Dialogues of the Buddha (Digha Nikaya)

I90 XVI. MAHA PARTNTBBANA SUTTANTA. D. ii. 166. no portion of the remains of the Exalted One left over. The remains of the Exalted One are all distributed,' then they took away the embers. 27. So the king of Magadha, Ajatasattu, the son of the queen of the Videha clan, made a cairn in Rajagaha over the remains of the Exalted One, and celebrated a feast [167]. And the Licchavis of Vesali made a cairn in Vesali over the remains of the Exalted One, and celebrated a feast. And the Sakiyas of Kapila-vatthu made a cairn in Kapila-vatthu over the remains of the Exalted One, and celebrated a feast. And the Bulis of Allakappa made a cairn in Allakappa over the remains of the Exalted One, and celebrated a feast. And the Koliyas of Ramagama made a cairn in Ramagama over the remains of the Exalted One, and celebrated a feast. And Ve///adipaka the brahmin made a cairn in Ve//£adipa over the remains of the Exalted One, and celebrated a feast. And the Mallas of Pava. made a cairn in Pava. over the remains of the Exalted One, and celebrated a feast. And the Mallas of Kusinara made a cairn in Kusinara over the remains of the Exalted One, and celebrated a feast.

And Do//a the brahmin made a cairn over the vessel [in which the remains had been collected] and celebrated a feast. And the Moriyas of Pipphalivana made a cairn over the embers, and celebrated a feast. Thus were there eight cairns (Thupas) for the remains, and one for the vessel, and one for the embers. This was how it used to be \ 1 Here closes Buddhaghosa's long and edifying commentary. He has no note on the following verses, which he says were added by I), ii. 167. THE BOOK OF THE GREAT DECEASE. 191 [28. Eight measures of relics there were of him of the far-seeing eye, Of the best of the best of men. In India seven are worshipped, And one measure in Ramagama, by the kings of the serpent race. One tooth, too, is honoured in heaven, and one in Gandhara's city, One in the Kalinga realm, and one more by the Naga race. Through their glory the bountiful earth is made bright with offerings painless — For with such are the Great Teacher's relics best honoured by those who are honoured, By gods and by Nagas and kings, yea, thus by the noblest of humans — Bow down with clasped hands ! Hard, hard is a Buddha to meet with through

hundreds of ages !] End of the Book of the Great Decease. Theras in Ceylon. The additional verse found in the Phayre MS. was in the same way probably added in Burma. This Suttanta is an expansion of the conversation recorded in the Book of the Great Decease (above, Ch. V, § 17). The same legend recurs as the Maha-Sudassana Jataka, No. 95 in Mr. Fausboll's edition. As the latter differs in several important particulars from our Suttanta, it is probably not taken directly from it, but is merely derived from the same source. To facilitate comparison between the two I add here a translation of the Jataka. The part enclosed in square brackets | | is the so-called Story of the Present : and the whole was probably written in Ceylon in the fifth century of our era. There is every reason to believe, for the reasons given in my ' Buddhist India ' (pp. 201-7), that the stories themselves belong to a very early period in the history of Buddhism and are, many of them, older even than Buddhism. We may be sure that if this particular story had been abstracted by the author of the commentary from our Suttanta, he would not have ventured to introduce such serious changes into what he regarded as sacred writ.

[• How transient arc all component things.' This the Master told when lying on his death-couch, concerning that word of Ananda the Thera, when he said : — ' Do not, O Exalted One, die in this little town,' and so on. When the Tathagata was at the Jetavana ] he thought : — 1 It is not easy with our present materials to reconcile the apparently conflicting statements with regard to the Buddha's last journey. According to the Malalahkara-vatthu this refers here to a residence at the Jetavana, which took place between the end of § 23 in Chap. II in the Book of the Great Decease, and the beginning of § 24. Mr. Fausboll, by his punctuation, includes these words in the following thought ascribed to the Exalted One, but I think they only describe the time at which the thought is supposed to have arisen. 'The Thcra Sariputta, who was born at Nalagama, has died, on the day of the full moon in the month of Kattika, in the chamber in which he had been born x ; and Maha-Moggallana in the latter, the dark half of that same month. As my two chief disciples are thus dead, I too will pass away at Kusinara.' Thereupon he proceeded straight on to that place, and lay down on the Uttarasisaka couch, between the twin Sala trees, never to rise again.

Then the venerable Ananda besought him, saying: — 'Let not the Exalted One die in this little township, in this little town in the jungle, in this branch township. Let the Exalted One die in one of the other great cities, such as Rajagaha, and the rest ! ' But the Master answered : — ' Say not, Ananda, that this is a little township, a little town in the jungle, a branch township. I was dwelling formerly in this town at the time when I was Sudassana, the king of kings ; and then it was a great city, surrounded by a jewelled rampart, twelve leagues in length ! ' And at the request of the Thera, he, telling the tale, uttered the Maha-Sudassana-Sutta 2.] Now on that occasion when Queen Subhadda saw MahaSudassana when he had come down out of the Palace of Righteousness, and was lying down, not far off, on the appropriate couch, spread out in the grove of the seven kinds of gems, and when she said : — ' Thine, O king, are these four and eighty thousand cities, of which the chief is the royal city of Kusavati. Set thy heart on these ' ; —

Then replied Maba-Sudassana: 'Speak not thus, O queen! but exhort me rather, saying : — " Cast away desire for these, long not after them 3." ' 1 The text reads ' at Varaka.' But this is a mistake. The word which has puzzled Mr. Fausboll is ovaraka. The modern name of the village, afterwards the site of the famous Buddhist university of Nalanda, is Baragaon. The full-moon day in Kattika is the first of December. An account of the death of Sariputta will be found in the Malalahkara-vatthu (Bigandet, 'Legend,' &c, 3rd ed., II, 1-25), and of the murder of Moggallana by the NigawMas in the Dhammapada commentary (Fausboll, p. 298 seq.), of which Spence Hardy's account (' Manual of Buddhism,' p. 338) is nearly a translation ; and Bigandet's account (loc. cit., pp. 25-7) is an abridgement. 2 In the earliest description of this conversation (above, ' Book of the Great Decease/ V, 17) there is no mention of this. But it is inserted most incongruously in the present Suttanta. 3 Both these speeches are different from those given on the same occasion in the Suttanta below. And when she asked : — ' Why so, O king ? ' ' To-day my time is come, and I shall die ! ' was his reply 1.

Then the weeping queen, wiping her eyes, brought herself with difficulty and distress to address him accordingly. And having spoken, she wept, and lamented ; and the other four and eighty thousand women wept too, and lamented ; and of the attendant courtiers not one could restrain himself, but all also wept. But the Bodisat stopped them all, saying : — ' Enough, my friends ! Be still ! ' And he exhorted the queen, saying : — ' Neither do thou, O queen, weep : neither do thou lament. For down even unto a grain of sesamum fruit there is no such thing as a compound which is permanent ! All are transient, all have the inherent quality of dissolution ! ' And when he had so said, he further uttered this stanza : — ' How transient are all component things ! Growth is their nature and decay : They are produced, they are dissolved again : To bring them into full subjection, that is bliss V [In these verses the words ' How transient are all component things ! ' mean ' Dear lady Subhadda, wheresoever and by whatsoever causes made or come together, compounds 3, — that is, all those things which possess the essential constituents [whether material or mental] of existing things4, — all these compounds are impermanence itself. For of these form 5 is impermanent, reason 6 is impermanent, the [mental] eye 7 is impermanent, and qualities 8 are impermanent. And whatever treasure there be, whether conscious or unconscious, that is transitory. Understand therefore " How transient are all component things!"

'And why? "Growth is their nature and decay." These, all, have the inherent quality of coming into [individual] existence, and have also the inherent quality of growing old ; or [in other words] their very nature is to come into existence and to be broken up. Therefore should it be understood that they are impermanent. ' And since they are impermanent, when " they are produced, they are dissolved again." Having come into existence, 1 This question and answer are not in the Suttanta. 2 All this is omitted in the Suttanta. It is true the verse occurs .here, but it is placed in the mouth of the Teacher, after the account of Maha-Sudassana's death. 3 Sankhara. * Khandayatanadayo. B Rfipam. '• Vififianam. 7 Cakkhum. 8 Dhamma. having reached a state1, they are surely dissolved. For all these things come into existence, taking an individual form ; and are dissolved, being broken up. To them as soon as there is birth, there is what is called a state ; as soon as there is a state, there is what is called disintegration 2. For to the unborn there is no such thing as state, and there is no such thing as a state which is without disintegration. Thus are all compounds, having attained to the three characteristic marks [of impermanency, pain, and want of any abiding principle], subject, in this way and in that way, to dissolution. All these component things therefore, without exception, are impermanent, momentary, despicable, unstable, disintegrating, trembling, quaking, unlasting, sure to depart 3, only for a time 4, and without substance ; as temporary as a phantom, as the mirage, or as foam !

• How then in these, dear lady Subhadda, can you feel any sign of satisfaction ? Understand rather than " to bring them into subjection, that is bliss." For to bring them into subjection, since it involves mastery over the whole circle of transmigration, is the same as Nirvana. That and this are one 5. And there is no other bliss than that.'] And when Maha-Sudassana had thus brought his discourse to a point with the ambrosial great Nirvana, and had made exhortation also to the rest of the great multitude, saying : — ' Give gifts ! Observe the precepts ! Keep the sacred days G ! ' he became an inheritor of the world of the gods. [When the Master had concluded this lesson in the truth, he summed up the Jataka, saying: — ' She who was then Subhadda the queen was the mother of Rahula, the great adviser was Rahula, the rest of the retinue the Buddha's retinue, and Maha-Sudassana I myself.'] The word translated ' component things ' or ' compounds ' is sarikhara, literally confections, from kar, 'to make,' and sam, ' together.' It is a word very frequently used in Buddhist writings, and a word consequently of many different connotations ; and there is, of course, no exactly corresponding word

1 Thiti. 2 Bhango. 3 Payata, literally 'departed.' The forms payati and payato, given by Childers, should be corrected into payati and payato. 4 Tavakalika. See Jataka I, 121, where the word is used of a cart let out on hire for a time only. 5 Tad ev ekam eka/«, which is not altogether without ambiguity. 6 This paragraph, too, is omitted in the Suttanta. in English. ' Production ' would often be very nearly correct, although it fails entirely to give the force of the preposition sam ; but a greater objection to that word is the fact that it is generally used, not of things that have come into being of themselves, but of things that have been produced by some one else. It suggests, if it does not imply, a producer ; which is contrary to the whole spirit of the Buddhist passages in which the word sankhara occurs. In this important respect the word ' compound ' is a much more accurate translation, though it lays somewhat too much stress on the sam. The term Confections (to coin a rendering) is sometimes used to denote all things which have been brought together, made up, by pre-existing causes ; phenomena in general. In this sense it includes, as the commentator here points out, all those material or mental qualities which unite to form an individual, a separate thing or being, whether conscious or unconscious.

It is more usually used, (with special reference to their origin from pre-existing causes, and with allusion to the wider meanings just above explained), of the mental confections only, the mental constituents, of all sentient beings generally, or of man alone. In this sense it forms by itself one of the five classes or aggregates (khan d ha) into which the material and mental qualities of each separate individual are divided in Buddhist writings— the class of dispositions, capabilities, and all that goes together to make what we call character. This class has naturally enough been again divided and subdivided ; and a full list of the Confections in this sense, as now acknowledged by orthodox Buddhists, will be found in my manual 'Buddhism' (pp. 91, 92). At the time when the Five Nikayas reached their present form, no such elaborate list of Confections in detail seems to have been made ; but the general sense of the word was, as is quite clear from the passages in which it occurs, the idea which these details together convey. It is this second and more usual meaning of the term which is more especially emphasized in the concluding verse of the above stanza.

Turning now to the Suttanta itself, we find that the portion of the legend omitted in the Jataka throws an unexpected light upon the tale ; for it commences with a long description of the riches and glory of Maha-Sudassana, and reveals in its details the instructive fact that the legend is nothing more nor less than a spiritualized sun-myth. It cannot be disputed that the sun-myth theory has become greatly discredited, and with reason, by having been used too carelessly and freely as an explanation of religious legends of different times and countries which have really no historical connexion with the earlier awe and reverence inspired by the sun. The very mention of the word sun-myth is apt to call forth a smile of incredulity, and the indubitable truth which s the basis of the theory has not sufficed to protect it from the shafts of ridicule. The ' Book of the Great King of Glory ' .seems to afford a useful example both of the extent to which the theory may be accepted, and of the limitations under which it should always be applied. It must at once be admitted that whether the whole story is based on a sun-story, or whether certain parts or details of it are derived from things first spoken about the sun, or not, it is still essentially Buddhistic. A large proportion of its contents has nothing at all to do with the worship of the sun ; and even that which has, had not, in the mind of the author, when the book was put together. Whether indebted to a sun-myth or not, it is therefore perfectly true and valid evidence of the religious belief of the people among whom it was current ; and no more shows that the Buddhists were unconscious sun-worshippers than the story of Samson, under any theory of its possible origin, would prove the same of the Jews.

