Prophecy / Vision

UILLAC UMA. O giver of all warmth and light O Sun! I fall and worship thee. For thee the victims are prepared, A thousand llamas and their lambs Are ready for thy festal day. The sacred fire’ll lap their blood, In thy dread presence, mighty one, After long fast thy victims fall. OLLANTAY. Who comes hither, Piqui Chaqui? Yes, ’tis the holy Uillac Uma; He brings his tools of augury. No puma more astute and wise I hate that ancient conjurer Who prophesies of evil things, I feel the evils he foretells; ’Tis he who ever brings ill-luck.

(Walks up and exit.) OLLANTAY. Ollantay, thou art a man, No place in thy heart for fear; Cusi Coyllur, surround me with light. Piqui Chaqui, where art thou? PIQUI CHAQUI. (jumping up). I was asleep, my master, And dreaming of evil things. OLLANTAY. Of what? PIQUI CHAQUI. Of a fox with a rope round its neck. OLLANTAY. Sure enough, thou art the fox. PIQUI CHAQUI. It is true that my nose is growing finer, And my ears a good deal longer.

(She points to the stone door.) TUPAC YUPANQUI. What door is this? (Enter MAMA CCACCA and PITU SALLA. Mama Ccacca kneels and kisses the Inca’s hand.) MAMA CCACCA. Is it a dream or reality, That I behold my sovereign? Tupac Yupanqui. Open that door. (Mama Ccacca opens the door.) (CUSI COYLLUR discovered chained and fainting, with a puma and a snake, one on each side of her.) YMA SUMAC. O my mother, I feared to find That you had already passed away; Pitu Salla! Haste. Bring water. Perhaps my dove may still revive.

OLLANTAY. O renowned King, great Yupanqui, In her you see my long lost wife. (Prostrates himself before the Inca.) TUPAC YUPANQUI. It all appears a dream to me. The ‘Star’! my sister! and thy wife. O sister! what newly found joy. O Cusi Coyllur, my sister, Come here to me, and embrace me, Now thou art delivered from woe. (Music.) Thou hast found thy loving brother; Joy calms the anguish of my heart. (Embraces Cusi Coyllur.)

They say that in the time of the deluge called unu pachacuti there was a mountain named Guasano in the province of Quito and near a town called Tumipampa. The natives still point it out. Up this mountain went two of the Canaris named Ataorupagui and Cusicayo. As the waters increased the mountain kept rising and keeping above them in such a way that it was never covered by the waters of the flood. In this way the two Canaris escaped. These two, who were brothers, when the waters abated after the flood, began to sow. One day when they had been at work, on returning to their hut, they found in it some small loaves of bread, and a jar of chicha, which is the beverage used in this country in place of wine, made of boiled maize. They did not know who had brought it, but they gave thanks to the Creator, eating and drinking of that provision. Next day the same thing happened.

It is important to note that these barbarians could tell nothing more respecting what happened from the second creation by Viracocha down to the time of the Incas. But it may be assumed that, although the land was peopled and full of inhabitants before the Incas, it had no regular government, nor did it have natural lords elected by common consent to govern and rule, and who were respected by the people, so that they were obeyed and received tribute. On the contrary all the people were scattered and disorganized, living in complete liberty, and each man being sole lord of his house and estate. In each tribe there were two divisions. One was called Hanansaya, which means the upper division, and the other Hurinsaya, which is the lower division, a custom which continues to this day. These divisions do not mean anything more than a way to count each other, for their satisfaction, though afterwards it served a more useful purpose, as will be seen in its place.

After he saw the apparition in Urcos, the Inca came to Cuzco, and conceived the plan of conquering and tyrannizing over all the country that surrounds Cuzco. For it is to be understood that, although his father and grandfather had conquered and robbed in these directions, as their only object was rapine and bloodshed, they did not place garrisons in the places they subdued, so that when the Inca, who had conquered these people, died, they rose in arms and regained their liberty. This is the reason that we repeat several times that a place was conquered, for it was by different Incas. For instance Mohina and Pinahua, although first overrun by Inca Rocca, were also invaded by Yahuar-huaccac, and then by Viracocha and his son Inca Yupanqui. Each town fought so hard for its liberty, both under their Sinchis and without them, that one succeeded in subjugating one and another defeated another.

While this was proceeding with the messengers of the Chancas, the Chanca army was coming nearer to Cuzco. Inca Yupanqui made great praying to Viracocha and to the Sun to protect the city. One day he was at Susurpuquio in great affliction, thinking over the best plan for opposing his enemies, when there appeared a person in the air like the Sun, consoling him and animating him for the battle. This being held up to him a mirror in which the provinces he would subdue were shown, and told him that he would be greater than any of his ancestors: he was to have no doubt, but to return to the city, because he would conquer the Chancas who were marching on Cuzco. With these words the vision animated Inca Yupanqui. He took the mirror, which he carried with him ever afterwards, in peace or war, and returned to the city, where he began to encourage those he had left there, and some who came from afar. The latter came to look on, not daring to declare for either party, fearing the rage of the conqueror if they should join the conquered side. Inca Yupanqui, though only a lad of 20 or 22 years, provided for everything as one who was about to fight for his life.

Besides this, Pachacuti Inca Yupanqui, considering the small extent of land round Cuzco suited for cultivation, supplied by art what was wanting in nature. Along the skirts of the hills near villages, and also in other parts, he constructed very long terraces of 200 paces more or less, and 20 to 30 wide, faced with masonry, and filled with earth, much of it brought from a distance. We call these terraces andenes, the native name being sucres. He ordered that they should be sown, and in this way he made a vast increase in the cultivated land, and in provision for sustaining the companies and garrisons.

While Inca Yupanqui proceeded with these measures, his sons had completed the conquest of the Collao. When they arrived in the vicinity of Charcas, the natives of Paria, Tapacari, Cochabambas, Poconas and Charcas retreated to the country of the Chichas and Chuyes, in order to make a combined resistance to the Incas, who arrived where their adversaries were assembled, awaiting the attack. The Inca army was in three divisions. A squadron of 5000 men went by the mountains, another of 20,000 by the side of the sea, and the rest by the direct road. They arrived at the strong position held by the Charcas and their allies, and fought with them. The Incas were victorious, and took great spoils of silver extracted by those natives from the mines of Porco. It is to be noted that nothing was ever known of the 5000 orejones who entered by the mountains or what became of them. Leaving all these provinces conquered, and subdued, Amaru Tupac Inca and Apu Paucar Usnu returned to Cuzco where they triumphed over their victories, Pachacuti granting them many favours, and rejoicing with many festivals and sacrifices to idols.

It has been related how the Inca Yupanqui placed garrisons of Cuzco soldiers, and a governor called tucuyrico in all the provinces he conquered and oppressed. It must be known that owing to his absorbing occupations in conquering other provinces, training warriors, and placing his son in command for the conquest of Chinchay-suyu, he had not been able to put his final intentions and will into execution, which was to make those he oppressed submissive subjects and tributaries. Seeing that the people were in greater fear at beholding the valour of Tupac Inca, he determined to have a visitation of the land, and nominated 16 visitors, four for each of the four suyus or divisions of the empire, which are Cunti-suyu from Cuzco south and west as far as the South Sea, Chinchay-suyu from Cuzco to the north and west, Anti-suyu from Cuzco to the east, and Colla-suyu from Cuzco to the south, south-west, and south-east.

Tupac Inca was indignant, and raised a powerful army which he divided into three parts. He led the first in person, entering the Anti-suyu by Ahua-tona. The second was entrusted to a captain named Uturuncu Achachi, who entered Anti-suyu by a town they call Amaru. The third, under a captain named Chalco Yupanqui, advanced by way of Pilcopata. All these routes were near each other, and the three divisions formed a junction three leagues within the forest, at a place called Opatari, whence they commenced operations against the settlements of the Antis. The inhabitants of this region were Antis, called Opataris, and were the first to be conquered. Chalco Yupanqui carried an image of the Sun.

This fortress was intact until the time of the differences between Pizarro and Almagro, after which they began to dismantle it, to build with its stones the houses of Spaniards in Cuzco, which are at the foot of the fortress. Great regret is felt by those who see the ruins. When it was finished, the Inca made many store houses round Cuzco for provisions and clothing, against times of necessity and of war; which was a measure of great importance.

Huayna Ccapac, on this account, returned to Tumipampa, where he recruited his army, preparing to resume the attack on the Cayambis. At this time some orejones deserted the Inca, leaving him to go back to Cuzco. Huayna Ccapac satisfied the rest by gifts of clothes, provisions, and other things, and he formed an efficient army.

Huayna Ccapac was a brave man, and was not dismayed. On the contrary it raised his spirit and he resolved to be avenged. He again got ready his forces and marched in person against the fortress of the Cayambis. He formed the army in three divisions. He sent Michi with a third of the army to pass on one side of the fortress without being seen. This detachment consisted of Cuzco orejones, and men of Chinchay-suyu. They were to advance five marches beyond the fortress and, at a fixed time, return towards it, desolating and destroying. The Inca, with the rest of his army marched direct to the attack of the fortress, and began to fight with great fury. This continued some days, during which the Inca lost some men. While the battle was proceeding, Michi and those of Chinchay-suyu turned, desolating and destroying everything in the land of the Cayambis.

