In course of time the King of the new country where the Prince was begging his bread and meditating on Life and Death desired to see the holy man of whom he had heard much talk, and he offered the Prince lands and riches. But the Prince told him that he had already laid aside far greater riches than these, and that nothing in life mattered to him except his quest for the truth, which one day he would surely find. And the King, whose name was Bimbasara, asked him when he had found the truth to return and teach it to the people of his country—and this the Prince promised to do.
For a long time the Prince lived in a cave not far from Rajagha and studied the faith of India as it was then taught, but his studies brought him no nearer to gaining the truth. So he went into the wilderness, where, he believed, fasting and meditation might bring him the things he sought.
He traveled southward for many miles and entered the very heart of the great Indian jungle, teeming with poisonous snakes and filled with savage beasts. Here he prayed and fasted, seeking enlightenment; and he carried out his fasts with such severity that he nearly died as a result of them.
While in the jungle the Prince met five other holy men who were so much impressed with his fasts and his thoughtful demeanor that they became his disciples. But when he ceased to fast because he did not come any nearer the truth by going hungry, these disciples left him, believing that he had strayed from the path of the truth and never would gain the enlightenment he sought.
After several years the Prince left the jungle and commenced traveling through the country, begging his food wherever he happened to be. And now he was close to gaining the vision that he so greatly desired, for without his knowledge his years of thought and of self-denial had borne their fruit.
One day, bitterly discouraged, and heartsick with his many failures and temptations, he seated himself beneath a peepul tree with the firm resolve that he would not stir from the spot until he gained the truth that he sought. And while he sat there, the legends tell us, he was assailed by all the powers of darkness and evil, and devils crowded upon him so thickly that they darkened the sky and threw all Nature into convulsions in which the earth shook and the air was filled with thunder. All night the Prince sat motionless and all through the night the evil forces strove to turn him from the truth that they knew he was about to achieve. In the morning they departed, and the Prince as he sat, saw flowers spring up and blossom all around him with miraculous swiftness. The air seemed purer than ever before, the sun was wonderfully bright and a peaceful serenity seemed to enfold the entire earth. And when night came and the stars awoke, the truth for which the Prince had been seeking flowed into his soul. He had indeed become a Buddha.
Gone were the temptations and the sorrows in a divine peace—a peace that became the reward of all disciples of the religion that he founded. This peace was called by him Nirvana and his disciples say he is the only man who attained it in his lifetime, for Nirvana is supposed to come only to the spirits of the dead, who have purified themselves not in one life, but in many. In Buddha's belief (for as Buddha we shall now know him), human beings live many times and receive the reward or the punishment of past existences in those that follow. This belief is known as "the transmigration of souls." It is the foundation of the faith of Buddha which is believed in to-day by millions of persons in India and China, as well as in other countries.
In the truth that Buddha had acquired he learned many things. Chief of them, as he believed, are four great facts of life and nature from which the soul cannot escape—that there will always be sorrow and suffering in the world; that these are caused by clinging to things that are always changing or dying; that the only way to obtain peace is to renounce these things and care for them no longer; and that the only way to live is to walk in the paths of righteousness, honesty, virtue, and to believe in the Buddhist faith.
Buddha also believed that animals have souls just as men do, and that by some good action these animal souls become the souls of men. Then the souls go through many existences. If they are righteous they approach the peace of Nirvana, which is attainable only when they are entirely purified; if they are unrighteous they are cast down again into lower forms of life and once more have to struggle upward toward the truth. There is no escape from the consequences of sin in the Buddhist faith. Just so certainly as a man sins he will be punished for it—if not in this life in the next one—and if his sin is sufficiently deadly he will lose again the form of a man and return to the shape of a snake or a lizard to expiate his wickedness through countless generations.
Heaven and Hell have a place in the belief of Buddha also. They are different from the Heaven and Hell that Christians know because in the Buddhist religion they are only temporary abodes for the spirit between its many existences on earth.