What we really have is a kind of wonderful fairy tale, a gorgeous poem, in which an attempt is made to describe in set terms the greatest possible glory and majesty of the greatest possible king, in order to show that all is vanity, save only righteousness — just such a poem as a Jewish prophet might have written of Solomon in all his glory. It would have been most strange, perhaps impossible, for the author to refrain from using the language of the only poets he knew, who had used their boldly figurative language in an attempt to describe the appearance of the sun. To trace back all the rhetorical phrases of our Sutta to their earliest appearance in the Vedic hymns would be an interesting task of historical philology, though it would throw more light upon Buddhist forms of speech than upon Buddhist forms of belief. In M. Senart's valuable work, ' La Legende du Bouddha,' he has already done this with regard to the seven treasures (mentioned in the early part of the Suttanta) on the basis of the corresponding passage in the later Buddhist Sanskrit poem called the Lalita Vistara. The description of the royal city and of its wondrous Palace of Righteousness has been probably originated by the author, though on the same lines ; and it reminds one irresistibly, in many of its expressions, of the similar, but simpler and more beautiful

poem in which a Jewish author, some three or four centuries afterwards, described the heavenly Jerusalem. When the Northern Buddhists, long afterwards, had smothered the simple teaching of the founder of their religion under the subtleties of theological and metaphysical speculation, and had forgotten all about the Aryan Path, their goal was no longer a change of heart in the Arahantship to be reached on earth, but a life of happiness, under a change of outward condition, in a heaven of bliss beyond the skies. One of the most popular books among the Buddhists of China and Japan is a description of this heavenly paradise of theirs, called the Sukhavati-vyuha, the ' Book of the Happy Country.' It is instructive to find that several of the expressions used are word for word the same as the corresponding phrases in our much older ' Book of the Great King of Glory.' Incidentally the details given in this Suttanta enable us to judge as to what was considered, at the time when it was put together, to be the greatest possible luxury and glory of the mightiest and most righteous king. In spite of the exuberance of some of the language used, the luxury is after all curiously simple, and mostly of an out-of-door kind. A summary of the conclusions which can be drawn from the sacred books of the Buddhists as to the social and economic condition of the Ganges valley, at the time when those books were composed, will be found in my ' Buddhist India,' ch. IV-VI. The very simple character of the luxury here depicted is in accordance with the evidence there given.

The Great King of Glory1. 1. [169] Thus have I heard. The Exalted One was once staying at Kusinara in the Upavattana, the Sala grove of the Mallas, between the twin Sala trees, at the time of his death. 2. Now the venerable Ananda went up to the place where the Exalted One was, and bowed down before him, and took his seat respectfully on one side. And when he was so seated, the venerable Ananda said to the Exalted One : — ' Let not the Exalted One die in this little wattle-anddaub town, in this town in the midst of the jungle, in this branch township. For, lord, there are other great cities, such as Champa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Exalted One die in one of them. There there are many wealthy nobles and brahmins and heads of houses, believers in the Tathagata, who will pay due honour to the remains of the Tathagata.' 3. ' Say not so, Ananda ! Say not so, Ananda, that this is but a small wattle-and-daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Maha-Sudassana, a king of kings, a righteous man who ruled in righteousness, an anointed Kshatriya 2, Lord of the four quarters

1 Sudassana means ' beautiful to see, having a glorious appearance/ and is the name of many kings and heroes in Indian legend. 2 Khattiyo muddhavasitto, which does not occur in the Mahaparinibbana, the Mahapadana, and the Lakkhawa Suttantas, and other places where this stock description of a king of kings is found. It is omitted also in the Lalita Vistara. The Burmese Phayre MS. of the 200 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 169. of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. [17°] This Kusinara, Ananda, was the royal city of king MahaSudassana, under the name of Kusavati, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. That royal city Kusavati, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food. Just, Ananda, as the royal city of the gods, A/akamanda by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kusavati mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. Both by day and by night, Ananda, the royal city Kusavati resounded with the ten cries ; that is to say, the noise of elephants, and the noise of horses, and the noise of chariots ; the sounds of the drum, of the tabor, and of the lute ; the sound of singing, and the sounds of the cymbal and of the gong ; and lastly, with the cry: — " Eat, drink, and be merry1!"

4. ' The royal city Kusavati, Ananda, was surrounded by Seven Ramparts. Of these, one rampart was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of ^ems ! 5. ' To the royal city Kusavati, Ananda, there were Gates of four colours. One gate was of gold, and one of silver, and one of jade, and one of crystal. [i7i] At each gate seven pillars were fixed ; in height as three times or as four times the height of a man. And one pillar was of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems. India Office reads here muddabhisitto, but this is an unnecessary correction. The epithet is probably inserted here from § 7 below. 1 This enumeration is found also at Jataka I, 3, only that the chank is added there — wrongly, for that makes the number of cries eleven. D. ii. 172. THE GREAT KING OF GLORY. 201 6. 'The royal city Kusavati, Ananda, was surrounded by Seven Rows of Palm Trees. One row was of palms of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems.

1 And the Golden Palms had trunks of gold, and leaves and fruits of silver. And the Silver Palms had trunks of silver, and leaves and fruits of gold. And the Palms of Beryl had trunks of beryl, and leaves and fruits of crystal. And the Crystal Palms had trunks of crystal, and leaves and fruits of beryl. And the Agate Palms had trunks of agate, and leaves and fruits of coral. And the Coral Palms had trunks of coral, and leaves and fruits of agate. And the Palms of every kind of Gem had trunks and leaves and fruits of every kind of gem. 1 ' And when those rows of palm trees, Ananda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. 'just, Ananda, as the seven kinds of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant^ and charming, and intoxicating— [172] just even so, Ananda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. 4 And whoever, Ananda, in the royal city Kusavati were at that time gamblers, drunkards, and given to

1 This section should be compared with one in the Sukhavativyuha, translated by Professor Max Miiller as follows (' Journal of the Royal Asiatic Society,' 1880, p. 170): — 1 And again, 0 Sariputra, when those rows of palm trees and strings of bells in that Buddha country are moved by the wind, a sweet and enrapturing sound proceeds from them. Yes, O Sariputra, as from a heavenly musical instrument consisting of a hundred thousand kotis of sounds, when played by Aryas, a sweet and enrapturing sound proceeds; a sweet and enrapturing sound proceeds from those rows of palm trees and strings of bells moved by the wind. ' And when the men there hear that sound, reflection on Buddha arises in their body, reflection on the Law, reflection on the Assembly.' Compare also below, § 32, and Jataka I, 32. 202 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 172. drink, they used to dance round together to the sound of those palms when shaken by the wind.' 7. ' The Great King of Glory, Ananda, was the possessor of Seven Precious Things, and was gifted with Four Marvellous Powers. ' What are those seven ? 1 ' In the first place, Ananda, when the Great King of Glory, on the Sabbath day 2, on the day of the full moon, had purified himself, and had gone up into the upper story of his palace to keep the sacred day, there then appeared to him the heavenly Treasure of the Wheel,3 with its nave, its tire, and all its thousand spokes complete.

4 When he beheld it the Great King of Glory thought : — 1 " This saying have I heard, ' When a king of the warrior raCe, an anointed king, has purified himself on the Sabbath day, on the day of the full moon, and has gone up into the upper story of his palace to keep the sacred day ; if there appear to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete — that king becomes a king of kings invincible.' May I, then, become a king of king-s invincible4." 8. ' Then, Ananda, the Great King of Glory rose from his seat, and reverently uncovering from one shoulder his robe, he held in his left hand a pitcher, and with his right hand he sprinkled water up over the Wheel, as he said : — ' " Roll onward, O my lord, the Wheel ! O my lord, go forth and overcome ! " ' Then the wondrous Wheel, Ananda, rolled onwards ' The following enumeration is found word for word in several other Pali Suttas, and occurs also, in almost identical terms, in the Lalita Vistara (Calcutta edition, pp. 14-19).

2 Uposatha, a weekly sacred day ; being full-moon day, new-moon day, and the two equidistant intermediate days. Comp. § 12. ;! This is the disk of the sun. 4 A king of the rolling wheel. D. ii. 174. THE GREAT KING OF GLORY. 20; towards the region of the East, and after it went the Great King of Glory, and with him his army, horses, and chariots, and elephants, and men. [173] And in whatever place, Ananda, the Wheel stopped, there the Great King of Glory took up his abode, and with him his army, horses, and chariots, and elephants, and men. 9. ' Then, Ananda, all the rival kings in the region of the East came to the Great King of Glory and said : — ' " Come, O mighty king ! Welcome, O mighty king! All is thine, O mighty king! Do thou, O mighty king, be a Teacher to us ! " 'Thus spake the Great King of Glory : — " Ye shall slay no living thing. Ye shall not take that which has not been given. Ye shall not act wrongly touching the bodily desires. Ye shall speak no lie. Ye shall drink no maddening drink. Ye shall eat as ye have eaten V

' Then, Ananda, all the rival kings in the region of the East became subject unto the Great King of Glory. 10. ' But the wondrous Wheel, Ananda, having plunged down into the great waters in the East, rose up out again, and rolled onward to the region of the South [and there all happened as had happened in the region of the East. And in like manner the wondrous Wheel rolled onward to the extremest boundary of the West and of the North ; and there, too, all happened as had happened in the region of the East J. 11. [174] ' Now when the wondrous Wheel, Ananda, had gone forth conquering and to conquer over the whole earth to its very ocean boundary, it returned back again to the royal city of Kusavati and remained fixed on the open terrace in front of the entrance to the inner apartments of the Great King of Glory, as 1 Yathabhuttambhunjatha. Buddhaghosa has no comment on this. I suppose it means, ' Observe the rules current among you regarding clean and unclean meate.' If so, the Great King of Glory disregards the teaching of the Amagandha Sutta (translated in my ' Buddhism/ p. 131).

204 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 174. a glorious adornment to the inner apartments of the Great Kingof Glory. ' Such, Ananda, was the wondrous Wheel which appeared to the Great King of Glory.' 1 2. ' Now further, Ananda, there appeared to the Great King of Glory the Elephant Treasure J, all white, seven-fold firm 2, wonderful in power, flying through the sky — the Elephant-King, whose name was " The Changes of the Moon 3." ' When he beheld it the Great King of Glory was pleased at heart at the thought : — ' " Auspicious were it to ride upon the Elephant, if only it would submit to be controlled ! " 1 Then, Ananda, the wondrous Elephant — like a fine elephant of noble blood long since well trained — submitted to control. ' And long ago, Ananda, when the Great King of Glory, to test that wondrous Elephant, had mounted on to it early in the morning, it passed over along the broad earth to its very ocean boundary, and then returned again, in time for the morning meal, to the royal city of Kusavati 4. ' Such, Ananda, was the wondrous Elephant that appeared to the Great King of Glory.

1 3. * Now further, Ananda, there appeared to the Great King of Glory the Horse Treasure \ all white 2 Satta-ppatittho, that is, perhaps, in regard to its four legs, two tusks, and trunk. The expression is curious, and Buddhaghosa has n.o note upon it. It is quite possible that it merely signifies ' exceeding firm,' the number seven being used without any hard and fast interpretation. 1 Uposatho. In the Lalita Vistara its name is 'Wisdom' (Bodhi). Uposatha is the name for the sacred day of the moon's changes — first, and more especially the full-moon day ; next, the newmoon day ; and lastly, the days equidistant between these two. It was, dierefore, a weekly sacred day, and, as Childers says, may often be well rendered ' Sabbath.' 4 Compare on this and § 29 my • Buddhist Birth Stories/ p. 85, where a similar phrase is used of Kanthaka. D. ii. I7,r THE GREAT KING OF GLORY. 205 with a crow-black head, and a dark mane, wonderful in power, flying through the sky — the Charger-King, whose name was " Thunder-cloud V ' When he beheld it, the Great King of Glory was pleased at heart at the thought : —

v " Auspicious were it to ride upon that Horse if only it would submit to be controlled ! " [175] ' Then, Ananda, the wondrous Horse — like a fine horse of the best blood long since well trained — submitted to control. ' When long ago, Ananda, the Great King of Glory, to test that wondrous Horse, mounted on to it early in the morning, it passed over along the broad earth to its very ocean boundary and then returned again, in time for the morning meal, to the royal city of Kusavati. ' Such, Ananda, was the wondrous Horse that appeared to the Great King of Glory. 14. 'Now further, Ananda, there appeared to the Great King of Glory the Gem-Treasure z. That Gem was the Ve/uriya, bright, of the finest species, with eight facets, excellently wrought, clear, transparent, perfect in every way. ' The splendour, Ananda, of that wondrous Gem spread round about a league on every side. ' When, long ago, Ananda, the Great King of Glory, to test that wondrous Gem, set all his fourfold army in array and raised aloft the Gem upon his standard top, he was able to march out in the gloom and darkness of the niVht.