Huascar divided his army into three divisions. One consisted of the men of Cunti-suyu, Charcas, Colla-suyu, Chuys, and Chile under the command of a captain named Arampa Yupanqui. His orders were to advance over Cotabamba towards another neighbouring province of the Omasayos, to harass the enemy on the side of the river of Cotabamba and the Apurimac bridge. The survivors of the former battles, under Huanca Auqui, Ahua Panti, and Pacta Mayta, were to attack the enemy on one flank, and to march into Cotabamba. Huascar in person commanded a third division. Thus all the forces of both Huascar and Atahualpa were in Cotabamba.

Chalco Chima and Quiz-quiz then retreated to the other side of the river Cotabamba. Huascar, satisfied with what he had done, did not follow up his advantages, but enjoyed the victory which fortune had placed in his hands. For this he took a higher position. Chalco Chima and Quiz-quiz, who were experienced in such manoeuvres, seeing that they were not followed, decided to rest their troops, and on another day to attack those who believed themselves to be conquerors. They sent spies to the camp of Huascar, and found from them that Huascar would send a certain division of his troops to take Atahualpa's captains, without their being able to escape.

And Manco Inca had been a traitor to your Majesty and was a fugitive in the Andes where he died or was killed. Your Majesty caused his son to be brought out, in peace, from those savage wilds. He was named Don Diego Sayri Tupac. He became a Christian, and provision was made for him, his sons and descendants. Sayri Tupac died as a Christian, and he who is now in the Andes in rebellion, named Titu Cusi Yupanqui, is not a legitimate son of Manco Inca, but a bastard and apostate. They hold that another son is legitimate who is with the same Titu, named Tupac Amaru, but he is incapable and the Indians called him uti. Neither one nor the other are heirs of the land, because their father was not legitimate.

He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.

But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.

They who imagine truth in untruth, and see untruth in truth, never arrive at truth, but follow vain desires.

They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.

If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to law,--then his glory will increase.

If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.

As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.

Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.

If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.

If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.

Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth the sixteenth particle of those who have well weighed the law.

"One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).

Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.

But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.

Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet.

And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law.

Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.

The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.

Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.

Rouse thyself! do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world and in the next.

Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world and in the next.

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do.

He whose conquest is not conquered again, into whose conquest no one in this world enters, by what track can you lead him, the Awakened, the Omniscient, the trackless?

He whom no desire with its snares and poisons can lead astray, by what track can you lead him, the Awakened, the Omniscient, the trackless?

Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).

Difficult (to obtain) is the conception of men, difficult is the life of mortals, difficult is the hearing of the True Law, difficult is the birth of the Awakened (the attainment of Buddhahood).

Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.

The Awakened call patience the highest penance, long-suffering the highest Nirvana; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.

Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.

There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;

Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.

Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees.

But that is not a safe refuge, that is not the best refuge; a man is not delivered from all pains after having gone to that refuge.

He who takes refuge with Buddha, the Law, and the Church; he who, with clear understanding, sees the four holy truths:--

Viz. pain, the origin of pain, the destruction of pain, and the eightfold holy way that leads to the quieting of pain;--

That is the safe refuge, that is the best refuge; having gone to that refuge, a man is delivered from all pain.

A supernatural person (a Buddha) is not easily found, he is not born everywhere. Wherever such a sage is born, that race prospers.

Happy is the arising of the awakened, happy is the teaching of the True Law, happy is peace in the church, happy is the devotion of those who are at peace.

He who pays homage to those who deserve homage, whether the awakened (Buddha) or their disciples, those who have overcome the host (of evils), and crossed the flood of sorrow, he who pays homage to such as have found deliverance and know no fear, his merit can never be measured by anybody.

He who has tasted the sweetness of solitude and tranquillity, is free from fear and free from sin, while he tastes the sweetness of drinking in the law.

He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.

Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth!

Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.

He who destroys life, who speaks untruth, who in this world takes what is not given him, who goes to another man's wife;

There is no path through the air, a man is not a Samana by outward acts. The world delights in vanity, the Tathagatas (the Buddhas) are free from vanity.

There is no path through the air, a man is not a Samana by outward acts. No creatures are eternal; but the awakened (Buddha) are never shaken.

A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.

A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.

He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.

The best of ways is the eightfold; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.

You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.

Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by Sugata (Buddha).

The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.

The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.

They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.

They who fear when they ought not to fear, and fear not when they ought to fear, such men, embracing false doctrines, enter the evil path.

They who forbid when there is nothing to be forbidden, and forbid not when there is something to be forbidden, such men, embracing false doctrines, enter the evil path.

They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.

The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.

The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.

He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.

The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.

A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.

And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.

The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.

He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.

If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.

The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.

After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.

A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.

Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.

Thus have I heard. The Blessed One was once dwelling in Ra^agaha, on the hill called the Vulture’s Peak. Now at that time A|4tasattu, the son of the queen-consort ofVideha origin 2, the king of Magadha, was desirous of attacking the Va^ians; and he said to himself, ‘ I will root out these Va^"CH. ^ians, mighty and powerful 1 though they be, I will destroy these Vajgians, I will bring these Va^ians to utter ruin!’

So he spake to the Brihman Vassakdra, the prime-minister of Magadha, and said: ‘ Come now, O Brdhman, do you go to the Blessed One, and bow down in adoration at his feet on my behalf, and enquire in my name whether he is free from illness and suffering, and in the enjoyment of ease and comfort, and vigorous health. Then tell him that A^dtasattu, son of the Vedehi, the king of Magadha, in his eagerness to attack the Va^ians, has resolved, “ I will root out these Va^ians, mighty and powerful though they be, I will destroy these Va^ians, I will bring these Va^ians to utter ruin!” And bear carefully in mind whatever the Blessed One may predict, and repeat it to me. For the Buddhas speak nothing untrue!’

Then the Brahman Vassakdra hearkened to the words of the king, saying, ‘ Be it as you say.’ And ordering a number of magnificent carriages to be made ready, he mounted one of them, left Rd^agaha with his train, and went to the Vulture’s Peak, riding as far as the ground was passable for carriages, and then alighting and proceeding on foot to the place where the Blessed One was. On arriving there he exchanged with the Blessed One the greetings and compliments of friendship and civility, sat down respectfully by his side [and then delivered to him the message even as the king had commanded x ].

Now at that time the venerable Ananda was standing behind the Blessed One, and fanning him. And the Blessed One said to him: ‘ Have you heard, Ananda, that the Vaj^ians hold full and frequent public assemblies?’ ‘ Lord, so I have heard,’ replied he. ‘ So long, Ananda/ rejoined the Blessed One, ‘ as the Vajg'ians hold these full and frequent public assemblies; so long may they be expected not to decline, but to prosper.’ [And in like manner questioning Ananda, and receiving a similar reply, the Blessed One declared as follows the other conditions which would ensure the welfare of the V aj^rian confederacy 2.] ‘ So long, Ananda, as the Vaggians, meet together in concord, and rise in concord, and carry out their undertakings in concord—so long as they enact nothing not already established, abrogate nothing that has been already enacted, and act in accordance with the ancient institutions of the Vaggiaas as established in former days—so long as they honour and esteem and revere and support the Vaggian elders, and hold it a point of duty to hearken to their words—so long as no women or girls B 2 CH. belonging to their clans are detained among them by force or abduction—so long as they honour and esteem and revere and support the Vaj^ian shrines 1 in town or country, and allow not the proper offerings and rites, as formerly given and performed, to fall into desuetude—so long as the rightful protection, defence, and support shall be fully provided for the Arahats among them, so that Arahats from a distance may enter the realm, and the Arahats therein may live at ease—so long may the Vajgians be expected not to decline, but to prosper.’

Then the Blessed One addressed Vassakara the Brahman, and said: ‘ When I was once staying, O Brahman, at Vesali at the Sarandada Temple 2, I taught the Va^ians these conditions of welfare; and so long as those conditions shall continue to exist among the Va g^ians, so long as the Va^ians shall be well instructed in those conditions, so long may we expect them not to decline, but to prosper.’ ‘We may expect then,’ answered the Brahman,‘the welfare and not the decline of the Va^ians when they are possessed of any one of these conditions of welfare, how much more so when they are possessed of all the seven. So, Gotama, the Vajgians cannot be overcome by the king of Magadha; that is, not in battle, without diplomacy or breaking up their alliance 3. And now, Gotama, we must go; we are busy, and have much to do.’ ‘ Whatever you think most fitting, O Brahman,’ was the reply. And the Brahman Vassak&ra, de¬ lighted and pleased with the words of the Blessed One, rose from his seat, and went his way.

