The inhabitants of Dewah, joining those of Kapilawot, set out for the latter country with the newly-born infant, to whom they rendered the greatest honours. The Nats of the seat of Tawadeintha, on hearing that a son was born to King Thoodaudana, and that under the shade of the tree Bodi[5] he would become a true Buddha with a perfect knowledge of the four great truths, gave full vent to their boundless joy, hoisting unfurled flags and banners in every direction, in token of their indescribable rejoicings.
There was a celebrated Rathee, named Kaladewila, who had passed through the eight degrees of contemplation, and who was in the habit of resorting daily to the prince's palace for his food. On that very day, having taken his meal as usual, he ascended to the seat of Tawadeintha,[6] and found the fortunate inhabitants of that seat giving themselves up to uncommon rejoicings. He asked them the reason of such an unusual display of enrapturing transports of exultation. "It is," replied they to the inquiring Rathee, "because a son is born to King Thoodaudana, who will soon become a true Buddha. Like all former Buddhas, he will preach the law and exhibit in his person and throughout his life the greatest wonders and a most accomplished pattern of the highest virtues. We will hear the law from his very mouth."
On hearing the answer of the Nats, Kaladewila immediately left the seat of Tawadeintha, and directed his aërial course towards the palace of Thoodaudana. Having entered into the palace and occupied the place prepared for him, he conveyed to the king the good tidings of a son having been born unto him.
A few days after this message, the royal child was brought into the presence of his rejoicing father. Kaladewila was present on the occasion. Thoodaudana ordered that the child should be attired with the finest dress, and placed in the presence of the Rathee, in order to pay him his respects. But the child rose up and set his two feet on the curled hair of the venerable personage. The persons present on the occasion, not knowing that a Buddha in his last existence never bows down to any being, thought that the head of the imprudent child would be split into seven parts as a punishment for his unbecoming behaviour. But Kaladewila, rising up from his seat, and lifting up his hands to his forehead, bowed respectfully to the infant Phralaong. The king, astonished at such an unusual condescension from so eminent a personage, followed his example, and out of respect prostrated himself before his son.
By virtue of his great spiritual attainments, Kaladewila could recollect at once all that had taken place during the forty preceding worlds, and foresee all that would happen during the same number of future revolutions of nature. On seeing the high perfections shining forth in our Phralaong, he considered attentively whether he would become a Buddha or not. Having ascertained that such a dignity was reserved for him, he wished to know if the remaining period of his own existence would permit him to witness the happy moment when he would be a Buddha. To his deep regret, he foresaw that the end of his life would come before the occurrence of that great event, and that he would have then migrated to one of the seats of Arupa, and be, therefore, deprived of the favour of hearing the law from his mouth. This foresight caused a profound sadness in his heart, and abundant tears flowed from his eyes. But when he reflected on the future destiny of the blessed child, he could not contain within himself the pure joy that overflowed his soul. The people present on the occasion soon observed the opposite emotions which alternately affected the soul of Kaladewila. They asked him the reason of such an unusual occurrence. "I rejoice," said he, "at the glorious destiny of that child; but I feel sad and disconsolate when I think that it will not be given to me to see and contemplate him clothed with the dignity of Buddha. I bewail with tears my great misfortune."
With a view of assuaging his sorrow, Kaladewila, casting another glance towards future events, eagerly sought to discover if, among his relatives, there would not be at least one who would be so fortunate as to see Phralaong in the nature of Buddha. He saw with inexpressible delight that his nephew Nalaka would enjoy the blessing denied to himself. Thereupon he went in all haste to his sister's house, inquiring about her son. At his request the lad was brought into his presence. "Beloved nephew," said the venerable Rathee, "thirty-five years hence,[7] the son of King Thoodaudana will become a Buddha; you will contemplate him in that sublime and exalted nature. From this day, therefore, you shall embrace the profession of Rahan." The young man, who descended from a long succession of wealthy noblemen, said within himself, "My uncle, indeed, never says anything but under the impulse of irresistible and cogent motives. I will follow his advice and will become a recluse." He immediately ordered the purchase of the insignia of his new profession, a patta, a thingan,[8] and other articles. His head was shaved, and he put on the yellow garb. Attired in his new dress, he looked all round, and saw that, amongst all beings, the Rahans are by far the most excellent. Then turning towards the place which Phralaong occupied, he prostrated himself five successive times in that direction, rose up, placed the patta in its bag, threw it over his shoulder, and directed his steps towards the solitude of Himawonta, where he devoted himself to all the exercises of his profession. At the time Phralaong became a Buddha, our hermit went to that great master, learnt from him the works that lead to the state of perfect stability of mind, returned back to his solitude, and attained to the perfection of Rahanda by the practice of the eminent works. Seven months after his return, the end of his existence arrived, when, disentangled from all the ties that had hitherto kept him in the world of passions, he reached the happy state of Neibban.
FOOTNOTES
[1] This country of Dewah is one of the sixteen countries, so much celebrated in the Buddhistic annals, where the greatest religious events have taken place. They are placed in the centre, north, and north-west portions of Hindustan. In this place was born the celebrated Dewadat, who became brother-in-law to Buddha himself. But notwithstanding the close ties of relationship that united him to so saintly a personage, Dewadat is represented as the incarnation of evil, ever opposed to Buddha in his benevolent designs in favour of human kind. At last, in an attempt against his brother-in-law's life, he met with a condign punishment. The earth burst open under his feet, and, surrounded by devouring flames, he rolled down to the bottom of the lowest hell, acknowledging, however, in the accents of a true but tardy repentance, his errors and the unconquerable power of Buddha. Three red-hot iron bars transfix him perpendicularly, hanging him in an erect position, whilst three other bars pierce him through the shoulders and the side. For his repentance he is to be delivered hereafter from those torments, and restored to earth, in order to acquire merits that may entitle him to a better place in future existences. Some accounts mention that he is to become a Pietzega Buddha. This story respecting Dewadat has given rise in Burmah to a very strange misconception. The Burmese, with their usual thoughtlessness, on hearing of the particulars respecting the sufferings and mode of death of our Saviour, concluded that he must have been no other but Dewadat himself, and that, for holding opinions opposite to those of Buddha, he suffered such a punishment. The writer was not a little surprised to find in the writings of the old Barnabite missionaries a lengthened confutation of this erroneous supposition.
[2] According to Buddhistic notions, Buddha labours during his mortal career for the benefit of all living beings. His benevolent and compassionate heart, free from all partiality, feels an ardent desire of opening before them the way that leads to deliverance from the miseries of every succeeding existence, and of bringing them finally to the never troubled state of Neibban. Such a generous and benevolent disposition constitutes