1 And then too, Ananda, all the dwellers in the villages round about, set about their daily work, thinking : — " The daylight hath appeared." 1 Valahako. Compare the Valahassa-Jataka (Fausboll, No. 196), of which the Chinese story translated by Mr. Beal at pp. 332-40 of his ' Romantic History,' &c, is an expanded and altered version. In the Valahaka Sawyutta of the Sawyutta Nikaya the spirits of the skies are divided into Uwha-valahakaDeva, Sita-valahaka Deva, Abbhavalahaka Deva, Vata-valahaka Deva, and Vassa-valahaka Deva, that is, the cloud-spirits of cold, heat, air, wind, and rain respectively. 206 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 175. ' Such, Ananda, was the wondrous Gem that appeared to the Great King of Glory.' 15. ' Now further, Ananda, there appeared to the Great King of Glory the Woman-Treasure \ graceful in figure, beautiful in appearance, charming in manner, and of the most fine complexion ; neither very tall, nor very short ; neither very stout, nor very slim ; neither very dark, nor very fair ; surpassing human beauty, she had attained unto the beauty of the gods 2. 1 The touch too, Ananda, of the skin of that wondrous Woman was as the touch of cotton or of cotton wool ; in the cold her limbs were warm, in the heat her limbs were cool ; while from her body was wafted the perfume of sandal wood and from her mouth the perfume of the lotus.

' That Pearl among Women too, Ananda, used to rise up before the Great King of Glory, [176] and after him retire to rest ; pleasant was she in speech, and ever on the watch to hear what she might do in order so to act as to give him pleasure. ' That Pearl among Women too, Ananda, was never, even in thought, unfaithful to the Great King of Glory — how much jess then could she be so with the body ! ' Such, Ananda, was the Pearl among Women who appeared to the Great King of Glory.' 16. ' Now further, Ananda, there appeared unto the Great King of Glory a Wonderful Treasurer3, possessed, 2 The above description of an ideally beautiful woman is of frequent occurrence. 3 Gahapati-ratana/;/. The word gahapati has been hitherto usually rendered ' householder,' but this may often, and would certainly here, convey a wrong impression. There is no single word in English which is an adequate rendering of the term, for it connotes a social condition now no longer known among us. The gahapati was the head of a family, the representative in a village community of a family, the pater fajnilias. So the god of fire, with allusion to the sacred fire maintained in each household, is called in the Rig-veda the gr/'hapati, the pater familias, of the human race. It is often

D. ii. 177. THE GREAT KING OF GLORY. 207 through good deeds done in a former birth, of a marvellous power of vision by which he could discover treasure, whether it had an owner or whether it had not. 4 He went up to the Great King of Glory, and said : — ' " Do thou, O King, take thine ease ! I will deal with thy wealth even as wealth should be dealt with." 4 Long ago, Ananda, the Great King of Glory, to test that wonderful Treasurer, went on board a boat, and had it pushed out into the current in the midst of the river Ganges. Then he said to the wonderful steward : — 1 " I have need, O Treasurer, of yellow gold ! " 1 44 Let the ship then, O Great King, go alongside either of the banks." ' " It is here, O Treasurer, that I have need of yellow gold." Then the wonderful Treasurer reached down to the water with both his hands, and drew up a jar full of yellow gold, and said to the Great King of Glory : — ' " Is that enough, O Great King ? Have I done enough, O Great King ? "

' And the Great King of Glory replied : — ' It is enough, O Treasurer. You have done enough, O Treasurer. You have offered me enough, O Treasurer ! " [177] ' Such was the wonderful Treasurer, Ananda, who appeared to the Great King of Glory.' used in opposition to brahma«a very much as we used 'yeoman' in opposition to 'clerk' (Jataka I, 83); and the two combined are used in opposition to people of other ranks and callings held to be less honourable than that of clerk or yeoman (Jataka I, 218). The compound brahmawa-gahapatika as a collective term comes to be about equivalent to ' priests and laymen ' (see, for instance, below, § 21, and Vinayal, 35, 36). Then again the gahapati is distinct from the subordinate members of the family, who had not the control and management of the common property (Samanna Phala Suttanta 133, = Tevijja Suttanta I, 47); and it is this implication of the term that is emphasized in the text. Buddhaghosa uses, as an explanatory phrase, the words se//^i-gahapati. 208 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 177. 17. 'Now further, Ananda, there appeared to the Great King of Glory a Wonderful Adviser \ learned, clever, and wise ; and qualified to lead the Great King of Glory to undertake what he ought to undertake, and to leave undone what he ought to leave undone.

' He went up to the Great King of Glory, and said : — ' " Do thou, O King, take thine ease ! I will be thy guide." ' Such, Ananda, was the wonderful Adviser who appeared to the Great King of Glory. ' The Great King of Glory was possessed of these Seven Precious Things. 18. ' Now, further, Ananda, the Great King of Glory was gifted with Four Marvellous Gifts 2. ' What are the Four Marvellous Gifts ? ' In the first place, Ananda, the Great King of Glory was graceful in figure, handsome in appearance, pleasing in manner, and of most beautiful complexion, beyond what other men are. ' The Great King of Glory, Ananda, was endowed with this First Marvellous Gift. 19. ' And besides that, Ananda, the Great King of Glory was of long life, and of many years, beyond those of other men. ' The Great King of Glory, Ananda, was endowed with this Second Marvellous Gift. 20. ' And besides that, Ananda, the Great King of Glory was free from disease, and free from bodily suffering ; and his internal fire was neither too hot nor too cold, but such as to promote good digestion, beyond that of other men 3.

1 Pari«ayaka-ratana?«. Buddhaghosa says that he was the eldest son of the king. The Lalita Vistara makes him a general. 2 The Four Iddhis. Here again, as elsewhere, it will be noticed that there is nothing supernatural about these four Iddhis. See the passages quoted above, Vol. I, pp. 272 foil. They are merely attributes accompanying or forming part of the majesty (iddhi) of the King of kings. 3 The same thing is said of Ra////apala in the Ra//<6apala Sutta, where Gogerly renders the whole passage : — ' Ra/7/japala is healthy, free from pain, having a good digestion and appetite, being troubled with D. ii. 178. THE GREAT KING OF GLORY. 209 ' The Great King of Glory, Ananda, was endowed with this Third Marvellous Gift. 21. [178] 'And besides that, Ananda, the Great King of Glory was beloved and popular with priests and with laymen alike. Just, Ananda, as a father is near and dear to his own sons, just so, Ananda, was the Great King of Glory beloved and popular with priests and with laymen alike. And just, Ananda, as his sons are near and dear to a father, just so, Ananda, were priests and laymen alike near and dear to the Great King of Glory.

'Once, Ananda, the Great King of Glory marched out with all his fourfold army to the pleasure ground. There, Ananda, the priests and laymen went up to the Great King of Glory, and said : — ' " O King, pass slowly by, that we may look upon thee for a longer time ! " 1 But the Great King of Glory, Ananda, addressed his charioteer, and said : — 1 " Drive on the chariot slowly, charioteer, that I may look upon my people [priests and laymen] for a longer time ! " ' This was the Fourth Marvellous Gift, Ananda, with which the Great King of Glory was endowed. ' These are the Four Marvellous Gifts, Ananda, with which the Great King of Glory was endowed.' 22. ' Now to the Great King of Glory, Ananda, there occurred the thought : — no excess of either heat or cold ' (' Journal of the Ceylon Asiatic Society,' 1847-8, p. 98). The gaham is a supposed particular organ or function situate at the junction of the stomach and intestines. Moggallana explains it, udare tu tatha pacanalasmiw gahawi (Abhidhana-ppadipika 972), where Subhuti's Sinhalese version is ' kukshi, pakagni,' and his English version, 'the belly, the internal fire which promotes digestion.' Buddhaghosa explains samavipakiya kammaga-tejo-dhatuya, and adds : — ' If a man's food is dissolved the moment he has eaten it, or if it remains like a lump, he has not the samavepakini gahawi, but he who has appetite (bhattacchando) when the time for food comes round again, he has the samavepakini gahawi,' — which is delightfully nai've.

2IO XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 178- ' " Suppose, now, I were to make Lotus-ponds in the spaces between these palms, at every hundred bowlengths." ' Then, Ananda, the Great King of Glory, in the spaces between those palms, at distances of a hundred bow-lengths, made Lotus-ponds. ' And those Lotus-ponds, Ananda, were faced with tiles of four kinds. One kind of tile was of gold, and one of silver, and one of beryl, and one of crystal. ' And to each of those Lotus-ponds, Ananda, there were four flights of steps, of four different kinds. One flight of steps was of gold, and one of silver, and one of beryl, and one of crystal. [170] The flight of golden steps had balustrades of gold, with the cross bars and the figure-head of silver. The flight of silver steps had balustrades of silver, with the cross bars and the figure-head of gold. The flight of beryl steps had balustrades of beryl, with the cross bars and the figurehead of crystal. The flight of crystal steps had balustrades of crystal, with cross bars and figure-head of beryl. ' And round those Lotus-ponds there ran, Ananda, a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its capitals of silver. The silver railing had its posts of silver, and its cross bars and its capitals of gold1.

1 Pokkharawi, the word translated Lotus-pond, is an artificial pool or small lake for water-plants. There are some which are probably nearly as old as this passage still in good preservation in Anuradbapura in Ceylon. Each is oblong, and has its tiles and its four flights of steps, and some had railings. The balustrades, cross bars, figure-head, and railings are in Pali thambha, suciyo, unhisa, and vedika, of the exact meaning of which I am not quite confident. They do not occur in the description of the Lotus-lakes in Sukhavati. General Cunningham says that the cross bars of the Buddhist railings are called suciyo in the inscriptions at Bharahat ('The Stupa of Bharhut,' p. 127). Buddhaghosa, who is good enough to tell us the exact number of the ponds — to wit, 84,000, has no explanation of these words, merely saying that of the two vedikas one was at the limit of the tiles and one at the limit of the parivewa. See below §31; and Rhys Davids, ' Buddhist India,' Figures 6, 7 ; pp. 74-6. D. ii. i8o. THE GREAT KING OF GLORY. 211 23. ' Now, to the Great King of Glory, Ananda, there occurred the thought : —

1 " Suppose, now, I were to have flowers of every season planted in those Lotus-ponds for all the people to have garlands to put on1 — to wit, blue water-lilies and blue lotuses, white lotuses and white water-lilies." [And the king had such flowers planted there accordingly.] ' Now, to the Great King of Glory, Ananda, occurred the thought : — ' " Suppose, now, I were to place bathing-men on the banks of those Lotus-ponds, to bathe such of the people as come there from time to time." [And the king had such bathing-men placed there accordingly.] ' Now, to the Great King of Glory, Ananda, occurred the thought : — ' " Suppose, now, I were to establish a perpetual grant by the banks of those Lotus-ponds — to wit, food for the hungry, drink for the thirsty, raiment for the naked, means of conveyance for those who have need of it, couches for the tired, wives for those who want wives, gold for the poor, and money for those who are in want." [180] ' Then, Ananda, the Great King of Glory established a perpetual grant by the banks of those Lotus-ponds — to wit, food for the hungry, drink for the thirsty, raiment for the naked, means of conveyance for those who needed it, couches for the tired, wives for those who wanted wives, gold for the poor, and money for those who were in want.'

24. ' Now, Ananda, the people [priests and laymen] went to the Great King of Glory, taking with them much wealth. And they said : — ' " This abundant wealth, O King, have we brought 1 Literally ' have garlands planted for all the people to put on ' — an elliptical expression revealing the ideas of that early time as to the only possible use of flowers. I think the reading should be anavarazw. 2 1 2 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 180. here for the use of the King of kings. Let the King accept it of us ! " ' " I have enough wealth, my friends, laid up for myself, the produce of righteous taxation. Do you keep this, and take away more with you ! " ' When those men were thus refused by the King they went aside and considered together, saying : — ' " It would not beseem us now, were we to take back this wealth to our own houses. Suppose, now, we were to build a mansion for the Great King of Glory." ' Then they went to the Great King of Glory, and said : — ' " A mansion would we build for thee, O King ! "

' Then, Ananda, the Great King of Glory signified, by silence, his consent.' 25. ' Now, Ananda, when Sakka, the king of the gods, became aware in his mind of the thoughts that were in the heart of the Great King of Glory, he addressed Vissakamma the god, and said : — ' " Come now, Vissakamma, create me a mansion for the Great King of Glory — a palace which shall be called 1 Righteousness '." ' " Even so, lord ! " said Vissakamma, in assent, Ananda, to Sakka, the king of the gods. [181] And as instantaneously as a strong man might stretch forth his folded arm, or draw in his arm again when it was stretched forth, so quickly did he vanish from the heaven of the Great Thirty-Three, and appeared before the Great King of Glory. ' Then, Ananda, Vissakamma the god said to the Great King of Glory : — ' " I would create for thee, O King, a mansion — a palace which shall be called ' Righteousness ' ! " ' Then, Ananda, the Great King of Glory signified, by silence, his consent. 1 So Vissakamma the god, Ananda, created for the Great King of Glory a mansion — a palace to be called " Righteousness ".'

Z>. ii. 182. THE GREAT KING OF GLORY. 213 26. ' The Palace of Righteousness, Ananda, was on the east and on the west a league in length, and on the north and on the south half a league in breadth. 1 The ground-floor, Ananda, of the Palace of Righteousness, in height as three times the height to which a man can reach, was built of bricks, of four kinds. One kind of brick was of gold, and one of silver, and one of beryl, and one of crystal. ' To the Palace of Righteousness, Ananda, there were eighty-four thousand pillars of four kinds. One kind of pillar was of gold, and one of silver, and one of beryl, and one of crystal. ' The Palace of Righteousness, Ananda, was fitted up with seats of four kinds. One kind of seat was of gold, and one of silver, and one of beryl, and one of crystal. ' In the Palace of Righteousness, Ananda, there were twenty-four staircases of four kinds. One staircase was of gold; and one of silver, and one of beryl, and one of crystal. The staircase of gold had balustrades of gold, with the cross bars and the figure-head of silver. The staircase of silver had balustrades of silver, with the cross bars and the figure-head of gold. [182] The staircase of beryl had balustrades of beryl, with the cross bars and the figure-head of crystal. The staircase of crystal had balustrades of crystal, with cross bars and figure-head of beryl.