Now soon after he had gone the Blessed One addressed the venerable Ananda, and said: ‘ Go now, Ananda, and assemble in the Service Hall such of the Brethren 1 as live in the neighbourhood of Rafagaha.’ in colloquial English. The Sum. Vil. (fol. /i) says akarawiya, akatabbi agahetabba: yadidan, nipata-mattan: yuddhassati, kararaatthe sami-va^anan, abhimukhena yuddhena gahetuh na sakkd ti attho. UpalapanS, which I have only met with here, must mean ‘ humbug, cajolery, diplomacy; ’ see the use of the verb upa-lapeti, at Mah&Vagga V, 2, 21; (rat. II, 2 66, 267; Pat. in the 70th PaA Sum.Vil. explains it, at some length, as making an alliance, by gifts, with hostile intent, which comes to much the same thing. The root I think is li. And he did so; and returned to the Blessed One, and informed him, saying: ‘ The company of the Brethren, Lord, is assem¬ bled, let the Blessed One do as seemeth to him fit.’ And the Blessed One arose, and went to the Service Hall; and when he was seated, he addressed the Brethren, and said: ‘ I will teach you, O mendicants, seven conditions of the welfare of a community. Listen well and attend, and I will speak.’ ‘Even so, Lord,’ said the Brethren, in assent, to the Blessed One; and he spake as follows: ‘ So long, O mendicants, as the brethren meet together in full and frequent assemblies—so long as they meet together in concord, and rise in con¬ cord, and carry out in concord the duties of the order — so long as the brethren shall establish nothing that has not been already prescribed, and abrogate nothing that has been already established, and act in accordance with the rules of the order as now laid down—so long as the brethren honour and esteem and revere and support the elders of expe¬ rience and long standing, the fathers and leaders of the order, and hold it a point of duty to hearken to their words—so long as the brethren fall not under the influence of that craving which, springing up within them, would give rise to renewed exist¬ ence 1 —so long as the brethren delight in a life of solitude—so long as the brethren so train their minds 2 that good and holy men shall come to them, and those who have come shall dwell at ease —so long may the brethren be expected, not to decline, but to prosper. So long as these seven con¬ ditions shall continue to exist among the brethren, so long as they are well-instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’

‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘Hirimani,’ ti pfipa-gigu/^^ana-lakkharcdya hiriyt yutta^ittS. ‘Otttpf’ ti papato bhaya-lakkharcena ottappena samannagatS: that is, loathing sin as.contrasted with fear of sin. But this is rather a gloss than an exact and exclusive definition. Ahirika is shamelessness, anotappaw frowardness. At Git. I, ‘ So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in (mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind,) so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’

And whilst the Blessed One stayed there at Ra^agaha on the Vulture’s Peak he held that com¬ prehensive religious talk with the brethren on the nature of upright conduct, and of earnest contem¬ plation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance 1.’ The expression ‘set round with’ is in Pali paribh&vita, which Dr. Morris holds to be etymologically exactly parallel to our phrase ‘perfected by,’ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhu. In the Wetokhila by a brooding hen. Buddhaghosa says simply slla-paribhSvito ti Sdesu yamhi sile th atvfl magga-samtdhiw nibbattenti so tena silena paribh&vito. ‘The samtdhi belonging to the (Noble Eightfold) Path is said to be paribhtivito by that virtue, in which they (that is, the converted) are steadfast whilst they practice the samadhi.’ Tf-JE BOOK OF THE GREAT DECEASE. CH.

Now when the Blessed One had sojourned at Ra^agaha as long as he pleased, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go to Ambala///£ik&.’ ‘ So be it, Lord! ’ said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala^/dka.

There the Blessed One stayed in the king’s house and held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

Now when the Blessed One had stayed as long as was convenient at Ambala^/zika, he ad¬ dressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Nalandi.’ ‘So be it, Lord!’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nilanda; and there, at Nilandi, the Blessed One stayed in the P&varika mango grove.

1 Now the venerable Sariputta came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: ‘ Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samara or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom.’ ‘ Grand and bold are the words of thy mouth, Sariputta: verily, thou hast burst forth into a song of ecstasy! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to?’ ‘ N ot so, O Lord! ’ ‘ Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours]?’ ‘ Not so, O Lord!’ ‘ But at least then, O Sariputta, thou knowest me as the Arahat Buddha now alive, and hast pene¬ trated my mind [in the manner I have mentioned]! ’ ‘Not even that, O Lord!’ ‘You see then, Sariputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold? Why do you burst forth into such a song of ecstasy?’

‘ O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora^as, and with one gate alone; and the king might have a watchman there, clever, ex¬ pert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt; knowing all those mental faults which make men weak; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now V ] 8. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk with the brethren on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

Now when the Blessed One had stayed as long as was convenient at Nalanda, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Paialigama.’ ‘ So be it, Lord! ’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to PSialigama.

J Now the disciples at Paialigima heard of his arrival there, and they went to the place where he was, took their seats respectfully beside him, and invited him to their village rest house. And the Blessed One signified, by silence, his consent.

Then the Paialigdma disciples seeing that he had accepted the invitation, rose from their seats, and went away to the rest house, bowing to the Blessed One and keeping him on their right as they past him 1 2. On arriving there they made the rest house fit in every way for occupation x, placed seats in it, set up a water-pot, and fixed an oil lamp. Then they returned to the Blessed One, and bowing, stood beside him, and said: ‘ All things are ready, Lord! It is time for you to do what you deem most fit.’

And the Blessed One robed himself, took his bowl and other things, went with the brethren to the rest house, washed his feet, entered the hall, and took his seat against the centre pillar, with his face towards the east. And the brethren also, after washing their feet, entered the hall, and took their seats round the Blessed One, against the western wall, and facing the east. And the Pa/aligama disci¬ ples too, after washing their feet, entered the hall, and took their seats opposite the Blessed One, against the eastern wall, and facing towards the west.

1 2 Then the Blessed One addressed the Paialigama disciples, and said: ‘ Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. In the first place the wrong-doer, devoid of rectitude, 4 alls into great poverty through sloth] in the next place his evil repute gets noised abroad; thirdly, whatever society he enters—whether of Brahmans, nobles, heads of houses, or Samaras— he enters shyly and confused; fourthly,(he is full of anxiety when he dies; and lastly, on the dis¬ solution of the body, after death, he is reborn into some unhappy state of suffering or woe 1. This, O householders, is the fivefold loss of the evil-doer! ’

When the Blessed One had thus taught the disciples, and incited them, and roused them, and gladdened them, far into the night with religious discourse, he dismissed them, saying, ‘ The night is far spent, O householders. It is time for you to do what you deem most fit.’ ‘ Even so, Lord! ’ answered the disciples of Pa/aligama, and they rose from their seats, and bowing to the Blessed One, and keeping him on their right hand as they passed him, they departed thence. And the Blessed One, not long after the disciples [11] C of Pa/aligama had departed.thence, entered into his private chamber.

And the Blessed One, with his great and clear vision, surpassing that of ordinary men, saw thousands of those fairies haunting Pd/alighma. And he rose up very early in the morning, and said to Ananda: ‘ Who is it then, Ananda, who is build¬ ing a fortress at Pa/aligama? ’ ‘Sunidha and Vassakara, Lord, the chief minis¬ ters of Magadha, are building a fortress there to keep back the Vaggians.’

Now Sunidha and Vassakara, the chief ministers of Magadha, proceeded to the place where the Blessed One was. And when they had come there they exchanged with the Blessed One the greetings and compliments of friendship and civility, and stood there respectfully on one side. And, so standing, Sunidha and Vassakira, the chief ministers of Magadha, spake thus to the Blessed One: ‘ May the venerable Gotama do us the honour of taking his meal, together with the company of the brethren, at our house to-day.’ And the Blessed One signified, by silence, his consent.

Then when Sunidha and Vassakara, the chief ministers of Magadha, perceived that he had given his consent, they returned to the place where they dwelt. And on arriving there, they prepared sweet dishes of boiled rice, and cakes; and informed the Blessed One, saying: Buddhist scriptures. To those who conclude that such a passage must have been written after the event that is prophesied, it is valuable evidence of the age both of the Maha Vagga and of the be applied to its full extent, as the time at which Paiali-gama had grown into the great and important city of Pa/ali-putta is not as yet known with sufficient certainty. The late Burmese tradition on this point given in Bigandet’s Legend of the Burmese Buddha, vol. ii, p. 183, can scarcely be depended upon, though it doubt¬ less rests on older documents, and is mentioned also by Hiouen Thsang. The curious popular belief as to good and bad fairies haunting the sites of houses gave rise to a quack science, akin to astrology,, called vatthu-vi^a, which Buddhaghosa explains here at some length, and which is frequently condemned elsewhere in the Pali Pi/akas. See, for instance, § 1 of the Maha-silawz, translated below edifying legend, No. 40, in my ‘Buddhist Birth Stories,' pp. C 2 CH. ‘ The hour of food has come, O Gotama, and all is ready.’ And the Blessed One robed himself early, took his bowl with him, and repaired with the brethren to the dwelling-place of Sunidha and Vassakara, and sat down on the seat prepared for him. And with their own hands they set the sweet rice and the cakes before the brethren with the Buddha at their head, and waited on them till they had had enough. And when the Blessed One had finished eating his meal, the ministers brought a low seat, and sat down respectfully at his side.

And when they were thus seated the Blessed One gave thanks in these verses:— ‘Wheresoe’er the prudent man shall take up his abode Let him support there good and upright men of self-control. Let him give gifts to all such deities as may be there. Revered, they will revere him: honoured, they honour him again; Are gracious to him as a mother to her own, her only son. And the man who has the grace of the gods, good fortune he beholds V

But the Blessed One went on to the river. And at that time the river Ganges was brimful and overflowing 1; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work 2. Then the Blessed One as instantaneously as a strong man would stretch forth his arm, or draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of the brethren.

And the Blessed One beheld the people looking for boats and rafts, and as he beheld them he brake forth at that time into this song:— ‘ They who cross the ocean drear Making a solid path across the pools— Birth Stories ’), that by the deities are here meant the ‘ good and upright men of self-control,’ mentioned in the previous clause. The verses were perhaps originally non-Buddhistic. CH. Whilst the vain world ties its basket rafts— These are the wise, these are the saved indeed 1!’ How the metre of the verses in the text fell into the confusion in which it at present stands is not easy to see. One would expect— Ye visa^ga pallalani taranti annavam sa.ra.rn Kullaw hi g-ano bandhati ti«»a medhavino gana. That a gloss can creep into the text, even in verses, is clear from the indisputable instance at Gataka II, 35; and the words setuzv katvana would have been a very natural gloss had the passage once stood as above. Then supposing that a copyist or reciter had found the words ye visagga pallalani setuz« katv&na taranti annavam sara vi, he might have corrected, as he thought, the order of the words so as to avoid any possibility of the words being taken to mean that the setu, the solid causeway, was made over the annavam sara m, the vastly deep, which would be pal¬ pably absurd. Buddhaghosa found setuwz katvana in the text, but it is not possible to tell in what order he found the words. The Tumour MS. of the Sumangala VMsini has pabandhati, but a Ceylon copy of the Samanta Pasadika confirms the Burmese read¬ ing bandhati at Maha Vagga VI, 28, 13. I need scarcely say that the translation follows the printed text. We know too little make a passing note of such curiosities. On vanishing away from a place, comp, below, III, 22.

