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No words can reach the depth of the law which I preach;

The absolute,1 the ever-peaceful Nirvâna, hath no name or title, The most excellent Kaundinya hath first attained to it,

The way I have sought and found is not an empty" one."

And so the Gâtha says

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Thus, at the time of the preaching of the profound law,

As the first and most excellent result of the love of the worldhonoured,

Kaundinya arrived at the possession of the pure eyes of the

law;

And afterwards innumerable Devas were equally blessed."

At this time all the Devas sang together and said, "Brother Devas! be it known that to-day, Bhagavata Tathagata Arahato Samma Sambuddha, dwelling in the park of Deer, where, from remote time, the Rishis have resided, has began to preach the most excellent and sublime law, which neither Shaman or Brahman has 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.
He dwells near the city of Benares,

In the midst of the Garden of Deer he preaches thus." Then all the Devas dwelling in that neighbourhood, having chanted this song, the sounds thereof ascended to the abode of the four great Kings, who took up the strain, and from them they ascended to the thirty-three Heavens, the Devas of which on their part took up the words, the sound ascending upwards to the Yama Heavens [and so throughout the successive Heavens, to the highest 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.]

1 In the original the phrase is "chin ju," which is an expression denoting the nature of Tathâgata, i.e., the Universal and the Absolute.

2 That is, "fruitless," or, "insufficient to convert others."

At this time, Kaundinya, rising from his seat and falling prostrate at the feet of Buddha, addressed him thus-"World-honoured one! I accept thy Law! World-honoured, take me as a disciple, I vow to obey and follow thee perfectly."

Then Buddha answered and said, "Welcome! oh Bhikshu! enter into my Law, act the part of a true Brahmana, and extinguish all the causes of sorrow."

Kaundinya, having assumed the character of a disciple, began to address the other Bhikshus, according to their several capacities, and exhibit the nature of the Law to them; in this way, three of them having gone a-begging, when they returned, and the six (including Buddha) were together, then in regular order Bhadraka, Basava, Mahanâma, Asvajit, became disciples and assumed the robes of ascetics; and so the Gâtha says

"Bhadraka, Basava, Kaundinya,

Mahanâma, and Asvajita:

These five first arrived at enlightenment,
And tasted the sweet-dew of Tathagata."

Then the world-honoured one addressed these five Bhikshus and said, "Ye Bhikshus! it is because I have through every successive birth, constantly practised the rules of right-recollection (Samyak smriti), and because of this have been able to waik in the right way (samyak karmanta), and by this means have attained complete deliverance and perfect inspiration. So do ye also! walk in the same way, and ye also shall attain the perfect condition of supreme intelligence!"

[Then Mara Pisuna again appears, and addresses Buddha in taunting language1; to which Buddha replies in terms of quiet defiance; on which Mara, disconcerted, vanishes out of sight.]

[Buddha then proceeds to address the Bhikshus, and shows them the non-reality (individuality) of all the constituents of finite existence (the five Skandha): "It is impossible to say that either of these is '1,'2

The verses used by Mâra are precisely those found in Bigandet (Burmese Buddha), p. 124.

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2 That is "attá' or "atma." Thus, in the Brahmajala Sutta, Buddha says, "Priests! some Samanas and Brahmins hold the eternity of existences, and in four forms maintain that the soul and the world are of eternal duration." Where Gogerley observes

or that 'I' am either of these; rejecting this thought, therefore, the causes of sorrow and impermanency are perceived, and destroyed, and hence comes complete deliverance." Having uttered this discourse, the five Bhikshus obtained salvation and became Rahats; so that now, including Buddha himself, there were six persons in the world enjoying this condition.]

The previous History of Kaundinya.

§ 2. At this time, the world-honoured one addressed the Bhikshus and said, "Listen, oh Bhikshus, and weigh my words well. I remember, in days gone by, that there was dwelling in this place, where the city of Benares now stands, a certain potter who offered to receive into his house, during the interval of the summer rest, a Pratyeka Buddha, who was suffering from some grievous bodily ailment, and supply him with the four necessary articles required by the religious (food, clothing, bedding, medicine). The potter, therefore, constructed, not far from his own abode, a convenient pansal1 for the Pratyeka Buddha, and there lodged him and supplied all his wants. Now, it came to pass that the Pratyeka Buddha on that very night entered into the ecstasy known as the ecstasy of fire;'2 and the potter, seeing the brilliancy of the flame as it shone forth from the Pansal, thought thus with himself—'What can be the meaning of this fire burning in the Pansal so brightly, and yet not disappearing, is it possible that the Pansal itself is on fire?' So then the potter, hastening to the place, looked inside through a crevice in the walls, and there he saw the Pratyeka Buddha sitting cross-legged on the seat, and his 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 Samadhi."

