The Buddha Bhagavant was abiding in Rājagṛiha in Veṇuvana in
Kalandakanivāsa. In Rājagṛiha lived the two Nāgarājas Girika and
Sundara, through whose influence the five hundred warm springs in
Rājagṛiha, the rivers, lakes, and pools received from the deity, from
time to time, a rich copiousness of waters, whereby the grain thrived
in the most excellent manner. As Bhagavant had brought under his
influence the two Nāgarājas, Nanda and Upananda, they used to come to
the slopes of Sumeru and manifest their respect to Bhagavant on the
eighth, fourteenth, and fifteenth days of the month. Thereupon the two
Nāgarājas, Girika and Sundara, considered that, as the two Nāgarājas,
Nanda and Upananda, visited the Sumeru slopes on the eighth,
fourteenth, and fifteenth of the month in order to show their respect
for Bhagavant, they themselves who dwelt on the spot ought to testify
their respect for Bhagavant. So they went to Bhagavant, paid honour
with their heads to his feet, and seated themselves on the ground. Then
Bhagavant confirmed them in refuge-seeking and in the basis of
doctrine, whereby they felt themselves very much elevated. Thereupon
they formed the intention of betaking themselves to the ocean. So they
went to Bhagavant, paid him honour, and spoke to him thus: “O worthy of
reverence, inasmuch as Bhagavant has led us to the search after refuge
and the principles of the doctrine, we have become so elevated that we
would fain, if Bhagavant allows us, betake ourselves to the ocean.”
Bhagavant replied, “O Nāgarājas, as ye dwell in the land of Bimbisāra,
king of Magadha, ye must ask him.” They considered that there must be
some reason why Bhagavant did not allow them to betake themselves to
the ocean. When they appeared at night before Bhagavant in order to
show him honour, they formed part of the retinue of the Gods’ [135]
dwelling. But when they came by day they had the appearance of ordinary
householders.
At that time Bimbisāra, king of Magadha, went to Veṇuvana to
Kalandakanivāsa. With Kshatriya pride the king halted on the way, and
said to a man of low degree, “Ho, man, go and see who is paying honour
to Bhagavant.” The man of low degree obeyed the command of the king,
went to the spot where Bhagavant was, and saw that there were two
householders who were paying honour to Bhagavant. Of this he informed
the king, remarking that those men dwelt no doubt in his territory. The
king imagined that those two householders, as they dwelt in his
territory, would be sure to rise up when he appeared, and he went to
the place where Bhagavant was. The two Nāgarājas perceived him from
afar, and said to Bhagavant, “O worthy of reverence, what ought to be
done? Should we now pay honour to the excellent law or to the king?”
“O Nāgarājas, do ye pay honour to the excellent law. The
Buddha-Bhagavants pay honour to the excellent law, and the Arhants also
honour the law highly.” This saying he repeated also in verse.
Then the two Nāgarājas omitted to rise in presence of the king, and the
king waxed angry at seeing that the two householders who dwelt in his
land did not stand up. After he had paid honour with his head to
Bhagavant’s feet, he sat down upon the ground and besought Bhagavant to
instruct him in the doctrine. Bhagavant uttered the following verses:—
“Not by him who is beside himself, who is excited by passion, can the
excellent doctrine taught by the perfected Buddha be comprehended. But
he who represses the commencement of sins, who lays aside anger, and
who has given up passion, he can comprehend the excellent words.”
The king thought that Bhagavant took the side of the two householders,
and therefore would not teach him the doctrine; so he went away thence.
When he had departed from Veṇuvana, he said to his servants, “So soon
as those two householders go away from Bhagavant, tell them in the name
of the king that they must not remain in the country.” Having received
this order from the king, the servants remained there, and communicated
the king’s order to the two Nāgarājas when they made their appearance.
The two Nāgarājas perceived that their long fostered wish was going to
be fulfilled. So they produced on the spot a mighty jet of water, and
betook themselves into small canals, and from the small canals into
great canals, and from the great canals into small rivers, and from the
small rivers into great rivers, and from the great rivers into the
ocean. When they two reached the ocean, they were far more elevated
than before.