Now the Blessed One addressed the venera¬ ble Ananda, and said: ‘ Come, Ananda, let us go on to Ko/igama.’ ‘ So be it, Lord!’ said Ananda, in assent, to the Blessed One. The Blessed One proceeded with a great company of the brethren to Kodgima; and there he stayed in the village itself 1.

And at that place the Blessed One addressed the brethren, and said: ‘It is through not under¬ standing and grasping four Noble Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I!’ ‘ And what are these four?’ ‘ The noble truth about sorrow; the noble truth about the cause of sorrow; the noble truth about the cessation of sorrow; and the noble truth about the path that leads to that cessation. But when these noble truths are grasped and known the craving for existence is rooted out, that which leads to renewed existence is destroyed, and then there is no more birth! ’

Thus spake the Blessed One; and when the Happy One had thus spoken, then again the Teacher said: ‘ By not seeing the four Noble Truths as they really are, Long is the path that is traversed through many a birth; When these are grasped, the cause of birth is then removed, The root of sorrow rooted out, and there is no more birth.’

There too, while staying at Ko/igama, the Blessed One held that comprehensive religious dis¬ course with the brethren on the nature of upright conduct, and of earnest contemplation, and of in¬ telligence. ‘Great is the fruit, great the advan¬ tage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils,—that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

Now when the Blessed One had remained as long as was convenient at Koifigima, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to the villages of N&dika.’ * So be it, Lord!’ said Ananda, in assent, to the Blessed One. And the Blessed proceeded to the villages of Nadika with a great company of the brethren; and there, at Nadika, the Blessed One stayed at the Brick Hall 1.

And the venerable Ananda went to the Blessed One and paid him reverence and took his seat beside him. And when he was seated, he addressed the Blessed One, and said: ‘ The brother named Si/^a has died at Nadika, Lord. Where has he been reborn, and what is his destiny? The sister named Nandi has died, Lord, at Nidika. Where is she reborn, and what is her destiny?’ And in the same terms he enquired concerning the devout Sudatta, and the devout lady Su^iti, the devout Kakudha, and Kilinga, and Nika/a, and Ka/issabha, and Tu/^a, and Santu^a, and Bhadda, and Subhadda.

‘Now there is nothing strange in this, Ananda, that a human being should die, but that as each one does so you should come to the Buddha, and en¬ quire about them in this manner, that is wearisome to the Buddha. I will, therefore, teach you a way of truth, called the Mirror of Truth, which if an elect disciple possess he may himself predict of him¬ self, “ Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.”

‘ What then, Ananda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha— believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of men’s way¬ ward hearts, the Teacher of gods and men, the Blessed Buddha. And that he (the disciple) is possessed of faith in the Truth*—believing the truth to have been proclaimed by the Blessed One, of advantage in this world, passing not away, wel¬ coming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he (the disciple) is possessed of faith in the Order— believing the multitude of the disciples of the Blessed One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding — believing this church of the Buddha to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world;^to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought V io. ‘This, Ananda, is the way, the mirror of truth, which if an elect disciple possess he may himself predict of himself: “ Hell is destroyed for me; and rebirth as an animal, or a ghost, or in any place of woe. I am converted; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.” ’ XX. There, too, at the Brick Hall at NMika the CH. Blessed One addressed to the brethren that com¬ prehensive religious discourse on the nature of up¬ right conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

Now when the Blessed One had remained as long as he wished at Nadika, he addressed Ananda, and said: ‘ Come, Ananda, let us go on to Ves&li.’ ‘ So be it, Lord! ’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Ves&li; and there at Vesali the Blessed One stayed at Ambapali’s grove.

Now there the Blessed One addressed the brethren, and said: ‘ Let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you.’

‘ And how does a brother become thoughtful?’ ‘ He acts, O mendicants, in full presence of mind whatever he may do, in going out and coming in, in looking and watching, in bending in his arm or stretching it forth, in wearing his robes or carrying his bowl, in eating and drinking, in consuming or tasting, in walking or standing or sitting, in sleeping or waking, in talking and in being silent. ‘ Thus let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you V Buddhaghosa has no comment here on the subject itself, re¬ entirely to it; but he observes in passing that the reason why the Blessed One laid stress, at this particular time and place, on the necessity of being ‘mindful and thoughtful,’ was because of the imminent approach of the beautiful courtezan in whose grove they were staying. The use of the phrase sati upa//Mpetabba below, Chap. V, § 13 (text, p. gi), in reference to the way in which women should be treated, is quite in accordance with this explana¬ tion. But see the next note. CH.

1 Now the courtezan Ambap&li heard that the Blessed One had arrived at Vesili, and was staying at her mango grove. And ordering a number of magnificent vehicles to be made ready, she mounted one of them, and proceeded with her train towards her garden. She went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was, and took her seat respectfully on one side. And when she was thus seated the Blessed One instructed, aroused, incited, and gladdened her with religious discourse.

Then she—instructed, aroused, incited, and gladdened with his words—addressed the Blessed One, and said: ‘ May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.’ And the Blessed One gave, by silence, his consent. Then when Ambapili the courtezan saw that the Blessed One had consented, she rose from her seat and bowed down before him, and keeping him on her right hand as she past him, she departed thence.

Now the LiAfy^avis of Vesctli heard that the Blessed One had arrived at Vesdli, and was staying at Ambapali’s grove. And ordering a number of magnificent carriages to be made ready, they mounted one of them and proceeded with their train to Vesali. Some of them were dark, dark in colour, and wearing dark clothes and ornaments: some of them were fair, fair in colour, and wearing light clothes and ornaments: some of them were red, ruddy in colour, and wearing red clothes and ornaments: some of them were white, pale in colour, and wearing white clothes and ornaments.

And Ambapali drove up against the young LiiA^avis, axle to axle, wheel to wheel, and yoke to yoke, and the LiiMavis said to Ambapali the courtezan, ‘ How is it, Ambapali, that thou drivest up against us thus?’ ‘ My Lords, I have just invited the Blessed One and his brethren for their morrow’s meal,’ said she. ‘ Ambapali! give up this meal to us for a hundred thousand/ said they. ‘ My Lords, were you to offer all Vesali with its subject territory 1, I would not give up so honourable a feast!’ Then the Li/£A6avis cast up their hands 2, exclaim¬ ing, ‘ We are outdone by this mango girl! we are out-reached by this mango girl 3!’ and they went on to Ambapali’s grove.

When the Blessed One saw the LL&Mavis approaching in the distance, he addressed the brethren, and said: ‘ O brethren, let those of the brethren who have never seen the Thvatiwsa gods, gaze upon this company of the LiACAavis, behold this company of the hlkk/iavis, compare this company of the hikk/ta.vis—even as a company of Tavatimsa gods V

And when they had ridden as far as the ground was passable for carriages, the IJxkkhavh alighted there, and then went on on foot to the place where the Blessed One was, and took their seats respectfully by his side. And when they were thus seated the Blessed One instructed and roused and incited and gladdened them with reli¬ gious discourse 1 2.

Then they instructed and roused and incited and gladdened with his words, addressed the Blessed One, and said, ‘ May the Blessed One do us the honour of taking his meal, together with the brethren, at our house to-morrow? ’ ‘O LiA§/zavis, I have promised to dine to-morrow with Ambapali the courtezan/ was the reply. Then the Li/b£/zavis cast up their hands, exclaiming, ‘ We are outdone by this mango girl! we are outreached by this mango girl! ’ And expressing their thanks and approval of the words of the Blessed One, they rose from their seats and bowed down before the Blessed One, and keeping him on their right hand as they past him, they departed thence.

And at the end of the night Ambapali the courtezan made ready in her mansion sweet rice and cakes, and announced the time to the Blessed One, saying, ‘ The hour, Lord, has come, and the meal is ready! ’ And the Blessed One robed himself early in the morning, and took his bowl, and went with the brethren to the place where Ambapali’s dwellinghouse was: and when he had come there he seated himself on the seat prepared for him. And Ambapali the courtezan set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused any more.

And when the Blessed One had quite finished his meal, the courtezan had a low stool brought, and sat down at his side, and addressed the Blessed One, and said: ‘ Lord, I present this mansion to the order of mendicants, of which the Buddha is the chief.’ And the Blessed One accepted the gift; and after instructing, and rousing, and inciting, and gladden¬ ing her with religious discourse, he rose from his seat and departed thence 1. CH.

While at Ambapali’s mango grove the Blessed One held that comprehensive religious discourse with the disciples on the nature of upright conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

Now when the Blessed One had remained as long as he wished at Ambapili’s grove, he addressed Ananda, and said: ‘ Come, Ananda, let us go on to Beluva 1.’ ‘ So be it, Lord,’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Beluva, and there the Blessed One stayed in the village itself.

