66 Thus, at the time of the preaching of the profound law, As the first and most excellent result of the love of the honoured, Kaundinya arrived at the possession of the pure eyes law; And afterwards innumerable Devas were equally blessed." At this time all the Devas sang together and said, "Br Devas! be it known that to-day, Bhagavata Tathâgata Ara Samma Sambuddha, dwelling in the park of Deer, where, remote time, the Rishis have resided, has began to preach the excellent and sublime law, which neither Shaman or Brahman hitherto been able to declare." And so the Gâtha says “Verily! the world-honoured, gifted with Divine sight, Turns the wheel of the Law of Immortality, for men! He declares the one true and most profound system, He establishes this wheel, honour'd by the three worlds. In the midst of the Garden of Deer he preaches thus." Then all the Devas dwelling in that neighbourhood, havi chanted this song, the sounds thereof ascended to the abode of t four great Kings, who took up the strain, and from them the ascended to the thirty-three Heavens, the Devas of which on the part took up the words, the sound ascending upwards to the Yam Heavens [and so throughout the successive Heavens, to the highes point of space]. [Here follows an account of prodigies which ensued, the falling of delicious flowers, the sighing of gentle breezes, and the quaking of the earth.] 66 1 In the original the phrase is chin ju," which is an expression denoting the nature of Tathagata, i.e., the Universal and the Absolute. 2 That is, "fruitless," or, "insufficient to convert others." tound is not an empty" one. ching of the profound law, ent result of the love of the world ossession of the pure eyes of the Devas were equally blessed." ang together and said, “Brother , Bhagavata Tathagata Arahato the park of Deer, where, from ed, has began to preach the most neither Shaman or Brahman has nd so the Gâtha says— gifted with Divine sight, ▪f Immortality, for men! most profound system, Then Buddha answered and sai into my Law, act the part of a t the causes of sorrow." Kaundinya, having assumed th address the other Bhikshus, acco and exhibit the nature of the L them having gone a-begging, (including Buddha) were togethe Basava, Mahanâma, Asvajit, beca of ascetics; and so the Gâtha sa 'Bhadraka, Basava, Ka Then the world-honoured one a said, "Ye Bhikshus! it is becaus birth, constantly practised the ru smriti), and because of this hav way (samyak karmanta), and by plete deliverance and perfect ins the same way, and ye also shal supreme intelligence !" [Then Mara Pisuna again appea ing language1; to which Buddha on which Mára, disconcerted, vanis [Buddha then proceeds to addres non-reality (individuality) of all (the five Skandha): "It is impossi 1 The verses used by Mâra are (Burmese Buddha), p. 124. 2 That is "attá" or "atma." Buddha says, "Priests! some S eternity of existences, and in f and the world are of eternal dura this condition.] The previous History of Kaundinya. § 2. At this time, the world-honoured one addressed the Bhil and said, "Listen, oh Bhikshus, and weigh my words we remember, in days gone by, that there was dwelling in this p where the city of Benares now stands, a certain potter who off to receive into his house, during the interval of the summer a Pratyeka Buddha, who was suffering from some grievous bo ailment, and supply him with the four necessary articles quired by the religious (food, clothing, bedding, medicine). potter, therefore, constructed, not far from his own abode, a o venient pansal1 for the Pratyeka Buddha, and there lodged b and supplied all his wants. Now, it came to pass that the Pr yeka Buddha on that very night entered into the ecstasy kno as the ecstasy of fire;' 2 and the potter, seeing the brilliancy the flame as it shone forth from the Pansal, thought thus wi himself What can be the meaning of this fire burning in t Pansal so brightly, and yet not disappearing, is it possible th the Pansal itself is on fire?' So then the potter, hastening to th place, looked inside through a crevice in the walls, and there b saw the Pratyeka Buddha sitting cross-legged on the seat, and hi body shining like the brilliancy of fire, and yet not consumed that "Attá" properly signifies the "self," and is either the soul being a material form, or the soul, being sensation, perception. reason and consciousness, (i. e., being the aggregate of the Skandhas). If this Buddhist definition of the "soul" [the self (attá) which is named the eye, the ear, &c.] were kept in sight much vain controversy would be avoided. 1 That is, a "leafy hut," or a "sheltered abode." 2 Agnidhâtu Samâdhi." on and became Rahats; so that now, rere six persons in the world enjoying ory of Kaundinya. pured one addressed the Bhikshus and weigh my words well. I there was dwelling in this place, nds, a certain potter who offered he interval of the summer rest, ring from some grievous bodily e four necessary articles reing, bedding, medicine). The ar from his own abode, a conBuddha, and there lodged him came to pass that the Prattered into the ecstasy known >tter, seeing the brilliancy of e Pansal, thought thus with g of this fire burning in the ppearing, is it possible that the potter, hastening to the e in the walls, and there he legged on the seat, and his re, and yet not consumed. If," and is either the soul, ing sensation, perception, e aggregate of the Skanhe "soul" [the self (attá) re kept in sight much vain d abode." advice and medicines of a learne things necessary for the restoratio and so at last the Pratyeka Buddha him thus enter Parinirvâna, wa claimed, Alas! alas!' as the te Then, the people around hearin began to assemble together, and grief; on which he told them al there were other Pratyeka Buddha one, who came flying through the to attend the funeral obsequies of thus, they addressed the potter a joice, and be filled with joy; for, be this Rishi, you shall in ages to com ceive you our spiritual capabilitie 'I see them.' Then they said, " one of us.' The potter then sai where is your abode ?' To which city called Rajagriha there is a M where Rishis dwell" (Rishigiri), it abode.' Then the potter said, 'W the best my house can afford, and ture !' "After having thus been enterta follows-'In future times long hen in the world, and you shall be priv receive his instruction.' To who sirs; as the Pratyeka Buddha wh worn out with age; oh! that I m blessedness of receiving the instru ing of that Buddha, Sâkya Budd may become one of his followers, liverance he will confer on his disc given the potter a distinct assuran forthwith departed, flying throug tions, surrounded by successive wheels of railings, and c banners, flags, and streamers of every kind; and he offe wood offerings and scented unguents of the orthodox des he worshipped before it. Thus, owing to this root of potter was afterwards born as Kaundinya and became my disciples, and received the deliverance he now enjoys a of the Rahats." The History of Yasada1 (Ye-shu-to). § 3. At this time, not far from the city of Benares, amon trees, there was a certain Nyagrodha tree, remarkabl luxuriant growth. This tree was an object of veneration t people, rich and poor, who dwelt in the neighbourhoo whom, at certain seasons of the year, came to offer gifts a gious worship to it. And it came to pass that whatever p vow a man made whilst in the act of worship, the same tain to be granted. But the fact was, that the previous K the worshipper was the sole cause of the fulfilment of his prayer; yet men, not regarding or considering this, attrik entirely to the tree, and so continued to frequent the spot up their prayers, and to present their offerings. From t cumstance, the tree was commonly known as the "Divir that granted all that was asked of it." Now at this time was dwelling in the city a certain wealthy nobleman whose was Supra Buddha (shen-hioh); this man was possessed of kind of wealth; cattle, elephants, horses, sheep; every k 1 The same as the Burmese Ratha (Bigandet's Legend, p and the Singhalese Yasa, M. B. 187. 2 Here we have an instance of the old faith (tree worshi India, brought into contact with Buddhist principles, whic entirely opposed to the worship (properly so called) of any r rial object. |