At that same time the five hundred warm springs in Rājagṛiha, the
rivers, lakes, and pools, inasmuch as the deity no longer sent them
from time to time a fulness of water, began to dry up, and the crops
began to perish. Then the king reflected that by the power of the
Nāgarājas the water-courses used to be kept constantly full, and, as
this was no longer the case, he considered that those two Nāgarājas
were perhaps dead, or had been carried off or shut up by a snake
charmer. He determined then to obtain information on this point from
the omniscient Bhagavant. Bhagavant replied that the two Nāgarājas had
not been destroyed, nor had they died, and that they had not taken
themselves away secretly, nor had they been imprisoned by a snake
charmer, but that they had been banished from the country by the king
himself.
“Venerable sir, so far as I can remember, I have never seen, much less
exiled, the two Nāgarājas Girika and Sundara.”
“O great king, I will recall the fact to your memory.”
Thereupon Bhagavant informed him that those two householders whom he
had sent out of the country were precisely those two Nāgarājas, and
recommended him, in order to obtain help for his land, to ask for their
forgiveness. The king observed that he was not in a position to do
this, as they had departed into the ocean. Then Bhagavant informed him
that they were accustomed to come, in order to show him honour, on the
eighth, fourteenth, and fifteenth days of the month. And that when he
was teaching them the doctrine, the king might ask their forgiveness.
“Venerable sir, how should that be done? Ought I to touch the feet of
them twain!”
“No, great king, that is what men of inferior degree do, who touch the
hand of their superiors. But you should stretch out your right hand,
and say to the two Nāgarājas: ‘Forgive me!’”
So when the king met the two Nāgarājas in the presence of Bhagavant, he
followed his instructions, and received the pardon he asked for.
Then he said: “O Nāgarājas, having accorded me forgiveness, return back
to my country.” They replied that they would do so then only when he
had erected two temples, the one for Girika and the other for Sundara,
and had provided them with the necessary attendants, and had founded a
festival to be held every six months, at which they would appear in
person and accept hospitality. The king obeyed these orders. He built
the two temples, the one for Girika, and the other for Sundara, and he
founded a festival to be held every six months. When this festival took
place, vast multitudes of men came together from the six great cities.
One day there came an actor from the south, with the intention of
discovering something whereby he might amuse the company, and obtain a
large reward for himself. He hoped to attain both ends if he glorified
the most excellent of men. Inasmuch then as the multitudes were full of
faith in Bhagavant, he wished to take him as the subject of
glorification, so he betook himself to Nanda and said:
“Venerable sir, when Bhagavant dwelling as the Bodisat in the Tushita
region had arranged the five considerations respecting caste, race,
country, time and wife, and had let the six Kāmāvachara gods three
times perform the rites of purification, and in the form of an elephant
had consciously entered the mother’s womb, at that time the great earth
quaked violently, and those regions of the world which enjoy the light
neither of the sun nor of the moon, and therefore are filled with utter
darkness, were illumined with the greatest brilliance; so that when the
beings, which otherwise could not see their own hands when they
stretched them out, saw each other by means of this light, they cried:
‘Honoured sirs, there are other beings besides ourselves born here.’
When after the lapse of ten months Bhagavant the Bodisat was born,
leaving the mother’s womb, then likewise did the great earth quake, and
the bright radiance ensued. On the day on which Bhagavant the Bodisat
was born, on that same day were born also sons of four great kings. In
Śrāvastī truly to King Aranemi Brahmadatta there was born a son whom he
called Prasenajit, because the whole world was filled with radiance at
his birth. In Rājagṛiha there was born to King Mahāpadma a son whom he
called Bimbisāra, because he was the son of Queen Bimbī, and at his
birth the world was illumined as at the rise of the sun’s disk. In
Kauśāmbī there was born to King Śatānīka a son whom he named Udajana,
because the world was illumined at his birth as if by the rising of the
sun. In Videha there was born to King Anantanemi a son, whom he called
Pradyota, because at his birth the world was greatly illumined. On the
day on which Bhagavant the Bodisat was born, there were born also five
hundred Śākya sons, Bhadrika, and so forth, and five hundred
attendants, Chhanda, and so forth. Five hundred mares gave birth to
five hundred colts, Kanthaka, and so forth, and five hundred treasures
were conferred by the gods. The Brahmans versed in omens prophesied
with respect to Bhagavant the Bodisat as follows: ‘If the Prince
remains in the palace, he will become a Chakravartin, who will conquer
the four regions of the world, a ruler in accordance with the law, a
king having the seven treasures, those of the wheel, the elephant, the
horse, the gem, the wife, the householder, and the general, a king to
whom there shall be born a full thousand of heroic, extremely handsome
sons, victorious over hosts of foes, and under whom the whole great
earth up to the ocean shall live in peace of mind and in harmony with
the law, free from harm or danger, without punishments or force of
arms. But if, full of faith, with shorn hair and beard, and dressed in
dark brown raiment, he leaves his home and joins the ecclesiastical
body, then will he gain the renown in the world of a Tathāgata, an
Arhant, and a fully consummated Buddha.’”