Now the Blessed One there addressed the brethren, and said: ‘ O mendicants, do you take up your abode round about Vesili, each according to the place where his friends, intimates, and close companions may live, for the rainy season of vassa. I shall enter upon the rainy season here at Beluva.’ the conversion of “ a woman that was a sinner,” mentioned in the Gospels’ (Legend of the Burmese Budha, 2nd ed. p. 258). ‘ So be it, Lord! ’ said those brethren, in assent, to the Blessed One. And they entered upon the rainy season round about Vesali, each according to the place where his friends or intimates or close companions lived: whilst the Blessed One stayed even there at Beluva.

Now when the Blessed One had thus entered upon the rainy season, there fell upon him a dire sickness, and sharp pains came upon him, even unto death. But the Blessed One, mindful and selfpossessed, bore them without complaint.

Then this thought occurred to the Blessed One, ‘ It would not be right for me to pass away from existence without addressing the disciples, without taking leave of the order. Let me now, by a strong effort of the will, bend this sickness down again, and keep my hold on life till the allotted time be come 1.’

And the Blessed One, by a strong effort of the will, bent that sickness down again, and kept his hold on life till the time he fixed upon should come. And the sickness abated upon him.

Now very soon after the Blessed One began to recover; when he had quite got rid of the sick¬ ness, he went out from the monastery, and sat down behind the monastery on a seat spread out there. And the venerable Ananda went to the place where the Blessed One was, and saluted him, and took a seat respectfully on one side, and addressed the D 2 CH. Blessed One, and said: ‘ I have beheld, Lord, how the Blessed One was in health, and I have beheld how the Blessed One had to suffer. And though at the sight of the sickness of the Blessed One my body became weak as a creeper, and the horizon became dim to me, and my faculties were no longer clear 1, yet notwithstanding I took some little comfort from the thought that the Blessed One would not pass away from existence until at least he had left instructions as touching the order.’

‘What, then, Ananda? Does the order ex¬ pect that of me? I have preached the truth without making any distinction between exoteric and esote¬ ric doctrine: for in respect of the truths, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps some things back 2. Surely, Ananda, should there be any one who harbours the thought, “ It is I who will lead the brotherhood,” or, “The order is dependent upon me,” it is he who should lay down instructions in any matter concern¬ ing the order. Now the Tathigata, Ananda, thinks not that it is he who should lead the brotherhood, or that the order is dependent upon him. Why then should he leave instructions in any matter concern¬ ing the order? I too, O Ananda, am now grown old, and full of years, my journey is drawing to its close, I have reached my sum of days, I am turning eighty years of age; and just as a worn-out cart, Ananda, can only with much additional care be made to move along, so, methinks, the body of the Tathdgata can only be kept going with much additional care 1. It is only, Ananda, when CH. the Tath&gata, ceasing to attend to any outward thing, or to experience any sensation, becomes plunged in that devout meditation of heart which is concerned with no material object—it is only then that the body of the Tathigata is at ease.

‘Therefore, O Ananda, be ye lamps unto your¬ selves. Be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the truth as a lamp. Hold fast as a refuge to the truth. Look not for refuge to any one besides yourselves. And how, Ananda, is a brother to be a lamp unto himself, a refuge to himself, betaking himself to no external refuge, holding fast to the truth as a lamp, holding fast as a refuge to the truth, looking not for refuge to any one besides himself?

‘And whosoever, Ananda, either now or after I am dead, shall be a lamp unto themselves, and a refuge unto themselves, shall betake themselves to no external refuge, but holding fast to the truth as their lamp, and holding fast as their refuge to the truth, shall look not for refuge to any one besides themselves—it is they, Ananda, among my bhikkhus, who shall reach the very topmost Height!—but they must be anxious to learn 1.’ CH.

So the Blessed One proceeded to the Af&pala Afetiya, and when he had come there he sat down on the mat spread out for him, and the venerable Ananda took his seat respectfully beside him. Then the Blessed One addressed the venerable Ananda, and said: ‘How delightful a spot, Ananda, is Vesili, and the Udena ATetiya, and the Gotamaka ATetiya, and the Sattambaka ATetiya, and the Bahuputta ATetiya, and the Sdrandada Afetiya, and the Afapdla ATetiya.

But even though a suggestion so evident and a hint so clear were thus given by the Blessed One, the venerable Ananda was incapable of comprehend¬ ing them; and he besought not the Blessed One, saying, ‘Vouchsafe, Lord, to remain during the kalpa! Live on through the kalpa, O Blessed One! for the good and the happiness of the great multi¬ tudes, out of pity for the world, for the good and the gain and the weal of gods and men! ’ So far was his heart possessed by the Evil One \ matter—a bodily condition corresponding to the mental condition of exaltation and power by which it was reached. On this curiously perverted exaggeration of the real influence of the mind over the body see, further, the translator’s ‘Buddhism,’ pp. 174-177. Two of the string of participles—y&nikata, which may possibly mean ‘made use of as a vehicle,’ and susamaraddha, ‘most thoroughly ascended up to ’—might seem to allude to Iddhi as a power of flying bodily through the air. But the whole set of participles is used elsewhere of conditions of mind highly esteemed among the Buddhists, and incapable of giving support to any such allusion. So, for instance, of universal love (metta) at Crataka II, 61. CH.

A second and a third time did the Blessed One [say the same thing, and a second and a third time was Ananda’s heart thus hardened].

Now the Blessed One addressed the venera¬ ble Ananda, and said: ‘You may leave me, Ananda, awhile, and do whatever seemeth to thee fit.’ ‘ So be it, Lord! ’ said the venerable Ananda, in assent, to the Blessed, and rising from his seat he saluted the Blessed One, and passing him on the right, sat down at the foot of a certain tree not far off thence.

Now not long after the venerable Ananda had been gone, Mira, the Evil One, approached the Blessed One, and stood beside him. And so stand¬ ing there, he addressed the Blessed One in these words: ‘ Pass away now, Lord, from existence; let the Blessed One now die. Now is the time for the Blessed One to pass away—even according to the fact is that they or v in such cases is even less than euphonic; it is an assistance not to the speaker, but merely to the writer. Thus in the Sinhalese duwanawa, ‘to run,’ the spoken word is duanawa, and the w is written only to avoid the awkward use in the middle of a word of the initial sign for the sound a. That the speakers of Pali found no difficulty in pronouncing two vowels together is abundantly proved by numerous instances. The writers of Pali, in those cases in which the second vowel begins a word, use without hesitation the initial sign; but in the middle of the word this would be so ungainly that they naturally prefer to insert a consonantal sign to carry the vowel sign. The varying readings I have pointed out are a strong confirmation of the cor¬ rectness of the pronunciation of modern native scholars; and we may the more readily adopt it as the question is not really one concerning the pronunciation of Pali, but concerning the use which modern native copyists make of their own alphabet. I would pro¬ nounce therefore pari-u///nta-£itto. word which the Blessed One spoke when he said 1: “ I shall not die, O Evil One! until the brethren and sisters of the order, and until the lay-disciples of either sex 2 shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the pre¬ cepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely ex¬ plain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder¬ working truth abroad! ” ’

‘And now, Lord, the brethren and sisters of the order and the lay-disciples of either sex have be¬ come [all this], are able to do [all this]. Pass away now therefore, Lord, from existence; let the Blessed One now die! The time has come for the Blessed One to pass away—even according to the word which he spake when he said, “ I shall not die, O Evil One! until this pure religion of mine shall have become successful, prosperous, widespread, and popular in all its full extent—until, in a word, it shall have been well proclaimed to men.” And now, Lord, this pure religion of thine has become [all this]. Pass away now therefore, Lord, from CH. existence; let the Blessed One now die! The time has come for the Blessed One to pass away!’

And when he had thus spoken, the Blessed One addressed Mira, the Evil One, and said: ‘ O Evil One! make thyself happy, the final extinction of the Tathigata shall take place before long. At the end of three months from this time the Tathagata will die! ’

Thus the Blessed One while at the Aapala Aetiya deliberately and consciously rejected the rest of his allotted sum of life. And on his so rejecting it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth. And when the Blessed One beheld this, he broke out at that time into this hymn of exultation: ‘ H is sum of life the sage renounced, The cause of life immeasurable or small; With inward joy and calm, he broke, Like coat of mail, his life’s own cause!’

Then the venerable Ananda went up to the place where the Blessed One was, and did obeisance to the Blessed One, and seated himself respectfully at one side, and said: ‘ Wonderful indeed and mar¬ vellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake? ’

‘Again, Ananda, when a Tathhgata arrives at the supreme and perfect enlightenment, then this earth quakes and trembles and is shaken violently. gathered about it. One is that on the night when she conceived his mother dreamt that a white elephant entered her side. The account will be found at length in my ‘Buddhist Birth Stories’ (pp. 62-64), and the earthquake is there mentioned in terms identical with those in the text. The sacred event is also one of those represented on the ancient bas-reliefs round the Bharhut Thupa, a full description of which will be found in General Cunningham’s most interesting work, ‘ The Stupa of Bharhut.’ General Cunning¬ ham says of the description placed above this sculpture: ‘ Above it in large characters is inscribed Bhagavato rukdanta, which may perhaps be translated, “ Buddha as the sounding elephant,” from ru, to sound, to make a particular sort of sound.’ Now the first word of the inscription is in the, genitive case, so that if the second word could mean an elephant, the whole would signify, ‘ The Buddha’s elephant.’ But the characters which General Cunningham reads rukdanta are, I venture to suggest, okkanti (? ukkanti); and the inscription simply says, ‘The descent of the blessed One.’ As I have pointed out in ‘Buddhism’ (p. 184), the white elephant legend is one of those hallowed sun stories by which half-con¬ verted Hindus have striven to embellish the life story of the Teacher whose followers they had become. In the Lalita Vistara (Calc. ed. p. 63) the entrance of the elephant into Mlyfi precedes the dream; but though the ignorant may have therefore accepted it as a fact, it is of course only a figure of speech—and I venture to think from the Hindu standpoint, a beautiful figure of speech— to express the incarnation of divine mildness and majesty in a human form. The use of such a figure is not confined to India. In the earliest of the Apocryphal Gospels, the Gospel according to the Hebrews, the incarnation of the divine gentleness and love is expressed by saying that a dove from heaven ‘ entered into ’ the human form. CH. This is the fifth cause, proximate and remote, of the appearance of a mighty earthquake.

