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Yet he was no more able to approach the object of his hatred than a fly is to alight upon red-hot iron. He then threw the ch^la weapon,t but it was equally impotent. By this time the d^was had assembled that they might see the contest. The jaki was surprised when he saw that his formid- able weapon had no power, and looked to see what was the cause : by which he discovered that it was the afPection. or kind- ness of Budha, and that kindness must be overcome by kindness, and not by anger. So he quietly asked the sage to retire from his dwelling ; and as Budha knew that rage was to be overcome by mildness, he arose and departed from the place. Seeing this, the yak4 thought, " I have been contending with this priest a. whole night without producing any effect, and now at a single word he retires." By this his heart was softened. But he * There are four exclamations that were heard to the same distance. 1. When the yaka Pumaka played with Bhananjayak<5rawya at dice, and orer- came him, he cried out, ** 1 am conqueror." 2. When the people of the world, in the time of Kasyapa Budha, had perverted the dharmina, Sekra assumed the appearance of a hunt<>r, with Wiswakarmma as his dog, and going from place to place he told the unbelievers that they would be destroyed. 8. When the seven kings went to S&gal, to carry off Prabh4wati, the queen of Kusa, he entered the street upon an elephant, accompanied by the queen, and called out, " I am king Kusa." 4. When the yaki excbimed, " I am Alawaka." t There are four weapons in the world that no one can withstand. 1. The ch^la of Alawaka ; 2. The wajrn of Sekra ; 8. The gadhil or gajil of W^samuna ; and 4. Ti e mace of Yama, the regent of death. Were 41awaka to throw his weapon into the air there would be no rain for twelve years ; if to the earth, no herbage could grow for twelve months ; if to the sea, it would be dried up. Were Sekra to strike Muha M^ru in anger with the wajra it would be cloven in two. W^samuna could at once cut off the heads of many thousands of yak&s. And the mere sight of the weapon of Yama scorches up the khumbandas. VII. LEGENDS OF g6TAMA BUDIIA. 273 again thouglit it would be better to see whether be went away from anger or from a spirit of disobedience, and called bim back. Badba came. Tbrice this was repeated, tbe sage returning when called, after he had been allowed so many times to depart, as he knew the intention of Alawaka. When a child cries its mother gives what it cries for in order to pacify it ; and as Bndha knew that if the yakd were angry he would not have a heart to hear bana, he yielded to his command, that he might become tranquillised. And as any one who intends to pour precious liquor into a vessel first cleanses the vessel, so Budha cleansed the heart of Alawaka that it might be prepared to receive the dharmma. The yaka resolved on keeping Budha walking to and fro till night, when he would be tired, and so he could easily take him by the feet and cast him into the river ; but when he a fourth time charged him to go away, he refused, as he knew his intention. Budha, however, said to him that he might ask any question, and it would be answered. It was the custom of the yaka to entangle the recluses and priests who came to his dwelling, by asking them questions ; and thinking that he could now do the same again, he said that if Budha was not able to answer him, he should receive the same punishment as the priests, which was, to have his heart cloven, or to be cast into the river. The questions that he asked were thus learnt. In the time of Ki^yapa Budha his parents asked the Budha eight questions, and the answers they received they ^A^ight their son. Gradually he forgot the answers ; and lest he should forget the questions too, he wrote them upon a golden leaf. Then Alawaka asked Budha all the questions he had learnt ; and when they were answered to his satisfaction, he entered the path sow&n, and declared that from that time he would go from city to city and from house to house, proclaiming everywhere the wisdom of Budha and the excellence of the dharmma. Whilst the yaka was in the act of making this declaration, the prince of Alow was brought to his dwelling ; but as the attend- ants heard the repetition of Sadhu, Sadhu, and knew that this word was never uttered except in the presence of Budha, they approached without fear. On entering they saw that Alawaka was doing reverence to Budha; but they said that they had brought the prince as his victim for the day, and he might eat his T 274 A MANUAL OF BUDHISM. flesb or drink his blood, or do to him whatever he pleased. The jakd was ashamed when he heard this declaration ; and pre- sented the prince to Badha, who blessed him and gave him back to the attendants; and as he was thus passed from hand to hand, he was called from that time Hastawaka-alawaka. The citizens were alarmed when they saw the prince brooght back again to the palace ; bnt when they heard the reason, they cried with one consent, Sddhn. Bndha afterwards went to the city with his alms-bowl, and when he had eaten what he received, he sat down under a tree, where the king and many citizens came to visit him, and he preached to them the Alawaka-sdtra, by which many thousands were enabled to enter the paths. When the prince had grown up, his father told him that as he had been saved from death by the sage he must go and minister to him ; which he did, and with 500 attendants entered the path anA- gdmi. (^ATniwatura,)* 26. The History of UpMi. At one time Budha, attended by his priests, departed from the Jetdwana wibdra, and went to the maago garden of the noble Pdwdrika, near the city of Ndlanda, in Magadha. In the same city resided the tirttaka Niganthandtha, who had many followers ; and it so happened that one of them, Dirggha-tdpasa, had one day a conversation with Budha. The sage said to him, " What does your teacher say is the pinncipal cause (karma) of sin ?" The tirttaka replied, ** We speak not of karma, but of danda." Budha: "Then according to your teacher, how many of these causes (danda) of sin are there ?" Tirttaka : " There are three : the body (kdya) ; the speech (wdk) ; and the thoughts (man6). Kaya- danda is separate from mand-danda, or is achittaka; as when the wind blows, the branches of the tree are shaken, and the surface of the water is ruffled, without the intervention of any mind ; so that which is performed by the body is equally without the intervention of the mind, or is achittaka. Again, when the wind blows, the branches of the palm and other trees * Araong the Terses recited in the Pint oommemoratiTe of Budha's triumphs, there is the following stanza : — " By the glorious power of the eminent sage who in addition to conquering Mira during the ooutest of the night oTercame the fierce demon Alawaka and others, by the force of his unmoTed gentleness, may you obtain the feast of victory." — Gogerly, Friend, n. 190. vn. LEGENDS OF g6tama budha. 275 g^ye forth sound, without any intervention of a mind ; bo also speech is carried on without any intervention of the mind. It is thought (man<5) alone that is influenced by the mind/* Budha : *' Then the acts of the body, of the speech, and of the thoughts, are three separate and independent processes ?" Tirttaka : '' They are." Budha : ** Of these causes of sin, which is of the greatest consequence ?" Tirttaka : " Kdya-danda ; that which relates to the body." Three times the last question was asked by Budha, as he knew that when the tirttaka went away he would repeat the oonversation in the presence of Niganthan^tha ; which would lead to the conversion of Upali, a grahapati, as he would be led to come and argue, after which he would embrace the dharmma, and enter the path sowdn. Then the tirttaka asked Budha how many causes (danda) of sin he taught that there were. Budha : ^ The Tatdgatas speak not of danda, but of karma." Tirttaka : ** Then how many causes (karma) of sin do you teach that there are?" Budha: *^ There are three; the body, the speech, and the thoughts. If we divide each cause, there are three crimes (kdya-charita) that are caused by the body (kdya-karma) ; or kiya-karma produces three kdya-charita ; the speech (wak- karma) produces four crimes (w&k-charita) ; the thoughts (man6-karma) produce three crimes (maiid-charita).