ne Devaputra, reflected within nus engaged in self-indulgence tir up this Prabhâpâla Bôdhies and become a Recluse." And ng to go forth from his palace, city. Whereupon the prince, im as before, who on his part Suddhôdana Raja. Then the having been adopted, the prince caused to appear before the e lying on a bier in the road. bier and carry it along, some of coloured grass (?), whilst on women, tearing their hair and hers striking their heads across on their heads; others wailing st as rain, such sad and bitter e, his heart was overwhelmed man he asked him, "Respecthus on his bed, covered with 1 wrapped up, and surrounded he is carried onwards ?"-in All its friends surrounding i name, About to be separated for aye Then the prince again inquire die ?" To whom he said, "Mc must also come to this and die ; this inevitable fate." Even as t "This is the final destiny o Gods and men, rich and Whether their present co All creatures at the appoi Then the prince replied, "If mine must die and become like pleasure, or why should I go t Turn again, O coachman! turn back to my palace that I may 1 Then the prince entered his pa and pondered on death and the Now just as the prince was el pened that outside there was s who, looking with a sort of wild his face and then down over h listen to what I have to say and the present time this prince sl gems which attend the person of Then Suddhôdana Râja asked ing the reply he was deeply g the prince every mode of gratif matters still continued. Beholding the Shaman. § 4. AND so it came to pass that six days more elapsed during which the prince remained in his palace. Then again the Devaputra stirred him up to desire once more to go abroad to enjoy the pleasure of beholding the gardens beyond the city. On this occasion, as before, the prince directed the coachman what to do, who in his turn acquainted Suddhôdana Râja with the circumstances, who gave orders as before. Then the prince, having set out on his excursion, the Devaputra by his spiritual power caused to appear, not far in front of the chariot, a man with a shaven crown and wearing a Sañghâti robe, with his right shoulder bare, in his right hand a religious staff, in his left hand holding a mendicant's alms bowl, and so going with measured pace along the road. The prince having observed this figure before him, asked the coachman-" Dear coachman! who is this man in front of me, proceeding with such slow and dignified steps, looking neither to the right or the left, with fixed attention, his head shaven, his garments of a reddish earthen colour, unlike the white-clad mendicants, his alms dish too of a purplish shining hue, like the stone toi' ?" Then the Devaputra T'so-Ping excited the coachman to answer thus-" Holy youth and illustrious prince! this person is called a mendicant (parivrâjika)." Then the prince asked again, "And what is the calling and conduct of a mendicant ?" The coachman answered, "Great prince! this man constantly practises virtue, and avoids wrong; he gives himself to charity, and restrains his appetites and his bodily desires; he is in agreement with all men, and hurts nobody, neither killing nor poisoning any one; but, as far as he can, he does good to all, and is full of sympathy for all. Prince! for this reason he is called a mendicant." "If this be so," said the prince," and he is of such a disposition, drive up to him, O coachman! and let me speak to him." This done, the prince addressed the mendicant and said, "Honoured Sir! tell me, I pray you, what man you are!" At this time the Devaputra T'so-Ping by his spiritual power caused him to answer thus" Great prince! I am called a mendicant!" "And what is alace. Then again the Devamore to go abroad to enjoy the eyond the city. On this occathe coachman what to do, who , Râja with the circumstances, n his excursion, the Devaputra pear, not far in front of the and wearing a Sañghâti robe, right hand a religious staff, in alms bowl, and so going with › prince having observed this in-"Dear coachman! who is with such slow and dignified the left, with fixed attention, eddish earthen colour, unlike ish too of a purplish shining ted the coachman to answer rince! this person is called a nd what is the calling and rince! this man constantly ives himself to charity, and esires; he is in agreement r killing nor poisoning any A to all, and is full of symhe is called a mendicant." he is of such a disposition, me speak to him." This ant and said, "Honoured are!" At this time the er caused him to answer "And what is dicant!" and to do harm to none; for th mendicant (parivrâjika, homeles Then the prince, resuming t one! and what is the character arriving at this condition ?" ( "Illustrious youth! if you are al of sense (sansara) [or the Sam impermanent, to think no evil a to benefit all creatures (by your lead to the condition of a mendi "To regard all earthly thing To desire above all things t Done with hatred or love, t Freed from all earthly obje Frequenting the solitary pi Or dwelling on the cold eart Thoroughly emancipated fr This is the way to regard th Then the prince, having desc to the spot where the mendica the ground worshipped him, an round him in token of respect being seated, ordered his coach the palace.1 Then Suddhôdana Râja, bein ministers within the palace, su sembly and came up beside the body bent, and spake thus-“ V me! I wish to become a mend worldly things, O King! are cha "Then Suddhôdana Râja, ha as a tree shivers that is struck b 1 Here follow some 66 verses from the air;-these I omit. and then you, my son, will succeed me. Let not my son thinl giving up the world at his tender age!" Then the prince answered, "Your majesty cannot prev against my resolve! for what is it? Shall a man attempt to p vent another escaping from a burning house, and he not resis Mahârâja! all earthly things are changeable and transitory; a a man who knows this, and yet does not attempt to get free fro the trammel of worldly occupations, is no wise man." Then f the sake of the King, he uttered the following Gâtha [a mere rep tition of the above sentiment]. Still Suddhôdana Râja continu to urge his plea, and the ministers also addressed the prince ar showed him how, according to the Vedas, every youthful monar should fulfil his kingly duties, and afterwards, when old, forsak the world and become a recluse. Then Suddhôdana, hearing the words of his great ministers, burs again into tears and looked beseechingly at his son with an earnes countenance. On this the prince, overcome with hesitation, retired to withi the palace. use. And so the women, seeing the prince, were exceedingly rejoiced they clapped their hands and sang and danced, etc. Then the prince, having sat down, they surrounded him, and began to show such blandishments as in the Palace of Ishwara the Apsarasas Then the prince, by displaying the beautiful signs of his per son (the superior and inferior marks), so overawed the women that they could but whisper among themselves-" Surely this is Chandra Deva, the Moon God, come down to earth;" and so by his power he restrained in them all tendencies to sensual pleasures, that they were neither able to desire any indulgence or even to laugh!! Then Suddhôdana Râja, after his son had left his presence, called for the coachman and asked him the circumstances of the 1 Such appears to be the character of the group in Fig. 1, Plate lxxiii, Tree and Serpent Worship. prince and the outer world. [Kiouen XV. contains 6,3 CHAPT The Exhort AT this time the Chief Officer young man of distinguished abi Râja, having called this youth prince before him, seeking cour gem," said he, "can we keep Si him becoming a Recluse ?" At the same time, the Râja su begged [laid the same case be expedients as they thought ne Then the Sâkya princes under measures necessary to prevent And now Suddhôdana and the vastu with additional guards, road patrols of chariots, horse cumambulated the royal palac escape. Then again Mahâprajâpati G all the women of pleasure and influence over the mind of the p "fail to provide amusement for interval of darkness, and never fumes; let there be guards al egress. For, remember, if the sources of pleasure within the F 1 That is, Mahâ: |