' In the Palace of Righteousness, Ananda, there were eighty-four thousand chambers of four kinds. One kind of chamber was of gold, and one of silver, and one of beryl, and one of crystal. ' In the golden chamber a silver couch was spread ; in the silver chamber a golden couch ; in the beryl chamber a couch of ivory ; and in the crystal chamber a couch of coral. 1 At the door of the golden chamber there stood a palm tree of silver ; and its trunk was of silver, and its leaves and fruits of silver. ' At the door of the beryl chamber there stood a palm 214 XVII. MAIIA-SUDASSANA-SUTTANTA. D. ii. 182. tree of crystal ; and its trunk was of crystal, and its leaves and fruits of beryl. ' At the door of the crystal chamber there stood a palm tree of beryl ; and its trunk was of beryl, and its leaves and fruits of crystal.' 27. ' Now there occurred, Ananda, to the Great King of Glory this thought : — ' " Suppose, now, I were to make a grove of palm trees, all of gold, at the entrance to the chamber of the Great Complex \ under the shade of which I may pass the heat of the day."

' Then, Ananda, the Great King of Glory made a grove of palm trees, all of gold, at the entrance to the chamber of the Great Complex, under the shade of which he might pass the heat of the day. 28. ' The Palace of Righteousness, Ananda, was surrounded by a double railing. [183] One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its figure-head of silver. The silver railing had its posts of silver, and its cross bars and its figure-head of gold. 29. ' The Palace of Righteousness, Ananda, was hung round with two networks of bells. One network of bells was of gold, and one was of silver. The golden network had bells of silver, and the silver network had bells of sfold. ' And when those networks of bells, Ananda, were shaken by the wind there arose a sound sweet, and pleasant, and charming, and intoxicating. 'Just, Ananda, as the seven kinds of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating— just even so, Ananda, when those networks of 1 Mahavyuhassa ku/agarassa dvare. The ' Great Complex ' contains a double allusion, in the same spirit in which the whole legend has been worked out: (1) To the Great Complex as a name of the Sun God regarded as a unity of the deities; and (2) To the Great Complex as a name of a particular kind of deep religious meditation or speculation.

D. ii. 184. THE GREAT KING OF GLORY. 2 I 5 bells were shaken by the wind, there arose a sound sweet, and pleasant) and charming, and intoxicating. ' And whoever, Ananda, in the royal city Kusavati were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those networks of bells when shaken by the wind.' 30. ' When the Palace of Righteousness, Ananda, was finished it was hard to look at, destructive to the eyes. Just, Ananda, as in the last month of the rains in the autumn time, when the sky has become clear and the clouds have vanished away, the sun, springing up along- the heavens, is hard to look at, and destructive to the eyes — [184] just so, Ananda, when the Palace of Righteousness was finished was it hard to look at, and destructive to the eyes.' 31. ' Now there occurred, Ananda, to the Great King of Glory this thought : — ' " Suppose, now, in front of the Palace of Righteousness, I were to make a Lotus-lake to bear the name of Righteousness'." ' Then, Ananda, the Great King of Glory made a Lotus-lake to bear the name of " Righteousness".

1 The Lake of Righteousness, Ananda, was on the east and on the west a league in length, and on the north and on the south half a league in breadth. ' The Lake of Righteousness, Ananda, was faced with tiles of four kinds. One kind of tile was of gold, and one of silver, and one of beryl, and one of crystal. 1 The Lake of Righteousness, Ananda, had four and twenty flights of steps, of four different kinds. One flight of steps was of gold, and one of silver, and one of beryl, and one of crystal. The flight of golden steps had balustrades of gold, with the cross bars and the figure-head of silver. The flight of silver steps had balustrades of silver, with the cross bars and the figurehead of gold. The flight of beryl steps had balustrades of beryl, with the cross bars and the figure-head of 2l6 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 184. crystal. The flight of crystal steps had balustrades of crystal, with cross bars and figure-head of beryl. ' Round the Lake of Righteousness, Ananda, there ran a double railing. One railing was of gold, and one was of silver. The golden railing had its posts of gold, and its cross bars and its capitals of silver. The silver railing had its posts of silver, and its cross bars and its capitals of gold.

32. 'The Lake of Righteousness, Ananda, was surrounded by seven rows of palm trees. One row was of palms of gold, and one of silver, and one of beryl, and one of crystal, and one of agate, and one of coral, and one of all kinds of gems. 1 And the golden palms had trunks of gold, and leaves and fruits of silver. [!85] And the silver palms had trunks of silver, and leaves and fruits of gold. And the palms of beryl had trunks of beryl, and leaves and fruits of crystal. And the crystal palms had trunks of crystal, and leaves and fruits of beryl. And the agate palms had trunks of agate, and leaves and fruits of coral. And the coral palms had trunks of coral, and leaves and fruits of agate. And the palms of every kind of gem had trunks and leaves and fruits of every kind of gem. ' And when those rows of palm trees, Ananda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. ' Just, Ananda, as the seven kinds of instruments yield, when well played upon, to the skilful man, a sound sweet, and pleasant, and charming, and intoxicating,— just even so, Ananda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating.

' And whosoever, Ananda, in the royal city Kusavati were at that time gamblers, drunkards, and given to drink, they used to dance round together to the sound of those palms when shaken by the wind.' 33. ' When the Palace of Righteousness, Ananda, was D. ii. 185. THE GREAT KING OF GLORY. 21 7 finished, and the Lotus-lake of Righteousness was finished, the Great King of Glory entertained with all good things those of the Wanderers who, at that time, were held in high esteem, and those of the brahmins who, at that time, were held in high esteem. Then he ascended up into the Palace of Righteousness.' End of the First Portion for Recitation. i. ' Now there occurred, Ananda, this thought to the Great King of Glory : — ' " Of what previous character, now, may this be the fruit, of what previous character the result, that I am now so mighty and so great ? " [186] ' And then occurred, Ananda, to the Great King of Glory this thought : — 1 " Of three qualities is this the fruit, of three qualities the result, that I am now so mighty and so great, — that is to say, of giving, of self-conquest, and of selfcontrol 1." '.

2. ' Now the Great King of Glory, Ananda, ascended up into the chamber of the Great Complex ; and there he broke out into a cry of intense emotion : — ' " Stay here, O thoughts of lust ! Stay here, O thoughts of ill-will ! Stay here, O thoughts of hatred ! Thus far only, O thoughts of lust ! Thus far only, O thoughts of ill-will ! Thus far only, O thoughts of hatred ! " 3. 'And when, Ananda, the Great King of Glory had entered the chamber of the Great Complex, and had seated himself upon the couch of gold, having put away all passion and all unrighteousness, he entered into, and remained in, the First Rapture, — a state of joy and ease, born of seclusion, full of reflection, full of investigation. ' By suppressing reflection and investigation, he entered into, and remained in, the Second Rapture, — 1 I have here translated kamma by ' previous character ' and by ' quality.' The easiest plan would, no doubt, have been to preserve in the translation the technical term karma, which is explained at some length in ' Buddhism,' pp. 99-106. D. ii. i86. THE GREAT KING OF GLORY. 2IQ.

a state of joy and ease, born of serenity, without reflection, without investigation, a state of elevation of mind, of internal calm. ' By absence of the longing after joy, he remained indifferent, conscious, self-possessed, experiencing in his body that ease which the noble ones announce, saying: — " The man indifferent and self-possessed is well at ease," and thus he entered into, and remained in, the Third Rapture. 1 By putting away ease, by putting away pain, by the previous dying away both of gladness and of sorrow, he entered into, and remained in, the Fourth Rapture, — a state of purified self-possession and equanimity, without ease, and without pain 1. 4. ' Then, Ananda, the Great King of Glory went out from the chamber of the Great Complex, and entered the oolden chamber and sat himself down on the silver couch. And he let his mind pervade one quarter of the world with thoughts of Love ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.

' And he let his mind pervade one quarter of the world with thoughts of Pity ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Pity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. ' And he let his mind pervade one quarter of the 1 The above paragraphs are an endeavour to express the inmost feelings when they are first strung to the uttermost by the intense effects of deep religious emotion, and then feel the effects of what may be called, for want of a better word, the reaction. Most deeply religious natures have passed through such a crisis ; and though the feelings are perhaps really indescribable, this passage is dealing, not with a vain mockery, but with a very real event in spiritual experience. It implies neither hypnotism nor trance. 220 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 186. world with thoughts of Sympathy ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world above, below, around, and everywhere, did he continue to pervade with heart of Sympathy, far reaching, grown great, and beyond measure, free from the least trace of anger or ill-will.

'And he let his mind pervade one quarter of the world with thoughts of Equanimity l ; [187] and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Equanimity, far-reaching, grown great, and beyond measure, free from the least trace of an^er or ill-will. 5. ' The Great King of Glory, Ananda, had four and eighty thousand cities, the chief of which was the royal city of Kusavati : ' Four and eighty thousand palaces, the chief of which was the Palace of Righteousness : ' Four and eighty thousand chambers, the chief of which was the chamber of the Great Complex : ' Four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with longhaired rugs, and cloths embroidered with flowers, and magnificent antelope skins ; covered with lofty canopies ; and provided at both ends with purple cushions : ' Four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called " the Changes of the Moon," was chief:

' Four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which " Thunder-cloud," the king of horses, was the chief: ' Four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — 1 These are the four Appamanflas or infinite feelings, also called (e.g. below, § 13) the four Brahma-viharas or Sublime Conditions. They are here very appropriately represented to follow immediately after the state of feeling described in the Raptures ; but they ought to be the constant companions of a good Buddhist. D. ii. 188. THE GREAT KING OF GLORY. 221 of which the chariot called " the Flag of Victory " was the chief: ' Four and eighty thousand gems, of which the Wondrous Gem was the chief: ' Four and eighty thousand wives, of whom Subhadda, the Queen of Glory1, was the chief: [188] ' Four and eighty thousand yeomen, of whom the Wonderful Steward was the chief : ' Four and eighty thousand nobles, of whom the Wonderful Adviser was the chief: 1 Four and eighty thousand cows, with jute trappings, and horns tipped with bronze :

1 Four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool : 1 Four and eighty thousand dishes, in which, in the evening and in the morning rice was served V 6. ' Now at that time, Ananda, the four and eighty thousand state elephants used to come every evening and every morning to be of service to the Great King of Glory. 1 And this thought occurred to the Great King of Glory : — 1 These eighty-four thousand elephants come every evening and every morning to be of service to me. Suppose, now, I were to let the elephants come in alternate forty-two thousands, once each, every alternate hundred years ! " 1 Then, Ananda, the Great King of Glory said to the Great Adviser : — ' " O, my friend, the Great Adviser ! these eightyfour thousand elephants come every evening and every morning to be of service to me. Now, let the elephants 1 Subhadda Devi. Subhadda, 'glorious, magnificent/ is a not uncommon name both for men and women in Buddhist and postBuddhistic Hindu literature. 2 Most of the trappings and cloths here mentioned are the same as those referred to in the Moralities translated above, Vol. I, pp. n, 12. The whole paragraph is four times repeated below.

2 22 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 188. come, O my friend, the Great Adviser, in alternate fortytwo thousands, [189] once each, every alternate hundred years ! ' " Even so, lord ! " said the Wonderful Adviser, in assent, to the Great King of Glory. ' From that time forth, Ananda, the elephants came in alternate forty-two thousands, once each, every alternate hundred years.' 7. ' Now, Ananda, after the lapse of many years, of many hundred years, of many thousand years, there occurred to the Queen of Glory this thought : — ' " 'Tis long since I have beheld the Great King of Glory. Suppose, now, I were to go and visit the Great King of Glory." ' Then, Ananda, the Queen of Glory said to the women of. the harem : — ' " Arise now, dress your hair, and clothe yourselves in fresh raiment. 'Tis long since we have beheld the Great King of Glory. Let us go and visit the Great King of Glory ! " ' " Even so, lady ! " said the women of the harem, Ananda, in assent, to the Queen of Glory. And they dressed their hair, and clad themselves in fresh raiment, and came near to the Queen of Glory.