‘Again, Ananda, when a Tathagata consciously and deliberately rejects the remainder of his life, then this earth quakes and trembles and is shaken violently. This is the seventh cause, proximate and remote, of the appearance of a mighty earthquake.

‘Again, Ananda, when a Tathagata passes entirely away with that utter passing away in which nothing whatever is left behind, then this earth quakes and trembles and is shaken violently. This is the eighth cause, proximate and remote, of the appearance of a mighty earthquake.

[And in the same words the Blessed One spake of how he had been used to enter into assem¬ blies of each of the other of the eight kinds, and of how he had not been made known to them either in speaking or in vanishing away.] ‘ Now these, Ananda, are the eight assemblies.’

‘ On one occasion, Ananda, I was resting under the shepherd’s Nigrodha tree on the bank of the river N era/h^ara immediately after having reached the great enlightenment. Then Mara, the Evil One, came, Ananda, to the place where I was, and standing beside me he addressed me in the words: “ Pass away now, Lord, from existence! Let the Blessed One now die! Now is the time for the Blessed One to pass away! ”

‘ And when he had thus spoken, Ananda, 1 addressed Mara, the Evil One, and said: “ I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the pre¬ cepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely ex¬ plain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder¬ working truth abroad!

‘ And when he had thus spoken, Ananda, I answered him and said: “ Make thyself happy, the final extinction of the Tathagata shall take place CH. before long. At the end of three months from this time the Tath&gata will die!”

And when he had thus spoken the venera¬ ble Ananda addressed the Blessed One, and said: ‘Vouchsafe, Lord, to remain during the kalpa! live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men! ’

And again, the second time, the venerable Ananda besought the Blessed One [in the same words. And he received from the Blessed One the same reply].

And again, the third time, the venerable Ananda besought the Blessed One [in the same words].

‘ Hast thou faith, Ananda, in the wisdom of the Tathagata?’ ‘ Even so, Lord!’ ‘ Now why, then, Ananda, dost thou trouble the Tathagata even until the third time V

‘ From his own mouth have I heard from the Blessed One, from his own mouth have I received this saying, “ Whosoever has thought out, Ananda, and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement, and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathdgata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’

1 Hast thou faith, Ananda?’ ‘ Even so, Lord! ’ ‘ Then, O Ananda, thine is the fault, thine is the offence—in that when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou beso ugh test not the Tathigata, saying, “ Vouch¬ safe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.” If thou shouldst then have so besought the Tathagata, the Tathdgata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, there¬ fore, O Ananda, is the fault, thine is the offence!’

‘ On one occasion, Ananda, I was dwelling at Ra^agaha, on the hill called the Vulture’s Peak. Now there, Ananda, I spoke to thee, and said: “ How pleasant a spot, Ananda, is Ra^agaha; how pleasant is this Vulture’s Peak. Whosoever has thought out, Ananda, and developed, practised, accu¬ mulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advance¬ ment, and as a basis for edification—he, should he CH. desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. But even when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathdgata, saying, ‘ Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.’ If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence!”

‘ “ Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathagata has thought out and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’

‘ On one occasion, Ananda, I was residing here at Vesali at the Udena Aetiya. And there too, Ananda, I spoke to thee, and said: “ Flow pleasant, Ananda, is Vesali; how pleasant the Udena Aetiya. Whosoever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advancement and as a basis for edification—he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run.” Now the Tathagata has thought out and thoroughly practised CH. them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.’

‘ And now to-day, Ananda, at the Aapala A'etiya, I spoke to thee, and said: “ How pleasant, Ananda, is Vesali; how pleasant the Udena A'etiya; how pleasant the Gotamaka A'etiya; how pleasant the Sattamba A'etiya; how pleasant the Bahuputta A'etiya; how pleasant the Sarandada A'etiya. Who¬ soever, Ananda, has thought out and developed, practised, accumulated, and ascended to the very heights of the four paths to saintship, and so mas¬ tered them as to be able to use them as a means of (mental) advancement, and as a basis for edification— he, should he desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. Now the Tathagata has thought and thoroughly practised them [in all respects as just now fully described], and might, should he desire it, remain alive for a kalpa, or for that portion of a kalpa which has yet to run.”

‘ But now, Ananda, have I not formerly 1 dedared to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, Ananda, can this be pos¬ sible—whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dis¬ solved? No such condition can exist! And this mortal being, Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathagata. The remaining sum of life has been surrendered by him. Verily, the word has gone forth from the TathAgata, saying, “ The final extinc¬ tion of the TathAgata shall take place before long. At the end of three months from this time the Tathagata will die!” That the Tathagata for the sake of living should repent him again of that saying—this can no wise be 1!’

‘ Come, Ananda, let us go to the Ku/AgAra Hall, to the Mahavana.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with Ananda phrase occurs pretty often. Trenckner (milinda-pawhawz, p. 422) proposes a correction into pa/ikaM’ eva. Palog^-iti just below is noteworthy as an unusual contraction of palu^e iti. 6o CH. with him, to the Mahavana to the Ku/agara Hall: and when he had arrived there he addressed the venerable Ananda, and said: ‘ Go now, Ananda, and assemble in the Service Hall such of the brethren as reside in the neigh¬ bourhood of Vesali.’ ‘ Even so, Lord,’ said the venerable Ananda, in assent, to the Blessed One. And when he had as¬ sembled in the Service Hall such of the brethren as resided in the neighbourhood of Vesali, he went to the Blessed One and saluted him and stood beside him. And standing beside him, he addressed the Blessed One, and said: ‘ Lord! the assembly of the brethren has met together. Let the Blessed One do even as seemeth to him fit.’

Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said: ‘ Therefore, O brethren—ye to whom the truths I have perceived have been made known by me— having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may con¬ tinue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men! ‘Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the; good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?’ They are these: The four earnest meditations. The fourfold great struggle against sin. The four roads to saintship. The five moral powers. The five organs of spiritual sense. The seven kinds of wisdom, and The noble eightfold path. These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!

And the Blessed One exhorted the brethren, and said: ‘ Behold now, O brethren, I exhort you, saying, “All component things must grow old. Work out your salvation with diligence. The final extinction of the Tathagata will take place before long. At the end of three months from this time the Tatha¬ gata will die!” ‘ My age is now full ripe, my life draws to its close: I leave you, I depart, relying on myself alone! Be earnest then, O brethren! holy, full of thought! CH. Be steadfast in resolve! Keep watch o’er your own hearts! Who wearies not, but holds fast to this truth and law 1, Shall cross this sea of life, shall make an end of grief.’ The following are the details of the aggregate technical terms used in the above summary, but it will be understood that the English equivalents used give rather a general than an exact representation of the ideas expressed by the Pali ones. To attempt more would demand a treatise rather than a note, and it has given me peculiar pleasure to learn, as these sheets are passing through the press, that my friend Dr. Morris intends to devote a book to the treatment of these seven ‘Jewels of the Law,’ as the.Arulla Vagga calls them (IX, i, 4), which form, when united, the bright diadem of Nirv&tta. The four Earnest Meditations (/fattSro Satipa//Mna) are—

Now the Blessed One early in the morning robed himself, and taking his bowl, entered Vesali for alms: and when he had passed through Vesili, and had eaten his meal and was returning from his alms-seeking he gazed at Vesali with an elephant look 1 and addressed the venerable Ananda, and said: ‘ This will be the last time, Ananda, that the A Tathagata will behold Vesali. Come, Ananda, let us go on to Bha^a-gama.’ ‘ Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Bhawtfa-gama; and there the Blessed One stayed in the village itself.

There the Blessed One addressed the bre¬ thren, and said: ‘It is through not understanding and grasping four truths 2, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration—both you and I.’ ‘And what are these four? The noble conduct of life, the noble earnestness in meditation, the noble kind of wisdom, and the noble salvation of freedom. But when noble conduct is realised and known, when noble meditation is realised and known, when noble wisdom is realised and known, when noble freedom is realised and known—then is the craving for existence rooted out, that which leads to re¬ newed existence is destroyed, and there is no more birth.’

Thus spake the Blessed One; and when the Happy One had thus spoken, then again the teacher said 1: ‘ Righteousness, earnest thought, wisdom, and freedom sublime— These are the truths realised by Gotama, farrenowned. Knowing them, he, the knower, proclaimed the truth to the brethren. The master with eye divine, the quencher of griefs, must die! ’

There too, while staying at Bhanda-gama, the Blessed One held that comprehensive religious dis¬ course with the brethren on the nature of upright conduct, and of earnest contemplation, and of intel¬ ligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. [11] F CH. The mind set round with intelligence is freed from the great evils—that is to say, from sensuality, from individuality, from delusion, and from ignorance.'