Seeing this, he returned to his house, and on the following day, thinking over the wonderful sight he had seen, he arrived at a firm condition of faith. Thus, during the whole season, the potter attended to the wants of the Pratyeka Buddha; he procured the advice and medicines of a learned physician, and provided all things necessary for the restoration of his guest, but all in vain! and so at last the Pratyeka Buddha died. The potter, having seen him thus enter Parinirvâna, was filled with sorrow, and exclaimed, Alas! alas!' as the tears coursed down his cheeks. Then, the people around hearing the potter's lamentations, began to assemble together, and inquire the reason of his sad grief; on which he told them all about it. Now at this time there were other Pratyeka Buddhas, five hundred in number, less one, who came flying through the air with sandal-wood offerings to attend the funeral obsequies of the one who had died. Coming thus, they addressed the potter and said, 'You should rather rejoice, and be filled with joy; for, because of your pious attention to this Rishi, you shall in ages to come enjoy a complete reward. Perceive you our spiritual capabilities or not?' The potter replied, 'I see them.' Then they said, 'As we are, so was he! he was one of us.' The potter then said, 'But whence come ye, and where is your abode ?' To which they replied, 'Not far from a city called Rajagriha there is a Mountain called "the mountain where Rishis dwell" (Rishigiri), it is there we dwell and have our abode.' Then the potter said, 'Welcome then, oh Rishis! receive the best my house can afford, and when you list, take your departure!'

"After having thus been entertained, they spake to the potter as follows-In future times long hence there shall be born a Buddha in the world, and you shall be privileged to enjoy his company and receive his instruction.' To whom the potter said, 'Venerable sirs; as the Pratyeka Buddha who came to my door was old, and worn out with age; oh! that I may when old at least obtain the blessedness of receiving the instruction and profiting by the teaching of that Buddha, Sâkya Buddha, whom ye name! oh! that I may become one of his followers, and the first to receive the deliverance he will confer on his disciples!' Then the Rishis, having given the potter a distinct assurance that all this would be the case, forthwith departed, flying through space as they came at first.

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The potter, beholding this miracle, with his hands clasped together, bowed down on his knees and worshipped. Then taking the relics which remained after the cremation of the Pratyeka Buddha, he raised over them a stupa of magnificent proportions, surrounded by successive wheels of railings, and capped with banners, flags, and streamers of every kind; and he offered sandalwood offerings and scented unguents of the orthodox description as he worshipped before it. Thus, owing to this root of merit, this potter was afterwards born as Kaundinya and became the first of my disciples, and received the deliverance he now enjoys as the first of the Rahats."

The History of Yasada1 (Ye-shu-to).

§ 3. At this time, not far from the city of Benares, amongst other trees, there was a certain Nyagrodha tree, remarkable for its luxuriant growth. This tree was an object of veneration to all the people, rich and poor, who dwelt in the neighbourhood, all of whom, at certain seasons of the year, came to offer gifts and religious worship to it. And it came to pass that whatever prayer or vow a man made whilst in the act of worship, the same was certain to be granted. But the fact was, that the previous Karma of the worshipper was the sole cause of the fulfilment of his vow or prayer; yet men, not regarding or considering this, attributed it entirely to the tree, and so continued to frequent the spot to offer up their prayers, and to present their offerings. From this circumstance, the tree was commonly known as the "Divine tree that granted all that was asked of it." Now at this time there was dwelling in the city a certain wealthy nobleman whose name was Supra Buddha (shen-hioh); this man was possessed of every kind of wealth; cattle, elephants, horses, sheep; every kind of

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1 The same as the Burmese Ratha (Bigandet's Legend, p. 112) and the Singhalese Yasa, M. B. 187.

2 Here we have an instance of the old faith (tree worship) of India, brought into contact with Buddhist principles, which are entirely opposed to the worship (properly so called) of any material object.