' Then, Ananda, the Queen of Glory said to the Great Adviser : — ' " Arrange, O Great Adviser, the fourfold army in array. 'Tis long since I have beheld the Great King of Glory. I am about to go to visit the Great King of Glory." ' " Even so, O Oueen ! " said the Great Adviser, Ananda, in assent, to the Queen of Glory. And he set the fourfold army in array, and had the fact announced to the Queen of Glory in the words : — ' " The fourfold army, O Queen, is set for thee in array. Do now whatever seemeth to thee fit." 8. [190] ' Then, Ananda, the Queen of Glory, with the fourfold army, repaired, with the women of the harem, to the Palace of Righteousness. And when she D. ii. 190. THE GREAT KING OF GLORY. 223 had arrived there she mounted up into the Palace of Righteousness, and went on to the chamber of the Great Complex. And when she had reached it, she stopped and leant against the side of the door. ' When, Ananda, the Great King of Glory heard the noise he thought : —

1 " What, now, may this noise, as of a great multitude of people, mean ? " ' And going out from the chamber of the Great Complex, he beheld the Queen of Glory standing leaning up against the side of the door. And when he beheld her, he said to the Queen of Glory : — ' " Stop there, O Queen ! Enter not ! " ' 9. ' Then the Great King of Glory, Ananda, said to one of his attendants : — ' " Arise, good man ! take the golden couch out of the chamber of the Great Complex, and make it ready under that grove of palm trees which is all of gold." ' " Even so, lord ! " said the man, in assent, to the Great King of Glory. And he took the golden couch out of the chamber of the Great Complex, and made it ready under that grove of palm trees which was all of gold. ' Then, Ananda, the Great King of Glory laid himself down in the dignified way a lion does ; and lay with one leg resting on the other, calm and self-possessed.' 10. ' Then, Ananda, there occurred to the Oueen of Glory this thought : —

' " How calm are all the limbs of the Great King of Glory! How clear and bright is his appearance! O may it not be that the Great King of Glory is dead1 ! ' ' And she said to the Great King of Glory : — 1 " Thine, O King, are those four and eighty thousand 1 On the approach of death, explains the commentator, people are transfigured, shine forth. This idea may be the source of the legend of the Transfiguration translated above, p. 146, 'Book of the Great Decease/ IV, 37. 224 xvn- MAHA-SUDASSANA-SUTTANTA. D. ii. rqo. cities, the chief of which is the royal city of Kusavati. Arise, O King, re-awaken thy desire for these ! quicken thy longing after life ! [l9l] ' " Thine, O King, are those four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. ' " Thine, O King, are those four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. ' " Thine, O King, are those four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins, covered with lofty canopies, and provided at both ends with purple cushions. Arise, O King, re-awaken thy desire for these, quicken thy longing after life.

' " Thine, O King, are those four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called ' the Changes of the Moon,' is chief. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. ' " Thine, O King, are those four and eighty thousand state horses, with trappings of gold, and gilded flags, and eolden coverings of network, — of which ' Thundercloud,' the king of horses, is the chief. Arise, O King, re-awaken thy desire for these, quicken thy longingafter life. ' " Thine, O King, are those four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called 'the Flag of Victory' is the chief. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. ' " Thine, O King, are those four and eighty thousand gems, of which the Wondrous Gem is the chief. Arise, O King, re-awaken thy desire for these, quicken thy loncnnsf after life. D. ii. 192. THE GREAT KING OF GLORY. 225 ' " Thine, O King, are those four and eighty thousand wives, of whom the Queen of Glory is the chief. Arise, O King, re-awaken thy desire for these, quicken thy longing after life.

( " Thine, O King, are those four and eighty thousand yeomen, of whom the Wonderful Steward is the chief. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. * " Thine, O King, are those four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. ' " Thine, O King, are those four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Arise, O King, re-awaken thy desire for these, quicken thy longing after life [192]. ' " Thine, O King, are those four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Arise, O King, re-awaken thy desire for these, quicken thy longing after life. ' " Thine, O King, are those four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Arise, O King, re-awaken thy desire for these, quicken thy longing after life." ' II. 'When she had thus spoken, Ananda, the Great King of Glory said to the Queen of Glory : — ' " Long hast thou addressed me, O Queen, in pleasant words, much to be desired, and sweet. Yet now in this last time you speak in words unpleasant, disagreeable, not to be desired."

' " How then, O King, shall I address thee ? '; ' " Thus, O Queen, shouldst thou address me — The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them *. Pass not away, 1 The Pali words a^e the same as those at the beginning of the constantly repeated longer phrase to the same effect in the ' Book of the Great Decease.' 226 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 192. O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs \ Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusavati. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Cast away desire for these, long not after life. [193] ' " Thine, O King, are these four and eighty thousand chambers, the chief of which is the chamber of the Great Complex. Cast away desire for these, long not after life.

' " Thine, O King, are these four and eighty thousand divans, of gold, and silver, and ivory, and sandalwood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins, covered with lofty canopies, and provided at both ends with purple cushions. Cast away desire for these, long not after life. ' "Thine, O King, are these four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called ' the Changes of the Moon,' is the chief. Cast away desire for these, long not after life. ' "Thine, O King, are these four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which 'Thundercloud,' the king of horses, is the chief. Cast away desire for these, long not after life. ' "Thine, O King, are these four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called 4 the Flag of Victory' is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand gems, of which the Wondrous Gem is the chief. Cast away desire for these, long not after life.

1 Compare Jataka, No. 34. D. ii. 194. THE GREAT KING OF GLORY. 227 1 " Thine, O King, are these four and eighty thousand wives, of which the Queen of Glory is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand yeomen, of whom Wonderful Steward is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Cast away desire for these, long not after life. [194] ' " Thine, O King, are these four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these, long not after life." ' 12. 'When he thus spake, Ananda, the Queen of Glory wept and poured forth tears.

'Then, Ananda, the Queen of Glory wiped away her tears, and addressed the Great King of Glory, and said : ' " The nature of all things near and dear to us, O King, is such that we must leave them, divide ourselves from them, separate ourselves from them. Pass not away, O King, with longing in thy heart. Sad is the death of him who longs, unworthy is the death of him who longs. Thine, O King, are these four and eighty thousand cities, the chief of which is the royal city of Kusavati. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand palaces, the chief of which is the Palace of Righteousness. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand chambers, the chief of which is the chamber of the 2 28 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 194. Great Complex. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand divans, of gold, and silver, and ivory, and sandalwood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins, covered with lofty canopies, and provided at both ends with purple cushions. Cast away desire for these, long not after life.

' " Thine, O King, are these four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called 'the Changes of the Moon,' is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — [195] of which 'Thunder-cloud,' the king of horses, is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand chariots, with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called ' the Flag of Victory ' is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand gems, of which the Wondrous Gem is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand wives, of whom the Queen of Glory is the chief. Cast away desire for these, long not after life.

' " Thine, O King, are these four and eighty thousand yeomen, of whom the Wonderful Steward is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand nobles, of whom the Wonderful Adviser is the chief. Cast away desire for these, long not after life. ' " Thine, O King, are these four and eighty thousand cows, with jute trappings, and horns tipped with bronze. Cast away desire for these, long not after life. ■ " Thine, O King, are these four and eighty thousand D. ii. 196. THE GREAT KING OF GLORY. 229 myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. Cast away desire for these, long not after life. 1 " Thine, O King, are these four and eighty thousand dishes, in which, in the evening and in the morning, rice is served. Cast away desire for these, long not after life." ' 13. 'Then immediately, Ananda, the Great King of Glory died. Just, Ananda, as when a yeoman has eaten a hearty meal he becomes all drowsy, just so were the feelings he experienced, Ananda, as death came upon the Great King of Glory.

[196] ' When the Great King of Glory, Ananda, had died, he came to life again in the happy world of Brahma. ' For eight and forty thousand years, Ananda, the Great King of Glory lived the happy life of a prince, for eight and forty thousand years he was viceroy and heir-apparent, for eight and forty thousand years he ruled the kingdom, and for eight and forty thousand years he lived, as a layman, the noble life in the Palace of Righteousness. And then, when full of noble thoughts he died, he entered, after the dissolution of the body, the world of Brahma V 14. ' Now it may be, Ananda, that you may think " The Great King of Glory of that time was another person." But, Ananda, you should not view the matter thus. I at that time was the Great King of Glory. ' Mine at that time were the four and eighty thousand cities, of which the chief was the royal city of Kusavati. ' Mine were the four and eighty thousand palaces, of which the chief was the Palace of Righteousness. 1 The 'noble thoughts' are the Brahma-viharas, the sublime conditions described above, Chap. II, § 4. The ' noble life ' is the Brahmacariyajtt, which does not mean the same as it does in Sanskrit. The adjective Brahma may have reference here also to the subsequent (and consequent?) rebirth in the Brahmaloka.

2 30 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 196. 1 Mine were the four and eighty thousand chambers, of which the chief was the chamber of the Great Complex. ' Mine were the four and eighty thousand divans, of gold, and silver, and ivory, and sandalwood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins, covered with lofty canopies, and provided at both ends with purple cushions. ' Mine were the four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of elephants, called " the Changes of the Moon," was the chief. ' Mine were the four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which " Thundercloud," the king of horses, was the chief. ' Mine were the four and eighty thousand chariots [197] with coverings of the skins of lions, and of tigers, and of panthers, — of which the chariot called " the Flag of Victory " was the chief. ' Mine were the four and eighty thousand gems, of which the Wondrous Gem was the chief. ' Mine were the four and eighty thousand wives, of whom the Queen of Glory was the chief.

' Mine were the four and eighty thousand yeomen, of whom the Wonderful Steward was the chief. ' Mine were the four and eighty thousand nobles, of whom the Wonderful Adviser was the chief. ' Mine were the four and eighty thousand cows, with jute trappings, and horns tipped with bronze. ' Mine were the four and eighty thousand myriads of garments, of delicate textures, of flax, and cotton, and silk, and wool. ' Mine were the four and eighty thousand dishes, in which, in the evening and in the morning, rice was served.' 15. 'Of those four and eighty thousand cities, Ananda, one was that city in which, at that time, I used to dwell — to wit, the royal city of Kusavati. D. ii. 198. THE GREAT KING OF GLORY. 23 1 ' Of those four and eighty thousand palaces, too, Ananda, one was that palace in which, at that time, I used to dwell — to wit, the Palace of Righteousness. ' Of those four and eighty thousand chambers, too, Ananda, one was that chamber in which, at that time, I used to dwell — to wit, the chamber of the Great Complex. ' Of those four and eighty thousand divans, too, Ananda, one was that divan which, at that time, I used to occupy — to wit, one of gold, or one of silver, or one of ivory, or one of sandalwood.

' Of those four and eighty thousand state elephants, too, Ananda, one was that elephant which, at that time, I used to ride — to wit, the king of elephants, " the Changes of the Moon." [198] ' Of those four and eighty thousand horses, too, Ananda, one was that horse which, at that time, I used to ride — to wit, the king of horses, " the Thunder-cloud." ' Of those four and eighty thousand chariots, too, Ananda, one was that chariot in which, at that time, I used to ride — to wit, the chariot called " the Flag of Victory." 1 Of those four and eighty thousand wives, too, Ananda, one was that wife who, at that time, used to wait upon me — to wit, either a lady of noble birth, or a Velamikani. ' Of those four and eighty thousand myriads of suits of apparel, too, Ananda, one was the suit of apparel which, at that time, I wore — to wit, one of delicate texture, of linen, or cotton, or silk, or wool. ' Of those four and eighty thousand dishes, too, Ananda, one was that dish from which, at that time, I ate a measure of rice and the curry suitable thereto.'

16. 'See, Ananda, how all these things are now past, areA ended, have vanished away. Thus impermanent, Ananda, are component things ; thus transitory, Ananda, are component things ; thus untrustworthy, 232 XVII. MAHA-SUDASSANA-SUTTANTA. D. ii. 198. Ananda, are component things. Insomuch, Ananda, is it meet to be weary of, is it meet to be estranged from, is it meet to be set quite free from the bondage of all component things ! ' 17. ' Now I call to mind, Ananda, how in this spot my body had been six times buried. And when I was dwelling here as the righteous king who ruled in righteousness, the lord of the four regions of the earth, the conqueror, the protector of his people, the possessor of the seven royal treasures — that was the seventh time. ' But I behold not any spot, Ananda, in the world of men and gods, nor in the world of Mara, nor in the world of Brahma — no, not among the race of Samaras or Brahmins, of gods or men, — where the Tathagata for the eighth time will lay aside his body V Thus spake the Exalted One ; and when the Happy One had thus spoken, once again the Teacher said : —

1 How transient are all component things ! Growth is their nature and decay; They are produced, they are dissolved again ; To bring them all into subjection — that is bliss V End of the Maha-Sudassana-Suttanta. 1 The whole of this conversation between the Great King of Glory and the Queen is very much shorter in the Jataka. This may be perhaps partly explained by the narrative style in which the stories are composed — a style incompatible with the repetitions of the Suttas, and confined to the facts of the story. But I think that no one can read this Suttanta in comparison with the short passage found in the ' Book of the Great Decease ' (above, Chap. V, § 18) without feeling that the latter is the more original of the two, and that the legend had not, when that passage or episode was first composed, attained to its present extended form. 2 On this celebrated verse, see the note at Mahaparinibbana Suttanta VI, 16, where it is put into the mouth of Sakka, the king of the gods. The principal word, sawkhara (states, or things, or phenomena), is discussed in the Introduction to this Suttanta. See the 'Journal of the Pali Text Society' for 1909, and below, p. 248.