Now when the Blessed One had remained at Bha^da-gama as long as he desired, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Hatthi-gima.’ ‘Even so, Lord!’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded with a great company of the brethren to Hatthi-gama.

[And in similar words it is then related how the Blessed One went on to Amba-gama, to Cambug&ma, and to Bhoga-nagara.] 7, Now there at Bhoga-nagara the Blessed One stayed at the Ananda /Cetiya. There the Blessed One addressed the brethren, and said: ‘ I will teach you, O brethren, these four Great References l. Listen thereto, and give good heed, and I will speak.’ ‘ Even so, Lord!’ said the brethren, in assent 2, to the Blessed One, and the Blessed One spoke as follows:

‘ In the first place, brethren, a brother may say thus: “From the mouth of the Blessed One himself have I heard, from his own mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, bre¬ thren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order 1. If when so compared they do not har¬ monise with the scripture, and do not fit in with the rules of the order, then you may come to the con¬ clusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother?” Therefore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that brother.” This, brethren, you should receive as the first Great Reference.

‘ Again, brethren, a brother may say thus: “In such and such a dwelling-place there is a com¬ pany of the brethren with their elders and leaders. From the mouth of that company have I heard, has been pointed out to me that answer was formerly ‘andswerian,’ where swerian is probably not unrelated to the root svar, ‘to sound.’ F 2 CH. face to face have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that company of the brethren.” There¬ fore, brethren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the con¬ clusion, “Verily, this is the word of the Blessed One, and has been well grasped by that company of the brethren.” This, brethren, you should receive as the second Great Reference. xo. ‘Again, brethren, a brother may say thus: “ In such and such a dwelling-place there are dwelling many elders of the order, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the summaries of the doctrines and the law. From the mouth of those elders have I heard, from their mouth have I received it. This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not harmonise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by those elders.” Therefore, bre¬ thren, you should reject it. But if they harmonise with the scripture and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by those elders.” This, brethren, you should receive as the third Great Reference.

‘Again, brethren, a brother may say, “In such and such a dwelling-place there is there living a brother, deeply read, holding the faith as handed down by tradition, versed in the truths, versed in the regulations of the order, versed in the sum¬ maries of the doctrines and the law. From the mouth of that elder have I heard, from his mouth have I received it This is the truth, this the law, this the teaching of the Master.” The word spoken, brethren, by that brother should neither be received with praise nor treated with scorn. Without praise and without scorn every word and syllable should be carefully understood, and then put beside the scripture and compared with the rules of the order. If when so compared they do not har¬ monise with the scripture, and do not fit in with the rules of the order, then you may come to the conclusion, “Verily, this is not the word of the Blessed One, and has been wrongly grasped by that brother.” Therefore, brethren, you should reject it. But if they harmonise with the scripture CH. and fit in with the rules of the order, then you may come to the conclusion, “Verily, this is the word of the Blessed One, and has been well grasped by that brother.” This, brethren, you should receive as the fourth Great Reference.’ ‘ These, brethren, are the Four Great References.’

There, too, the Blessed One held that com¬ prehensive religious talk with the brethren on the nature of upright conduct, and of earnest contem¬ plation, and of intelligence. ‘ Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils—that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

Now when the Blessed One had remained as long as he desired at Bhoga-gama, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to PhvcL’ ‘Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One. And the Blessed One proceeded with a great company of the brethren to Pdvd. And there at P&vi the Blessed One stayed at the Mango Grove of /Cunda, who was by family a smith.

Now iCunda, the worker in metals, heard that the Blessed One had come to Phvh, and was staying there in his Mango Grove. And Aunda, the worker in metals, went to the place where the Blessed One was, and saluting him took his seat respectfully on one side. And when he was thus seated, the Blessed One instructed, aroused, incited, and gladdened him with religious discourse.

Then he, instructed, aroused, incited, and gladdened by the religious discourse, addressed the Blessed One, and said: ‘ May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.’ And the Blessed One signified, by silence, his consent.

Then seeing that the Blessed One had con¬ sented, Aunda, the worker in metals, rose from his seat and bowed down before the Blessed One, and keeping him on his right hand as he past him, departed thence.

Now at the end of the night, Aunda, the worker in metals, made ready in his dwelling-place sweet rice and cakes, and a quantity of dried boar’s flesh. And he announced the hour to the Blessed One, saying, ‘ The hour, Lord, has come, and the meal is ready.’

And the Blessed One robed himself early in the morning, and taking his bowl, went with the bre¬ thren to the dwelling-place of Aunda, the worker in metals. When he had come thither he seated him¬ self on the seat prepared for him. And when he was seated he addressed Aunda, the worker in metals, and said: ‘ As to the dried boar’s flesh you have made ready, serve me with it, Aunda; and as to the other food, the sweet rice and cakes, serve the brethren with it.’ CH. ‘Even so, Lord!’ said Afunda, the worker in metals, in assent, to the Blessed One. And the dried boar’s flesh he had made ready he served to the Blessed One; whilst the other food, the sweet rice and cakes, he served to the members of the order.

Now the Blessed One addressed Afunda, the worker in metals, and said: ‘ Whatever dried boar’s flesh, Aunda, is left over to thee, that bury in a hole. I see no one, Afunda, on earth nor in Mira’s heaven, nor in Brahma’s heaven, no one among Samaras and Brihmawas, among gods and men, by whom, when he has eaten it, that food can be assimilated, save by the Tathigata.’ ‘ Even so, Lord!’ said Aunda, the worker in metals, in assent, to the Blessed One. And what¬ ever dried boar’s flesh remained over, that he buried in a hole.

And he went to the place where the Blessed One was; and when he had come there, took his seat respectfully on one side. And when he was seated, the Blessed One instructed and aroused and incited and gladdened ATunda, the worker in metals, with religious discourse. And the Blessed One then rose from his seat and departed thence.

Now when the Blessed One had eaten the food prepared by Aunda, the worker in metal, there fell upon him a dire sickness, the disease of dysen¬ tery, and sharp pain came upon him, even unto death. But the Blessed One, mindful and selfpossessed, bore it without complaint.

And the Blessed One addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Kusinari.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One.

When he had eaten Wunda’s food, The copper-smith’s—thus have I heard— He bore with fortitude the pain, The sharp pain even unto death! And from the dried flesh of the boar, as soon as he had eaten it, There fell upon the teacher sickness dire, Then after nature was relieved the Blessed One announced and said: ‘ I now am going on to Kusinara V

Now the Blessed One went aside from the path to the foot of a certain tree; and when he had come there he addressed the venerable Ananda, and said: ‘ Fold, I pray you, Ananda, the robe; and spread it out for me. I am weary, Ananda, and must rest awhile! ’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One, and spread out the robe folded fourfold.

And the Blessed One seated himself on the seat prepared for him; and when he was seated, he addressed the venerable Ananda, and said: ‘Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.’

When he had thus spoken, the venerable Ananda said to the Blessed One: ‘ But just now, at §§ 52, 56CH. Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakuttha, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs V

Again the second time the Blessed One addressed the venerable Ananda, and said: ‘ Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.’

And again the second time the venerable Ananda said to the Blessed One: ‘ But just now, Lord, about five hundred carts have gone over. That water stirred up by the wheels has become shallow and flows fouled and turbid. This river Kakutthh, Lord, not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water, and cool his limbs.’

Again the third time the Blessed One ad¬ dressed the venerable Ananda, and said: ‘Fetch me, AI pray you, Ananda, some water. I am thirsty, Ananda, and would drink.’

‘ Even so, Lord!’ said the venerable Ananda, in assent, to the Blessed One; and taking a bowl he went down to the streamlet. And lo! the streamlet which, stirred up by the wheels, was but just now become shallow, and was flowing fouled and turbid, had begun, when the venerable Ananda came up to it, to flow clear and bright and free from all turbidity.

And taking water in the bowl he returned towards the Blessed One; and when he had come where the Blessed One was he said to him: ‘How wonderful, how marvellous is the great might and power of the Tath&gata! For this streamlet which, stirred up by the wheels, was but just now become shallow and flowing foul and turbid, now, as I come up to it, is flowing clear and bright and free from all turbidity. Let the Blessed One drink the water! Let the Happy One drink the water!’ Then the Blessed One drank of the water.

And Pukkusa, the young Mallian, saw the Blessed One seated at the foot of a tree. On seeing him, he went up to the place where the Blessed One was, and when he had come there he saluted the Blessed One, and took his rest respect¬ fully on one side. And when he was seated CH. Pukkusa, the young Mallian, said to the Blessed One: ‘How wonderful a thing is it, Lord! and how marvellous, that those who have gone forth out of the world should pass their time in a state of mind so calm! ’

And when he had thus spoken Pukkusa, the young Mallian, addressed the Blessed One in these words: ‘ Now I, Lord, as to the faith that I had in A/ara KAlama, that I winnow away as in a mighty wind, and wash it away as in a swiftly running stream. Most excellent, Lord, are the words of thy mouth, most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms—just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Brotherhood. May the Blessed One accept me as a disciple, as a true believer, from this day forth, as long as life endures 1 [’ 8o CH.

And the Mallian Pukkusa presented the pair of robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying, ‘ Lord, this pair of robes of burnished cloth of gold is ready for wear. May the Blessed One show me favour and accept it at my hands!’ ‘ In that case, Pukkusa, robe me in one, and A Ananda in one.’ ‘ Even so, Lord! ’ said Pukkusa, in assent, to the Blessed One; and in one he robed the Blessed One, and in one, Ananda.