At the time when Bhagavant the Bodisat was born, it was known
everywhere that on the shore of the river Bhagirathī, on the side of
Himavant, not very far from the hermitage of the Rishi Kapila, a Śākya
prince was born, and what sort of prophesies the Brahmans skilled in
omens had uttered. When the kings of the earth heard thereof, they
reflected that if they exalted the prince, they would gain thereby, and
that if they honoured King Suddhodana, the prince would thereby be
honoured; so they began to pay honour to King Suddhodana, and to send
him in due season envoys and caskets of jewels. As King Suddhodana
reflected that all things had attained their ends in consequence of the
birth of his son, that son ought to receive the name of
Sarvārthasiddha, and he called him by that name accordingly. When the
prince had been taken to pay reverence to the Śākya-god, the Yaksha
Śākyavardha, but was received with reverence by him, the
Śākya-Mighty-One, he received the names of Śākyamuni and God of gods
(Devātideva).
When Bhagavant the Bodisat had attained perfection in all sciences, and
had enjoyed himself in youth, but then had looked upon old age,
sickness, and death, and his mind had been agitated thereby, he retired
into the forest and devoted himself for six years to penance. At that
time were two hundred and fifty men sent every day, who made known the
words of King Suddhodana and of Suprabuddha, and daily carried the
words spoken by Bhagavant the Bodisat.
When Bhagavant the Bodisat had practised penance for the space of six
years, and had attained to the knowledge that it was all of no avail,
he desired to restore himself completely. So he took rice soup, and
warm food in abundance, anointed his body with oil and melted butter,
and bathed it with warm water. And when he came to the village of
Senānī, the village maidens Nandā and Nandabalā gave him sixteen times
purified milk mixed with honey, and the Nāgarāja Kālika extolled him.
From the Svastika grass-dealers he received gold coloured grass. When
he arrived at Bodhimaṇḍa, after he had prepared himself a couch of
indestructible grass, and had taken up his seat upon it with crossed
legs, and had made straight his body, and strengthened his memory, he
said with emotion, “Until I shall have attained sinlessness will I not
change my sitting position. How then Bhagavant the Bodisat, after he
had, at the midnight hour by means of the wheel of mildness overcome
Māra and the host of three hundred and sixty millions of demons,
attained to the supreme perfection of insight—all this he pleased to
relate to me in full.”
Nanda asked, “What do you want it for?” The actor replied, “Venerable
sir, I wish to compose a drama.” Nanda said, “Wretched man, do you wish
us to portray the Teacher for you? Begone, for I will tell you
nothing.” Then the actor betook himself to Upananda, but received from
him the same answer, and the result was the same when he had recourse
to Āśuga, Ravata, Chhanda, and Udayin. Thereupon the actor betook
himself to where the company of Twelve Bhikshuṇīs was. First of all he
had recourse to Sthūlanandā. When she had inquired what he wanted the
information for, and he had replied that it was for a drama, she asked
whether he would give her a recompense for her trouble. He promised
that he would. Then as Sthūlanandā was very learned, and knew the
Tripiṭaka thoroughly, she related everything to him in full out of the
Abhinishkramaṇa-Sūtra, how Bhagavant the Bodisat, while dwelling in the
Tushita region, appointed the five meditations with respect to caste,
race, country, time, and wife, and having appointed these
considerations, and having allowed the six Kāmāvachara gods to receive
purification three times, he consciously entered the mother’s womb,
transformed into the shape of an elephant. Whereupon the great earth
quaked greatly, and the intervals of the world in which the sun and
moon are looked upon as great wonders, and the darkness is exceedingly
great, inasmuch as no light is enjoyed there, were profusely illumined
anew, so that the beings born therein, which had not been able to see
their own hands when they stretched them out, looking upon one another
by means of this light, exclaimed, “Honoured sirs, other beings also
have been born here.” Then she related to him all that had taken place
up to the time, when at midnight Bhagavant the Bodisat overcame Māra
and the attending three hundred and sixty millions of demons by the
force of mildness, and attained to supreme insight.