JUST as the Maha-Sudassana is based on one paragraph nowincorporated in the Book of the Great Decease, and the Sampasadaniya is based on another, so our present Suttanta is based on a third. In the other two cases it is probable, but not certain, that the expansion is later than the paragraph. In this case the available evidence, small as it is, points to a more decisive conclusion. It is easy to point out that probably no one can read the opening paragraphs of the Jana-vasabha, with the episode about the Nadika adherents in the Book of the Great Decease l in his mind, without seeing at once that the latter is older. It is not so easy to point out why — so much depends, in the comparison of two passages of literature, on the personal equation, so evasive are the slight nuances of meaning when it is attempted to set them forth at length. But this can be said. In the Book of the Great Decease the rebirths of certain followers at Nadika are explained. In the Jana-vasabha, for the sake of the story that follows about Bimbisara, the well-known king of Magadha, it was necessary to include Magadha ; and it was desirable to emphasize Magadha. Magadha is accordingly left out in the first list of localities, and special reasons are then given why it should be included. The story begins by stating that the Buddha used to tell how adherents of the new teaching, who belonged to one or other of ten tribes, had fared in their rebirths. As an example of how he did so the paragraph about the adherents in Nadika — which is not one of the ten tribes just mentioned— is given word for word. Now, unless that paragraph had been before the story-teller he would surely have given, as an example, one or other, or all, of the ten tribes. As it stands the Nadika paragraph, and indeed the mention of Nadika at all, is out of place. On the supposition that the

1 Digha II, 91-93. prologue to the story was composed on the basis of the Nadika paragraph, additions necessary or desirable for the sake of the subsequent story being added to it, everything explains itself, and is in good order. It is perhaps as well to repeat the caution that it would not follow that the Jana-vasabha, as we have it, is younger than the Maha-parinibbana, as we have it. The Nadika paragraph may have been in existence, as a separate episode, before both of them. The collection (Nikaya) containing both may have been put together, from older material of varying dates, at the same time l. And this is, in point of fact, what seems, in the present state of our knowledge to have been, most probably, the case. After the prologue, here discussed, the story turns into a fairy tale, quite well told, and very edifying, and full of subtle humour 2. The manner in which the gods, even the highest, give themselves away, must have been quite satisfactory to the adherents of the new doctrine, and is quite on a par with the famous passage in the Kevaddha3. Just as the supreme being of the priestly speculation is there raised to the highest pinnacle of power and glory that words are able to express, only to be then described as confessing ignorance ; so here, after his imposing entry into the Council Hall of the gods, he materializes himself into the form of a Gandharva only to propagate among them the new gospel. Just previously the gods have been rejoiced to find that adherents of the new Teacher, who have died and been reborn among them, outshine them all in radiance and glory ; and Sakka, the king of the gods, has voiced their satisfaction in a hymn of praise to the Teacher, and his doctrine of the reign (not of the gods but) of Law.

The irony of it all falls rather flat now. Brahma and Sakka are mere names to us, void of vitality or power. So confident are we that there are no beings in the universe, worth considering, except human beings, that the whole story seems simply absurd ; and so strange to us is a narrative composed, not to be read, but to be recited, that however clearly the necessity for them is explained, the repetitions continue to jar upon our sense of literary fitness. It was far different then. Having no books (in our sense of the word) they liked and looked for the repetitions. The mixture of irony and earnestness appealed to their literary 1 See above, p. 73. 2 Compare above, Vol. I, pp. 160-63. 3 Translated above, Vol. I, pp. 280 ff. taste. And they all accepted as a matter of course the existence of gods and fairies, and ethereal beings of varied character and radiance. We cannot therefore be surprised to find that this group of Suttantas all directed to the one purpose of persuading the people that the gods were on the side of the reforming party, attained a lasting success. Even when the Buddhists, some centuries after the death of the Buddha, began to write in Sanskrit, they still quoted from these Pali mythological legends, and from those passages of them which seem to our taste the most bizarre *.

There are two expressions in our Suttanta which merit a longer discussion than is possible in a note. These are kenacid eva kara;ziyena and yavad eva manussehi suppakasitaw In each case the question arises whether the d is to be taken as added for euphony, or whether it should be taken with the following eva to form the word deva, god. Buddhaghosa comments on the former phrase when it occurs in the Assalayana (M. II, 147). There certain brahmins are said to be staying at Savatthi kenacid eva karawiyena (as Sir Robert Chalmers prints it), that is, 'on some business or other.' Prof. Pischel, however, in the separate edition he published at Chemnitz in 1880, prints it kena ci devakarawiyena, that is 'on some matter connected with worship of the gods.' The Papanca Sudani has kenacidevati yanniipasanadina. aniyamita-kiccena, ' on some undetermined matter such as sacrifice, worship, or so on.' This is an explanation of the meaning of the phrase as found in that connexion, and not a direction as to whether the phrase contains the word deva or the word eva. The gloss would be equally correct in either case. In our Suttanta the phrase occurs in § 11 where Jana-vasabha is sent by one god to another kenacid eva kara/nyena. Here it seems quite unnecessary to mention that he was sent ' on business referring to the god,' and the phrase may well be taken in its ordinary sense as, for instance, in the Maha-parinibbana (D. II, 147). There Ananda goes to the Mallas to announce the impending death of the Buddha and finds them assembled in their Mote Hall kenacid eva kara^iyena — clearly, in this connexion ' on some business or other.' (Cp. D. II, 159.) It may, indeed, be objected that the clansmen may have been consulting about some business ' connected with the gods.' That seems, how-

1 See further the remarks in 'Buddhist India,' pp. 219 flf. ever, unlikely. If really meant it would have been expressed otherwise. And frankly it is most doubtful whether the suggested phrase deva-kara;ziya 'god-business' is really a good Pali idiom at all. The best conclusion therefore, in the present state of our knowledge of that idiom, is that the right reading is eva, not deva, and that the phrase always means ' on some business or other.' The other case is more difficult. The phrase occurs at the end of the epilogue to our Suttanta. It recurs in the Sampasadaniya (D. Ill, 122). In both places it is evidently an excerpt from the stock episode found in the Anguttara IV, 308 ff., the Sawyutta V, 258 ff., and the Udana VI, 1, and incorporated in the Maha-parinibbana (D. II, 102 ff., see especially pp. 106, 114). There the Buddha refuses to die till certain things have been accomplished. These are (1) until the Bhikkhus shall have become true hearers, wise and well trained, &c. — (2) until they, having themselves learned the doctrine, shall be able to tell others of it, preach it, expound it, &c. — (3) until they shall be able, by the truth, to refute vain doctrine — (4) until the way of good life shall have become wide spread and popular — (5) yavad eva manussehi pakasitaw, apparently meaning 'until it shall have been well proclaimed among men ' (or perhaps ' by men ' as Prof. Windisch renders, Mara and Buddha, p. 72). The same set of conditions is then repeated, reading for ' Bhikkhus,' ' Bhikkhunis,' ' laymen ' and ' lay women ' respectively. The conditions, it will be observed, are all of them conditions to obtain among humans. Nevertheless the Divyavadana (p. 202), in Sanskritising (or re-writing) the passage, doubles the d (yavad devamanushyebhya/^),andso introduces the gods — 'until it shall have been well proclaimed among (or hy) gods and men.' Later tradition does the same. Buddhaghosa brings in the gods in his comments on the Digha passages. But the question is, did the version of the episode, as originally composed, have this meaning? The context is against it. Another constantly repeated phrase about the reform being ' for the good and the weal and the gain of gods and men,' is, as Dr; Estlin Carpenter suggests to me, in its favour. But it may be precisely the haunting memory of that phrase that influenced the author of the version included in the Divyavadana, and also Buddhaghosa. When once the gods got in, it would be most difficult to dislodge them. There the matter must, for the present, be left.

Thus have I heard. i. [200] 1 The Exalted One was once staying in Nadika, at the Brick House. Now at that time the Exalted One was wont to make declarations as to the rebirths of such followers (of the doctrine) as had passed away in death among the tribes round about on every side — among the Kasis and Kosalans, the Vajjians and Mallas, the Chetis and Va;?zsas, the Kurus and Panchalas, the Macchas and Surasenas — saying : ' Such an one has been reborn there, and such an one there 2. From Nadika upwards of fifty adherents, who passed away in death after having completely destroyed the Five Bonds that bind people to this world 3, have become inheritors of the highest heavens, there to pass utterly away, thence never to return. Full ninety adherents in Nadika, who have passed away in death after having completely destroyed the Three Bonds, and reduced to a minimum lust ill-will and delusion, have become Once-returners, and on their first return to this world shall make an end of pain. Over five hundred adherents of Nadika, who have passed away in death after having completely destroyed the Three Bonds, and become converted, cannot be reborn in any state of woe, but are assured of attaining to the Insight (of the higher stages of the Path).'

2. [201] Now the adherents at Nadika, when they heard these revelations, were pleased, gladdened and filled with joy and happiness at these solutions by the 1 See above pp. 97 ff., and the notes there. 2 For the details see above, p. 98, § 7. 3 See 'Dialogues,' I, pp. 200, 201. 238 XVIII. JANA-VASABHA SUTTANTA. D. ii. 201. Exalted One of the problems that had been put to him. 3. Now the venerable Ananda heard [of these declarations made by the Exalted One, and of the satisfaction felt by the adherents at Nadika]. 4. And this idea occurred to him : — ' But there were also [202] adherents in Magadha, many of them, and of long religious experience, who have passed away in death. One might think that Anga and Magadha were void of adherents who have passed away in death. For they too had entire faith in the Buddha the Law and the Order, they had fulfilled the moral precepts. And yet concerning them, since they passed away in death, nothing has been declared by the Exalted One. It were surely a good thing to evoke a response as to them ; for much folk would believe, and would hereafter enter into bliss. Then too there was Seniya Bimbisara, king of Magadha, righteous and ruling righteously, benign to priests and laymen, to town-folk and country-folk. His fame are men verily spreading abroad saying: — " Dead is our so righteous king of righteous rule who made us so happy! How well have we lived in the kingdom of that righteous king ! " Now he too had entire faith in the Buddha the Law and the Order, and fulfilled the moral precepts. And people verily have also said, " Seniya Bimbisara, king of Magadha, who up to the day of his death was given to praises of the Exalted One, is dead." Concerning him who has passed away in death nothing has been declared by the Exalted One. It were surely a good thing to evoke a response as to him ; for much folk would believe, and would hereafter enter into bliss. Moreover the Exalted One attained supreme Insight in Magadha. Now where that took place, how should there be no declaration from the Exalted One concerning adherents in Magadha who have passed away in death ? [203] If the Exalted One declare nothing concerning them they will be hurt. And since they wouM be hurt, how can the Exalted One keep silence ? '

D. ii. 205. JANA-VASABHA S STORY. 239 5, 6. Having thus pondered, alone and privately, concerning the Mao-adhese adherents, the venerable Ananda rose up the next morning and came into the presence of the Exalted One, and being come, saluted him and sat down on one side. And so sitting, he told the Exalted One [all that he had heard and thought *]. [204] And when he had made an end of thus speaking before the Exalted One, he rose from his seat, saluted the Exalted One rightwise, and went away. 7. Then the Exalted One, not long after the venerable Ananda had gone away, robed himself in the morning and, taking a bowl and cloak, went forth for alms to Nadika. And when he had walked through Nadika for alms, after his meal, when he had come back again from his round for alms and bathed his feet, he entered the Brick House and sat down on a seat made ready, thinking over and cogitating upon and concentrating his whole mind on the Magadhese adherents, saying to himself : ' I will find out their future, their fate after this life, whither these good men are bound, what their destiny is.' And he, the Exalted One, saw the Magadhese adherents, whither they were bound, [205] and what their destiny was. Then at eventide the Exalted One, arising from his meditation, went out of the Brick House, and sat down on a mat spread in the shade behind the lodging place.

8. Then the venerable Ananda came into the presence of the Exalted One, saluted him and sat down on one side. Thus seated he said to the Exalted One : — ' My lord the Exalted One looks serene, his complexion shines forth, as it were, owing to the tranquillity of his faculties. Has the lord the Exalted One spent a pleasant day ?' 9. ' When you had made that speech to me, Ananda, concerning the Magadhese adherents and had gone away, I, when I had gone to Nadika for alms, had dined, returned, bathed my feet and entered the Brick House, sat me down on a mat spread there and thought 1 Repeated from §§1,2, 4, nearly word for word. 240 XVIII. JANA-VASABHA SUTTANTA. D. ii. 205. over, cogitated upon, and concentrated my whole mind on those Magadhese adherents, resolving to know their future, their fate after this life, whither these good men were bound, what their destiny would be. And I saw, Ananda, those Magadhese adherents, whither the good men were bound, what their destiny would be. Thereupon an invisible spirit made himself heard, saying : — " I am Jana-vasabha, O Exalted One ; I am jana-vasabha, O Welcome One ! " Now do you allow, Ananda, that you have ever heard of any one bearing such a name as Jana-vasabha ?'