Then the Blessed One instructed and aroused and incited and gladdened Pukkusa, the young Mal¬ lian, with religious discourse. And Pukkusa, the young Mallian, when he had been instructed and aroused and incited and gladdened by the Blessed One with religious discourse, arose from his seat, and bowed down before the Blessed One; and keep¬ ing him on his right hand as he past him, departed thence.

Now not long after the Mallian Pukkusa had gone, the venerable Ananda placed that pair of robes of cloth of gold, burnished and ready for wear, on the body of the Blessed One, and when it was so placed on the body of the Blessed One it appeared to have lost its splendour 1!

And the venerable Ananda said to the Blessed One: ‘ How wonderful a thing is it, Lord, and how marvellous, that the colour of the skin of the Blessed One should be so clear, so exceeding bright! For when I placed even this pair of rotes of burnished cloth of gold and ready for wear on the body of the Blessed One, lo! it seemed as if it had lost its splendour! ’

‘It is even so, Ananda. Ananda, there are two occasions on which the colour of the skin of a Tathagata becomes clear and exceeding bright. What are the two?’

‘On the night, Ananda, on which a Tathagata attains to the supreme and perfect insight, and on the night in which he passes finally away in that utter passing away which leaves nothing whatever to remain—on these two occasions the colour of the skin of the Tathigata becomes clear and exceeding bright.

‘And now this day, Ananda, at the third watch of the night, in the Upavattana of Kusinara, in the Sala Grove of the Mallians, between the twin Sila [»] G CH. trees, the utter passing away of the Tathagata will take place. Come, Ananda! let us go on to the river Kakuttha.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One.

Now the Blessed One with a great company of the brethren went on to the river Kakuttha; and when he had come there, he went down into the water, and bathed, and drank. And coming up out again on the other side he went on to the Mango Grove.

And when he was come there he addressed the venerable Afundaka, and said: ‘Fold, I pray you, Aundaka, a robe in four and spread it out. I am weary, Aundaka, and would lie down.’ ‘ Even so, Lord!’ said the venerable Aundaka, in assent, to the Blessed One. And he folded a robe in four, and spread it out.

And the Blessed One laid himself down on his right side, with one foot resting on the other; and calm and self-possessed, he meditated on the idea of rising up again in due time. And the venerable /dundaka seated himself there in front of the Blessed One.

The Buddha to Kakutthd’s river came, Whose clear and pleasant waters limpid flow, He plunged beneath the stream wearied and worn, The Buddha without equal in the world! When he had bathed and drunk, the teacher then Crossed o’er, the brethren thronging round his steps; The Blessed Master, preaching the while the truth, The Mighty Sage came to the Mango Grove. There spake he to the brother /dundaka: ‘ Spread me the fourfold robe out as a couch.’ Cheered by the Holy One, he quickly spread The fourfold robe in order on the ground. The Master laid him down, wearied and worn; And there, before him, Aunda took his seat.

And the Blessed One addressed the vener¬ able Ananda, and said: ‘ Now it may happen, Ananda, that some one should stir up remorse in /dunda the smith, by saying, “ This is evil to thee, Wunda, and loss to thee in that when the Tathagata had eaten his last meal from thy provision, then he died.” Any such remorse, Ananda, in /dunda the smith should be checked by saying, “ This is good to thee, /dunda, and gain to thee, in that when G 2 the Tath&gata had eaten his last meal from thy provision, then he died. From the very mouth of the Blessed One, Aunda, have I heard, from his own mouth have I received this saying, ‘ These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit and much greater profit than any other — and which are the two? The offering of food which, when a Tathhgata has eaten, he attains to supreme and perfect insight; and the offering of food which, when a Tathigata has eaten, he passes away by that utter passing away in which nothing whatever remains behind— these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any others. There has been laid up by Aunda the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redound¬ ing to the inheritance of heaven, and of sovereign power.’ ” In this way, Ananda, should be checked any remorse in Aunda the smith.’

Then the Blessed One perceiving how the matter stood, uttered, even at that time, this hymn of exultation: ‘ To him who gives shall virtue be increased; In him who curbs himself, no anger can arise; The righteous man casts off all sinfulness, And by the rooting out of lust, and bitterness, And all delusion, doth to Nirvana reach!’ the Episode of A/ira.

Now the Blessed One addressed the venera¬ ble Ananda, and said: ‘ Come, Ananda, let us go on to the Shla Grove of the Mallas, the Upavattana of Kusinari, on the further side of the river Hiranyavatl.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One.

And the Blessed One proceeded with a great company of the brethren to the Sala Grove of the Mallas, the Upavattana of Kusinara, on the further side of the river Hiranyavati: and when he had come there he addressed the venerable Ananda, and said:

‘ Spread over for me, I pray you, Ananda, the couch with its head to the north, between the twin Sala trees 1. I am weary, Ananda, and would lie down.’ ‘ Even so, Lord! ’ said the venerable Ananda, in assent, to the Blessed One. And he spread a CH. covering over the couch with its head to the north, between the twin S&la trees. And the Blessed One laid himself down on his right side, with one leg resting on the other; and he was mindful and selfpossessed.

Now at that time the twin Sala trees were all one mass of bloom with flowers out of season 1; and all over the body of the Tathdgata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and hea¬ venly sandal-wood powder came falling from the sky, and all over the body of the Tathagata they descended and sprinkled and scattered them¬ selves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old!

Then the Blessed One addressed the vene¬ rable Ananda, and said: ‘ The twin Sala trees are all one mass of bloom with flowers out of season; all over the body of the Tathdgata these drop and sprinkle and scatter themselves, out of rever¬ ence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandal-wood powder come falling from the sky, and all over the body of the Tathdgata they descend and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly music sounds in the sky, out of reverence for the successor of the Buddhas of old. And hea¬ venly songs come wafted from the skies, out of rever¬ ence for the successor of the Buddhas of old!’

‘ Now it is not thus, Ananda, that the Tathagata is rightly honoured, reverenced, venerated, held sacred or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, who is correct in life, walking according to the precepts—it is he who rightly honours, reverences, venerates, holds sacred, and reveres the Tathagata with the worthiest homage. Therefore, O Ananda, be ye constant in the fulfilment of the greater and of the lesser duties, and be ye correct in life, walking according to the precepts; and thus, Ananda, should it be taught.’

Now at that time the venerable Upava^a was standing in front of the Blessed One, fanning him. And the Blessed One was not pleased with Up 4 va»a, and he said to him: ‘Stand aside, O brother, stand not in front of me! ’

Then this thought sprung up in the mind of the venerable Ananda: ‘The venerable Upcivawa has long been in close personal attendance and ser¬ vice on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Updva^a, and has said to him, “ Stand aside, O brother, stand not in front of me!” What may be the cause and what the reason that the Blessed One is not pleased with Upiva/za, and speaks thus with him?’

And the venerable Ananda said to the Blessed One: ‘The venerable Up&vawa has long CH. been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upava^a, and has said to him, “ Stand aside, O brother, stand not in front of me! ” What may be the cause and what the reason that the Blessed One is not pleased with Upava/za, and speaks thus with him?’ xo. ‘In great numbers, Ananda, are the gods of the ten world-systems assembled together to be¬ hold the Tathhgata. For twelve leagues, Ananda, around the Sala Grove of the Mallas, the Upavattana of Kusinara, there is no spot in size even as the pricking of the point of the tip of a hair which is not pervaded by powerful spirits \ And the spirits, Ananda, are murmuring, and say, “ From afar have we come to behold the Tathagata. Few and far between are the Tathagatas, the Arahat Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathigata will take place; and this eminent brother stands in There is no comment on nittfidana, but there can be little doubt that Childers’s conjectural reading is correct. front of the Tathagata, concealing him, and in his last hour we are prevented from beholding the Tathagata;” thus, Ananda, do the spirits murmur.’

‘ But of what kind of spirits is the Blessed One thinking?’

‘ There are spirits, Ananda, in the sky, but of worldly mind, who dishevel their hair and weep, who stretch forth their arms and weep, who fall prostrate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Light of the world vanish away 1!” '

‘ There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair and weep, who stretch forth their arms and weep, who fall pros¬ trate on the ground, and roll to and fro in anguish at the thought: “Too soon will the Blessed One die! Too soon will the Happy One pass away! Full soon will the Eye of the world disappear from sight!”

A'akkuffz loke antaradhayissati, on which there is no com¬ ment. It is literally, ‘ the Eye in the world will vanish away,’ where Eye is of course used figuratively of that by the aid of which spiritual truths can be perceived, corresponding exactly to the similar use in Europe of the word Light. The Master is often called A'akkhuma, ‘He with the Eye,’ ‘He of the spiritual Eye’ figure of speech he is called the Eye itself, which was shortly about to vanish away from the world, the means of spiritual insight which was no longer to be available for the common use of all men. But this is, it will be noticed, only the lament of the foolish and ignorant. CH. organised, contains within itself the inherent neces¬ sity of dissolution—how then is it possible that such a being should not be dissolved? No such condition can exist! ”] 1

‘ In times past, Lord, the brethren, when they had spent the rainy season in different districts, used to come to see the Tathagata, and we used to receive those very reverend brethren to audience, and to wait upon the Blessed One. But, Lord, after the end of the Blessed One, we shall not be able to receive those very reverend brethren to audience, and to wait upon the Blessed One.’

‘The place, Ananda, at which the believing man can say, “Here the Tathagata was born!” is a spot to be visited with feelings of reverence and awe.