The actor then composed his drama, and, as he knew that by means of it
he could exalt the faith still higher, amid the masses of believers, he
considered how he might create faith also among unbelievers. And, as he
bore a grudge against the Six Bhikshus, and desired to find a cause of
reproach against them, he betook himself to them. Now Āyushmant Chhanda
had just prepared some food, but let it stand over. With the hope,
however of partaking of sweet food, in case he met with any, he had
washed his hands. With such food Āyushmant Udayin had supplied himself,
so Chhanda sat down before him with crossed legs and begged him to
think of him, saying, “I, the Bhikshu Chhanda, had prepared food, but I
let it stand over, as I was fully satisfied. But now that I have found
food, I desire to eat, and I beg you to leave me something,” After
taking two or three morsels of the food, Udayin said, “Take and go.”
When the actor heard that, he thought that he might thereby convert
even unbelievers to the faith. So he pitched a booth in Rāajagṛiha on
the day when the festival of the Nāgarājas Girika and Sundara was
celebrated, and sounded a drum. And when a great crowd had collected,
he exhibited in a drama the above-mentioned events in the life of
Bhagavant, in harmony with the Abhinishkramaṇasūtra. Thereby the
performers and the assembled crowds were confirmed in the faith. And
they uttered sounds of approval, and he made a large profit.
In order that among the unbelievers also he might excite faith, he
introduced one actor under the guise of Udayin, and another under that
of Chhanda. And he filled a dish with ashes, on the top of which he
placed two or three lumps of sugar. In front of him who played the part
of Udayin, the other sat down cross-legged, and said, “Venerable
Udayin, remember me. I am the Bhikshu Chhanda, and I have let my food
stand over, for I was quite satisfied. But now that I have met with
food, I want to eat, and I beg you will leave me something.” Then he
who played the part of Udayin ate up the two or three lumps of sugar,
and upset the ashes which were in the dish over the head of him who
played the part of Chhanda, and said, “Take and go.” The crowd burst
out laughing loudly, and even the unbelieving became believing, saying
that it was a mad prank. And the actor made a large profit.
Now when men’s talk had made the Six Bhikshus aware that the actor had
taken them off they resolved to take counsel with the Bhikshuṇīs and
make things unpleasant for him. So they betook themselves to the
company of Twelve and asked them if they still retained any
recollection of the play composed by them on the life of the Bodisat
named Kuru. When they had gone out together into the park, and it was
found that they had not forgotten even the least part of it, they
supplied themselves with ornaments and raiment from the palace, and
they set up a booth close to that of the actor. Then Upananda covered
up his head with a cloth and beat the drum. A great crowd assembled,
and in it was the actor, who thought that he was witnessing a divine
drama, and was of opinion that it was performed by Gods, Nāgas,
Yakshas, Gandharvas, Kinnaras, or Mahoragas. [136] So great was his
astonishment.
When the Six went away, after finishing the performance and changing
their clothes, the actor followed after them, in order to find out who
they were, waiting for them at the door as they went out. When Udayin
came forth, whose ears seemed to be smeared as though with orpiment,
the actor asked him if he had been performing in the play. Udayin
replied that they had wished to do him a hurt in that way, saying, “You
wretch, who live by our art! as you have brought us on to the stage, we
will go to every place where you perform, and we will annoy you. We
have no need to provide ourselves with drums and strange properties.”
The actor begged for pardon, for he got his living by his performances.
Udayin demanded in return for this that the actor should give up to him
the whole of his receipts. To which demand the actor yielded, from fear
of farther interference.