' I confess, lord, that I have never heard of one bearing such a name as Jana-vasabha. Moreover, lord, on hearing such a name as Jana-vasabha, I am thrilled with excitement \ and I fancy [206] it can be no ordinary spirit who bears such a name as Janavasabha 2.' 10. ' After those words had been spoken, Ananda, the spirit himself appeared before me, a splendid presence. And he made a second utterance : — " I am Bimbisara, O Exalted One ! I am Bimbisara, O Welcome One ! 'Tis now the seventh time, lord, that I am reborn into the communion of the great King Vessava^a. Deceased as a human king, I am in heaven become a non-human king-. Hence seven, thence seven, in all fourteen rebirths — So much I know of lives I've lived in the long past. Long, lord, have I, who am destined not to be reborn in states of woe, been conscious of that destiny, and now is there desire in me to become a Oncereturner." ' Wonderful is this, marvellous is this that you, the venerable spirit Jana-vasabha, tell me : — " Long have I who am destined not to be reborn in states of woe,

1 Literally, the down of my skin bristles. 2 Literally, the ' Bull of the Folk,' that is glorious among the people. The name seems scarcely to justify the good Ananda's excitement, as such epithets were then, as now, common enough in India. But it is part of the art of the story-teller to make a mystery of it. D. ii. 207. JANA-VASABHA S STORY. 24 1 been conscious of that destiny ; " and again : — " Now is there desire in me to become a Once-returner." How has it come about that Jana-vasabha the venerable spirit recognizes his attainment to a distinction so splendid ? ' 11." Nowise save through thy word, O Exalted One, nowise save through thy word, O Blessed One ! From the moment when I had gone over, in absolute and entire faith to the Exalted One, from that moment, lord, [207] did I who am destined not to be reborn in states of woe, been conscious of that destiny ; and I now desire to become a Once-returner. Now, lord, I have been sent on a message concerning some business by King Vessava;za to King Viru/haka ; and on my way I saw the Exalted One entering the Brick House, and sitting down to think over, to cogitate upon, to concentrate his whole mind upon the deceased Magadhese adherents, in the resolve to know their future, their fate after this life ; whither the good men are bound, what their destiny is. Now it was only the moment before, lord, that I had heard face to face and had understood from his own mouth from King Vessava/za, how he had said to his assembly whither those good men were bound, and what their destiny was, so it occurred to me that I would visit the Exalted One, and I would announce it to him. These, lord, are the two reasons why I came forth to visit the Exalted One \

1 2 2. In days gone by, lord, in days long long gone by, it came to pass that on the night of the feast of the fifteenth day at the full moon in the month for entering upon Retreat3, the month Asa/hi, the whole of the gods in the retinue of the Thirty-Three were assembled 1 These two reasons are : firstly, that he had heard a statement by Vessavawa ; secondly, that (having noticed, on his way, how the Exalted One had been thinking on that very matter) he wished to report it to him. 2 Recurs slightly altered below, Maha-Govinda Suttanta, § 2. 3 Vassupanayika. Vassa is here used in its technical sense of the yearly Retreat during the rains. See A. I, 51 ; Vin. I, 137. 242 XVIII. JANA-VASABHA SUTTANTA. D. ii. 207. together, seated in the hall of Good Counsel. And around them on every side a vast celestial company was seated ; and at the four quarters of the firmament sat the Four Great Kings. There was Dhatara^a, king of the East, seated facing the west, presiding over his host ; Viru/haka, king of the South, seated facing the north, presiding over his host ; Virupakkha, king of the West, seated facing the east, presiding over his host ; and Vessava;m, king of the North, seated facing the south, presiding over his host. [208] Whenever, lord, all the gods in the heaven of the Thirty-Three are assembled and seated in their hall of Good Counsel, with a vast celestial company seated around them on every side, and with the Four Great Kings at the four quarters of the firmament, this is the order of the seats of the Four. After that come our seats. . And those gods, lord, who had been recently reborn in the hosts of the Thirty-Three because they had lived the higher life under the Exalted One, they outshone the other gods in appearance and in glory. And thereat, lord, the Thirty-Three were glad and of good cheer, were filled with joy and happiness, saying : — " Verily, sirs, the celestial hosts are waxing, the titanic hosts are waning."

13. Now, lord, Sakka, ruler of the gods, when he saw the satisfaction felt by the retinue of the Threeand-Thirty, expressed his approval in these verses : — The Three-and-Thirty, verily, both gods and lord, rejoice, Tathagata they honour and the cosmic law sublime *, Whereas they see the gods new-risen, beautiful and bright, Who erst the holy life had lived, under the Happy One, The Mighty Sage's hearers, who had won to higher 1 Literally, ' and the fair Normness of the Norm,' that is, the rule, not of gods, but of Law. 2 Visesupagata. See above, Vol. I, p. 296: 'attains to distinc- D. ii. 209. JANA-VASABHA'S STORY. 243 Come hither ; and in glory all the other gods outshine. This they behold right gladly, both lord and ThirtyThree, Tathagata they honour and the cosmic law sublime. Hereat [209], lord, the Three-and-Thirty Gods were even more abundantly glad and of good cheer and filled with joy and happiness, saying : — " Verily the celestial hosts are waxing, the titanic hosts are waning ! " 14. Then, lord, concerning the object for which the Three-and-Thirty gods were assembled in their seats in the Hall of Good Counsel, they took counsel and deliberated about it ; and with respect to that object the Four Great Kings were addressed, and with respect to that object the Four Great Kings were admonished, standing by their seats : —

The uttered word th' admonished Kings accepted there, Serene in mind and calm they stood each at his place. 15. Then, lord, a splendid light came forth out of the North, and a radiance shone around surpassing the divine glory of the gods. And, lord, then did Sakka, king of the gods, say to the retinue of the ThirtyThree : — " According, friends, to the signs now seen, — the light that ariseth, the radiance that appeareth — Brahma will be manifested. For this is the herald sign of the manifestation of Brahma to wit, when the light ariseth and the glory shineth x " : — The portents now are seen, so Brahma draweth nigh, For this is Brahma's sign, this glorious splendour vast. 16. Then, lord, the gods of the Thirty-Three sat down in their own places, saying : — " We will ascertain what shall be the result of this radiance, when we have tion so excellent.' Perhaps this technical phrase is to be taken here (as in § 28) in its ordinary sense. It would then mean : 'who have attained to the distinction of rebirth among the gods.' 1 So also in the Kevaddha (p. 200, translated above, Vol. I, p. 281).

244 XVIII. JANA-VASABHA-SUTTATMTA. D. ii. 209. realized it, we will go to meet him. The Four Great Kings also sat down in their own places, saying the same. [210] And when they had heard this, the gods of the Three-and-Thirty were all together agreed : — " We will ascertain what shall be the result of this radiance ; when we have realized it, we will go to meet him." 1 7. When, lord, Brahma Sanawzkumara l appears before the Thirty-Three gods, he appears as a (relatively) gross personality which he has specially created. For Brahmas usual appearance is not sufficiently materialized to impress the vision of the Thirty-Three Gods. And, lord, when Brahma Sana/;zkumara appears before the Thirty-Three Gods, he outshines the other gods in colour and in glory. Just, lord, as a figure made of gold outshines the human frame, so, when Brahma Sana;//kumara appears before the Thirty-Three Gods, does he outshine the other gods in colour and in glory. And when, lord, Brahma Sanawkumara appears before the Thirty-Three Gods, there is no god in all that assembly that salutes him, or rises up, or invites him to be seated. They all sit in silence, with clasped hands and cross-legged, thinking- : — " Of whichever god Brahma Sanawkumara now desires anything, he will sit down on that god's divan." And by whichever god he does sit down, that god is filled with a sublime satisfaction, a sublime happiness, even as a Kshatriya king newly anointed and crowned is filled with a sublime satisfaction, a sublime happiness.

18. [211] So, lord, Brahma Sana;;zkumara having created a grosser personality and become in appearance as the youth Five-crest 2, manifested himself thus to the gods of the company of the Thirty-Three. Rising up into the air he sat down cross-legged in the sky. Just, lord, as easily as a strong man might sit down crosslegged on a well-spread divan or a smooth piece of 1 See Vol. I, p. 121. 2 Pancasikha, which became a famous name in Indian legends, and was adopted by Saivite and Sankhya writers. It is nowhere explained what, or how disposed, his five crests were. D. ii. 212. JANA-VASABIIA S STORY. 245 ground, even so did Brahma Sanawkumara, rising up into the air, sit down cross-legged in the sky. And seeing the tranquillity of the gods of the company of the Thirty-Three he expressed his pleasure in these verses : — The Three-and-Thirty, verily, both gods and lord, rejoice, Tathagata they honour and the cosmic law sublime, Whereas they see these gods new-risen, beautiful and bright, Who erst the holy life had lived, under the Happy One, The Mighty Sage's hearers, who had won to higher truths, Come hither ; and in glory all the other gods outshine.

This they behold right gladly, both lord and ThirtyThree, Tathagata they honour and the cosmic law sublime. 19. This was the matter of Brahma Sana^zkumara's speech. And he spoke it with a voice of eightfold characteristics — in a voice that was fluent, intelligible, sweet, audible, continuous, distinct, deep, and resonant. And whereas, lord, Brahma Sana;;/kumara communicated with that assembly by his voice, the sound thereof did not penetrate beyond the assembly. He whose voice has these eight characteristics is said to be Brahma-voiced. 20. Then, lord, Brahma Sana;/zkumara, having created thirty-three shapes of himself [212], sitting each on the couch of each of the Thirty-Three Gods, thus addressed the Gods : — " Now what think ye, my lord gods Thirty-andThree ? Inasmuch as the Exalted One hath acted for the welfare of the peoples, for the happiness of the peoples, out of pity for the world, for the advantage, for the welfare, for the happiness of gods and men, they, whoever they be, Sirs, who have taken the Buddha for their refuge, the Truth for their refuge, 246 XVIII. JANA-VASABHA SUTTANTA. D. ii. 212. the Order for their refuge, they, on the dissolution of the body after death, have been reborn, some of them into the communion of the Paranimmita-Vasavatti gods, some of them into the communion of the Tusita ofods, or of the crods in the retinue of Yama, or of the Thirty-Three Gods, or of the Four Great Kings. Those who fill the number of the lowest group, they go to fill the number of the Gandharva host."

21. This was the matter of Brahma Sanawkumara's speech. And he spoke it with such a voice, that each god fancied1: — "He who is on my divan, he alone hath spoken." Speaks but one Brahma-shape, the Thirty-Three all speak ; Silently sits one shape, they all in silence sit. Then all the Three-and-Thirty with their king too think, Pie who is on my couch, 'tis he alone that spake 2. 22. Then, lord, Brahma Sana^kumara betook himself to one end [of the Hall] and then [213] sitting down on the divan of Sakka, lord of the gods, addressed the Thirty-Three Gods : — " Now what think ye, my lord gods Thirty-and-Three, of the completeness wherewith the Exalted One, who knows, who sees, the Arahant, Buddha Supreme, hath revealed the Four Ways to Iddhi for the development, thereof, for proficiency therein, for the elaboration thereof? Which are the Four Ways? In the first place a brother practises that way which is compounded of concentration and effort with desire. In the second place a brother practises that way which is compounded of concentration and effort with energy. In the third place a brother practises that way which 1 In the text read so so devo.

2 The first couplet of this verse, oddly enough it seems to us, was a great favourite. It survived among the Buddhists for many centuries, and is extant in its Sanskritiscd form in the Divydvadana, ]). 1 66; and also in the Madhyamaka V/Ytti, p. 118 of the edition published by the Buddhist Text Society. D. ii. 214. JANA-VASABHA S STORY. 247 is compounded of concentration and effort with a [dominant] idea. In the fourth place a brother practises that way which is compounded of concentration and effort with investigation. These, sir, are the Four Ways to Iddhi revealed by the Exalted One who knows, who sees, the Arahant, Buddha Supreme, for the development thereof, for proficiency therein, for the elaboration thereof1. Now those recluses or brahmins who, in past times, have enjoyed Iddhi in one or more of its forms, they have all done so through practice and improvement in just these Four Ways. And those recluses or brahmins who, in future times, will enjoy Iddhi in one or more of its forms, they will all do so through practice and improvement in just these Four Ways. And those recluses or brahmins who, at the present time, enjoy Iddhi in one or more of its forms, they all do so through practice and improvement in just these Four Ways.

Do ye see, my lord gods Thirty-and-Three, in me a potency of Iddhi like that ? " " I too, Sirs, through practice and improvement in just these Four Ways to Iddhi [214], have acquired such power and potency therein." 23. Such was the matter of Brahma Sanawzkumara's speech. And having thus spoken he addressed the Thirty-Three Gods : — " Now what think ye, my lord gods Thirty-andThree, of the Three Avenues for arriving at Bliss manifested by the Exalted One who knows, who sees, by the Arahant, Buddha Supreme ? Which are the Three ? In the first place, Sirs, take a brother who is living in indulgence in the pleasures of sense, in association with bad conditions. He on a certain occasion hears the Aryan Truth, studies it and acquires both the main 1 There are two sorts of Iddhi, the worldly and the spiritual. On the former see above, Vol. I, pp. 272, 3 ; and on the latter Digha III, 112, 113. 248 XVIII. JANA-VASABHA SUTTANTA. D. ii. 214. and the subsidiary doctrines. Having come to this hearing, studying and acquisition, he takes to a life detached from the pleasures of sense, not associated with bad conditions. Under these circumstances he experiences ease and more than ease, happiness. Just as a feeling of complacency may develop into gladness, so does for him, under those circumstances, first ease arise, and, then more than ease, happiness. This, Sirs, is the First Avenue for arriving at Bliss manifested by the Exalted One . . . Buddha Supreme.

