she had to suffer the same punishment ; and was then bom among savages, and was neither a male nor female. After this she was the d6wi of Sekra ; then the wife of a libertine ; and last of all the daughter of the king. When she had related these things, the king smiled, but thought it was not right that the old should be taught by the young : and so he continued to be sceptic. Then Bucha appealed to the d6was to render her assistance, and by the power of the satcha-kiriya charm, relating the merit she had acquired in previous states of existence, summoned them to come to her aid from the other world. At this time Bddhisat was Maha Brahma, and in answer to the charm he assumed the form of an ascetic and came to the city, illumining the whole place with his bright- ness. The king asked him whence he came, and when the ascetic said that he had come from the other world, he smiled, and said, " Well, if you have come from the other world, lend me a hundred masurans, and when I go to that world I will give you a thousand." B6dhisat replied, "When any one lends money, it must be to the rich, and he will receive his own again with interest ; but if he lends to the poor, he will, from pity, aUow him to keep the whole, and thus lose it ; I cannot, there- fore, lend you a hundred masurans, because you are poor and destitute," The king said, " You utter an untruth ; does not 198 A MANUAL OF BUDHISM. tliis city, 100 miles in size, belong to me?" Bddhisat replied, " When yoir die you cannot take it with you to hell, as you will there be in unspeakable misery ; you will be without raiment, and without food ; you will not have a single masuran ; how then could you pay me the debt P " As he thus set forth the misery of hell, the king trembled as if he already felt it, became alarmed, and renounced his scepticism. " That king," proceeded Budha, " is now IJruwel." At the end of this discourse, Bimsara and eleven nahuta^ of nobles entered the path sow&n ; a nahuta of the common people took refuge in the three gems ; and as there are 10,000 in a nahuta, 120,000 persons were on this day released from the repetition of existence. At sixteen years of age Bimsara was crowned ; he had now, on becoming an upasaka, attained his twenty-ninth year ; he rendered assistance to Budha during thirty-six years ; and in his sixty-fifth year attained nirwina. When Bimsara returned to Biajagaha, it was reported among the people that the king had heard bana, and entered the path of nirwdna. They enquired among each other, " What is this bana P what kind of a person is Budha P what can this nirw&na mean P " As they could receive no satisfactory answer, they went to see for themselves; and the whole of the road from the city to the wihara was crowded with people, a distance of twelve miles. The garden also soon became filled, so that there was not room for a single priest to move about, nor could Budha or the priests eat their food. This was perceived by Sekra, who assumed a most beautiful form, and by his divine power cleared a space around Budha, after which he repeated his praises in hymns. When the people saw Sekra, they said, '' Was ever so beautiful a person before seen P what princess can it be P '' But the d^wa said that he was only Budha's servant. Then Gdtama went in the space cleared by Sekra to the city, along with a thousand disciples. The king gave alms to the priests, but said, '' I can- not live unless I am near the three gems ; whether it be at a proper hour or not, I must remain near Budha ; this wih&ra is distant ; but my own garden of W61uwana is near ; it is con- venient for me to go and come ; I will therefore present it to Budha." It was called Kalandaka-niw^pa, or an ofEeringmade to the squirrels : on this account. There was in a former age a king, who was accustomed to go to this place for amusement. One day he became intoxicated, and fell asleep ; when a naya, VII. LEGENDS OF GCJTAMA BUDHA. 199 angiy at the smell of liquor, approached to bite him. The d6wa of a tree, who saw his danger, reflected that if the Idjig died, the garden would be suffered to go to ruin, and he would lose his pleasant residence. He therefore assumed the form of a squirrel, and going to the king, gently made a noise near his ear, by which he awoke, and saw the danger in which he had been placed, and the way in which he had been saved. Out of gratitude, he jyroclainied, by beat of drum, that no one in his dominions should kill a squirrel upon pain of death and the destruction of his race ; and he commanded that the squirrels in this garden should be regularly supplied with food. This was the reason why it was called Kalandaka-niw&pa. When Bimsara presented the garden, the earth trembled. It also trembled when the garden called Ambdtaka was given by Ohittra, a rich citizen of Macchik^ sanda, to the priest Badharmma ; and when the Maha Mewuni garden, in Ceylon, was presented. But the earth trembled at the presenting of no other residence. As a token of the giving over of the garden, the king poured water upon the hands of Budha; and from this time it became one of the principal residences of the sage.* When Budha entered upon the possession of the wihAra 84,000 pr6tas, that had not eaten anything during three whole budhin- taras, came and saw the sage, and obtained rice and water. This was their history : — In the time of Fussa Budha, they lived near his residence as cooks. When their master told them to prepare ofEerings of food for Budha, tbey began first to taste a little of it themselves, and then to give it to their children, (thus desecrating the sacred food). For this they were born in hell during ninety-one kalpas, and afterwards became pr^tas. In the time of Kakusanda Budha, they came to him and said that they had not tasted a morsel of food or a drop of water from the beginning of the kalpa, at the same time praying that he would release them. Budha felt pity for them, though he was not able to assist them ; but he reflected that if he revealed their real condition, it would only be adding fire to fii*e ; and he therefore said that at a future time K6ndgamana Budha would be bom, to whom they must apply. But K6nagamana, on his appearance in the world, said that they must apply to Kdsyapa Budha ; and • * It WHS called Wdluwana from the number of bambooe, w^u, by which it ^M ranroan4ed. Itf situation is (^escrib^d as being peculiarly delightful. 200 A MANUAL OF BUDHISM. when he appeared, they were directed to Gotama, who would enable them to receive food. On hearing tliis they became joyful ; it seemed to them as if they would be released on the morrow; and from this time they looked out for his appearance, as the husbandman looks out for the rain-cloud. At midnight they now appeared to Bimsara, and informed him what they had endured. The next day the Ising made known to Budha what he had seen, who told him that they would on that day reoeive food. They again appeared to the king, all naked, and when he informed Budha, the sage told him that they could only receive such things as were offered in alms to the priests. Bimsara therefore made an offering of robes, and the next night they appeared to him in garments splendid as those of the d6was. Budha delivered to them the Tirdkudha-sdtra, after which they were released from the preta birth, and entered the path to nirwdna. 10. The two principal Disciples of Budha, Seriyut and Mugalan, There were two bi'ahman villages, K61ita and Upatissa, not far from Bajagaha, in which, two families resided who had been upon terms of intimacy during seven generations ; and now each of these ^milies had a prince, called by the same names as their village, Kdlita and Upatissa. The former had a retinue of 500 chariots, and the latter of 600 golden palanquins.