24. In the next place, Sirs, take a brother in whom the grosser conditions precedent 1 to action, speech and thought are not entirely calmed down. He on a certain occasion hears the Aryan Truth preached, studies it and acquires both the main and subsidiary doctrines. Having arrived at this hearing, studying and acquisition, the grosser conditions precedent to action, speech and thought in him become entirely calmed down. And from this ease is experienced, and then more than ease, happiness. Just as a feeling of complacency may develop into gladness, so does for him, under those circumstances, first ease arise and then more than ease, happiness. [215] This, Sirs, is the Second Avenue for arriving at Bliss manifested by the Exalted One . . . Buddha Supreme. 25. In the third place, Sirs, take the case of a brother who does not really know that ' This is good,' ' This is bad,' ' This is wrong,' ' This is not wrong,' ' This is to be followed,' ' This is to be avoided,' 4 This is base,' ' This is excellent,' ' This is of mixed dark and bright quality.' He on a certain occasion hears the Aryan Truth, studies it and acquires the main and subsidiary doctrines. Having arrived at this hearing, study and acquisition, he now really knows that ' This is good,' he really knows that ' This is bad,' ' This is wrong,' ' This is not wrong,' ' This is to be followed,' 4 This is to be avoided,' ' This is base,' ' This is

1 Sahkhara. This paragraph throws light on the celebrated verse given above, p. 232. D. ii. 216. JANA-VASABHA S STORY. 249 excellent,' ' This is of mixed dark and bright quality.' For him thus knowing, thus seeing, ignorance is put away, wisdom has arisen. From this extinction of ignorance, from the arising of wisdom, a sense of ease arises and, then more than ease, happiness. Just as a feeling of complacency may develop into gladness, so does for him, under these circumstances, first ease arise, and then more than ease, happiness. This, Sirs, is now the Third Avenue for arriving at Bliss manifested by the Exalted One who knows, who sees, Arahant, Buddha Supreme. These, Sirs, are [216] the Three Avenues for arriving at Bliss manifested by the Exalted One, who knows and sees, the Arahant, Buddha Supreme." 26. On this matter, lord, did Brahma Sana^kumara speak. And having so spoken he addressed the Thirty-Three Gods : — "Now what think ye, my lord gods Thirty-andThree, of the completeness wherewith the Exalted One, who knows, who sees, the Arahant, Buddha Supreme, hath revealed the Four Inceptions of Mindfulness 1 for attaining" to the Good. And which are the Four ? Take, Sirs, a brother who abides subjectively watchful over the body, ardent self-possessed mindful, that he may discern the unhappiness arising from coveting the things of the world. So, subjectively watchful, he attains to right concentration and right calm. He, having right concentration and right calm in his physical being, evokes knowledge of and insight into all other physical forms external to himself. So, again, he abides subjectively watchful over his feelings . . . over his heart, . . . over his ideas, ardent selfpossessed mindful, that he may discern the unhappiness arising from coveting the things of the world. So, subjectively watchful, he attains to right concentration and right calm. He, having right concentration and right calm in his feelings ... his heart ... his ideas,

1 The four Satipa//Mnas. 250 XVIII. JANA-VASABHA SUTTANTA. D. ii. 216. evokes knowledge of and insight into the ideas of others external to himself. These, Sirs, are the Four Inceptions of Deliberation for attaining to the Good completely revealed by the Exalted One, who knows, who sees, the Arahant, Buddha Supreme." 27. On this matter did Brahma Sana7«kumara speak. And having spoken he addressed the ThirtyThree Gods : — " Now what think ye, my lord gods Thirty-and Three, of the completeness wherewith the Exalted One, who knows, who sees, the Arahant, Buddha Supreme, hath revealed the Seven Requisites of Intellectual Concentration \ for practice of right Rapture, for the perfecting of Rapture ? Which are the Seven ? Right views, right intention, right speech, right action, right livelihood, [217] right effort, right mindfulness. That concentration of thought, Sirs, which is prepared by these seven factors, is called the Noble Right Rapture together with its bases, together with its requisites. Right intention suffices to maintain right views, right speech suffices to maintain right intention, right action suffices to maintain right speech, right livelihood suffices to maintain right action, right effort suffices to maintain right livelihood, right mindfulness suffices to maintain right effort, right rapture suffices to maintain right mindfulness, right knowledge suffices to maintain right rapture, right freedom suffices to maintain right knowledge.

If any one uttering right speech, Sirs, were to say : — 'Well hath the Exalted One proclaimed the Truth, — the Norm that in this life beareth fruit, that avails not for a time only -, that welcometh every one, that leadeth away and onward, that each one who hath intelligence may of and by himself understand ! ' Then in saying : " Wide opened are the portals to Nirvana ! ,; 2 akalika. The opposite tavakalika occurs above, p. 195. I), ii. 218. JANA-VASABHA S STORY. 25 I He would be rightly saying that. For, Sirs, the doctrine well proclaimed by the Exalted One is all that ; and "Wide opened are the portals to Nirvana! " For, Sirs, whosoever has unwavering1 faith in the Buddha, unwavering faith in the Truth, unwavering faith in the Order, and is endowed with the virtues pleasing to the Noble Ones ; and whatsoever new gods have appeared in our midst, led hither by the Law, to wit more than twenty-four lacs of Magadha disciples now dead and gone 2 ; these all through complete destruction of the Three Bonds, have become converted, and cannot be reborn in any state of woe, but are assured of attaining to the Insight (of the highest stages of the Path). [218] Moreover there are here Once-returners ;

" But of that other Breed to tell, Of higher merit 3, lo ! the tale I cannot reckon, lest perchance I should offend against the truth." 28. This, lord, was the matter of Brahma Sana?//- kumara's speech. And concerning what he had spoken, the reflection arose in the mind of the Great KingVessava^a : — " Wonderful truly is it, Sirs, marvellous is it, that there should be so glorious a Teacher, so glorious a proclaiming of the Truth, and that such glorious avenues to distinction4 should be made known ! " 1 Avecca, not as Childers thought from ava + eti but from a + vi + eti. Buddhaghosa says acala. Veti (not in Childers) is to wane (see S. I, 135; A. II, 51; KV. 66; Asl. 329), but one can scarcely say ' unwaning faith.' 2 The reading is uncertain. As it stands the deceased disciples belong only to the second group — the new gods. It is quite possible that it is intended to include them also among the men of faith and virtue in the first group. 3 These must be Anagamins, Non-returners, those who, reborn in one of the heavens, will attain Arahantship there, without returning at all to this world.

4 Visesadhigama. See note above on § 13. 252 XVIII. JANA-VASABHA SUTTANTA. D. ii. 218. Then, lord, Brahma Sanawkumara discerning this reflection in the mind of the Great King Vessavawa, spake thus to him : — " Now what thinks my lord, the Great King Vessavana. ? There both has been in past times, a Teacher so glorious, a proclaiming of the Truth so glorious, a making known such glorious avenues to distinction, and there will be also in future times a Teacher so glorious, [214] a proclaiming of the Truth so glorious, a making known such glorious avenues to distinction." 29. This was the matter whereof Brahma Sana??zkumara spoke to the Thirty-Three Gods. And this matter the Great Kingf Vessavazza, when he had, in his own person, heard it and assented to it, reported to his own following. And this matter the spirit Janavasabha, when he had in his own person heard it so reported by Vessavawa, reported to the Exalted One. And this matter the Exalted One, when he had in his own person heard it and assented to it, and had also intuitively discerned itv reported to Ananda. And this matter the venerable Ananda, when he had in his own person heard it from the Exalted One and assented to it, reported to the brethren and the sisterhood, to believing laymen and laywomen. And the System waxed influential and prosperous and expanded and broadened with the numbers that joined, so well was it spread abroad among men.1

Here endeth Jana-vasabha's Story. 1 Afterwards interpreted to mean ' gods and men ' (see pp. 235, 236). But the last two sentences refer here to men and women only. To put in the gods spoils the climax. This Suttanta is certainly, in some respects, among the most interesting in the collection ; and for the history of the literature is of great importance. The subject is twofold, both necessary points at the time, and both scarcely intelligible, without a little attention, to modern Western minds. Even in the East, and to Buddhists, the story now seems somewhat strange and antiquated. The success of the method of argument here adopted has been so far complete that the need of the argument has ceased, the point of view has changed, and the Suttanta, among the most popular in early times, is now, compared to others dealing with the positive side of the doctrine, considered of minor value. The two points are those of the brahmins and the gods. The method of the argument is not to argue about anything ; to accept the opponents' position throughout, and simply to out-flank it by making the gods and the brahmins themselves act and speak as quite good Buddhists, and take for granted the Buddhist position on ethical matters. This is of course, from one point of view, logically absurd. No militant brahmin, in favour of the pecuniary or social advantages allowed to brahmins by birth, would speak or act thus. No god, as he was supposed by his worshippers to be (and he existed only as such), would speak or act thus. But the composer (or composers) of the Govinda knew this quite well. And he is (or they are) scrupulously polite. The actions imputed to the brahmin and the gods, the words put into their mouths, are quite admirable. No one can blame the story-teller that they happen also to be Buddhist. The question as to what the good brahmin ought to be, what a good god ought to do or say, is quietly begged in the most delicate way. On this point — the ethical doctrine — the narrator is thoroughly in earnest ; and he no less thoroughly enjoys the irony of the incongruities involved. It is the fashion to label all Buddhist writings, without discrimination, as insufferably dull ; and the fashion

will be kept up, no doubt, among those who do not see the point of the really very able way in which, sometimes, it is all done. But we may be permitted to appreciate a clever story (even with a moral) in spite of the fact that the story part is a story — all make-believe, none of it historically true. It has been pointed out above (Vol. I, 208), how a brahmin law book, at a time when the increasing respect paid to Wanderers and Bhikkhus threatened loss of prestige and profit to the sacrificing priests, puts into the mouth of Prajapati the ferocious remark that he who praises such people (the wandering teachers, &c.) ' becomes dust and perishes.' The writer hoped (quite in vain as it turned out) to gain acceptance for his view by attributing it to a deity. This polemical device was quite in accord with the literary ethics of the day. The choice of the god has an artistic touch, and the anecdote se 11011 c vero e ben trovato. Quite a number of other instances might be quoted from Indian books of all ages, though not from Pali works later than the Nikayas, nor from works written in Ceylon or Burma. And they are found also in other lands and other literatures. The device is peculiar, not to India, but to a certain stage in religious beliefs and literary taste. It is not in reality so good a device as, at first sight, it seems to be. There are many instances, like the one just quoted, where it has altogether failed. As applied here, in the Govinda, the device has failed as regards the brahmins K Where it has had a measure of success (that is, where the opinion thus fathered on a deity has become more or less an accepted opinion), it probably owes more to its validity, or to its appeal to the feeling of the times, than to the help of the deity invoked. The reader may be reminded that the habit of assuming that the deity is on one's own side, of taking it for granted that He shares one's own opinions, comes out quite clearly in modes of expression in constant use, even by very exalted personages, in the Europe of to-day.

Our Suttanta introduces us, in the first scene of the play, to heaven. There the gods rejoice at the increase in their numbers through the appearance, in their midst, of new gods produced by the good Karma of the followers of the new view of life put forward by Gotama. The king of the gods voices their satisfaction in a hymn ; and then utters, in eight paragraphs, a eulogy on the Buddha. In scene two the still higher god, Maha-brahma, appears. He desires to hear the eulogy, which is accordingly repeated for his benefit. He approves of it, and 1 This question has been fully discussed, and the reasons for the failure given, above, Vol. I, pp. 105, 138 ff., and especially 141. adds that the Exalted One had long been as wise as that. In support of this he then tells the story which forms the second act, as it were, in many scenes. Here we have Brahma's view (that is, the view of the author or authors of the Govinda) concerning the ideal brahmin. It is really very funny ; whether we compare it with the actual brahmin of to-day, or with the brahmin as described in the epics and the law books, or with the brahmin as he probably really was in the Buddha's time. The last must have been in the authors' mind all the time ; and the incongruity, though quite courteous, is sufficiently startling.

The episode told in Act I, Scenes 1 and 2, has already occurred, nearly word for word, in the Jana-vasabha : — Jana-vasabha 12, 13 = Govinda 2, 3. The intervening passage (Govinda 4-13) contains Sakka's eulogy. A eulogy is also part of the Jana-vasabha (§§ 22 ff.). But it is there put, at a later stage in the episode, into the mouth of Brahma, and deals accordingly with much deeper matters l. What is the conclusion to be drawn from these facts ? They would be explained if the episode had existed in the community before either of these Suttantas had been put into its present shape ; and had been so popular that it had been worked up, by different authors, in slightly differing ways. Or the author or authors of either Suttanta might have altered an episode, already incorporated in the other, to harmonize better with the particular lines of his own story. In that case it must be the Govinda version that is the later. In it the eulogy is put into the mouth of Sakka, and altered to suit that divinity, because Brahma's speech was wanted for the story to follow. In either case it is evident that, at the time when these Suttantas were put together as we have them, the legendary material current among the community was still in a fluid, unstable, condition, so that it was not only possible, it was considered quite the proper thing, to add to or alter it.a