On hearing that a Phra was soon to make his appearance amongst men, all the Nats, the peaceful inhabitants of the fortunate abode of Toocita, assembled in all haste and crowded around Phralaong,[10] eagerly inquiring of him, who was the fortunate Nat to whom was reserved the signal honour of attaining the incomparable dignity of Buddha. The reason which directed their steps towards Phralaong, and suggested their inquiry, was, that in him were already to be observed unmistakable signs, foreshadowing his future greatness.
No sooner did it become known that this incomparable destination was to be his happy lot, than Nats from all parts of the world resorted to the abode of Toocita, to meet Phralaong and to congratulate him upon this happy occasion. "Most glorious Nat," did they say to him, "you have practised most perfectly the ten great virtues;[11] the time is now come for you to obtain the sublime nature of Buddha. During former existences, you most rigidly attended to the observance of the greatest precepts, and walked steadily in the path of the highest virtues; you then sighed after and longed for the happiness of Nats and Brahmas; but now you have most gloriously achieved the mightiest work, and reached the acme of perfection. It remains with you only to aspire at the full possession of the supreme intelligence, which will enable you to open to all Brahmas, Nats, and men the way to the deliverance from those endless series of countless existences[12] through which they are doomed to pass. Now the light of the law is extinguished, a universal darkness has overspread all minds. Men are more than ever slaves to their passions; there is a total lack of love among them; they hate each other, keep up quarrels, strifes and contentions, and mercilessly destroy each other. You alone can free them from the vicissitudes and miseries essentially connected with the present state of all beings. The time is at last come, when you are to become a Buddha."
Unwilling to return at once a positive answer, Phralaong modestly replied that he wanted some time to inquire particularly into the great circumstances always attending the coming of a Buddha in this world, viz., the epoch or time when a Buddha appears, the place which he chooses for his apparition or manifestation, the race or caste he is to be born from, and the age and quality of her who is to be his mother. As regards the first circumstance, Phralaong observed that the apparition of a Buddha could not have taken place during the previous period[13] of 100,000 years and more that had just elapsed, because during that period the life of men was on the increase. The instructions on birth and death, as well as on the miseries of life, which form the true characteristics of Buddha's law, would not then be received with sufficient interest and attention. Had any attempt been made at that time to preach on these three great topics, the men of those days, to whom those great events would have appeared so distant, could not have been induced to look upon them with sufficient attention; the four great truths would have made no impression on their minds; vain and fruitless would have been the efforts to disentangle them from the ties of passions, then encompassing all beings, and to make them sigh after the deliverance from the miseries entailed upon mankind by birth, life, and death. The period when human life is under a hundred years' duration cannot at all be the proper period for such an important event, as the passions of men are then so many and so deeply rooted that Buddha would in vain attempt to preach his law. As the characters which a man traces over the smooth surface of unruffled water instantly disappear without leaving any mark behind, so the law and instructions that one should attempt to spread on the hardened hearts of men would make no lasting impression upon them. Hence he concluded that the present period, when the life of men was of about a hundred years' duration, was the proper one for the apparition of a Buddha. This first point having been disposed of, Phralaong examined in what part of the globe a Buddha was to appear.
His regards glanced over the four great islands[14] and the 2000 small ones. He saw that the island of Dzapoudiba, the southern one, had always been the favourite place selected by all former Buddhas; he fixed upon it, too, for himself. That island, however, is a most extensive one, measuring in length 300 youdzanas, in breadth 252, and in circumference 900. He knew that on that island former Buddhas and semi-Buddhas, the two great Rahandas,[15] or disciples of the right and left, the prince whose sway is universal, &c., had all of them invariably fixed upon and selected that island, and, amidst the various countries on the island, that of Mitzima, the central one, where is to be found the district of Kapilawot. "Thither," said he, "shall I resort, and become a Buddha."
Having determined the place which he was to select for his terrestrial seat, Phralaong examined the race or caste from which he was to be born. The caste of the people and that of merchants appeared too low, and much wanting in respectability, and, moreover, no Buddha had ever come out therefrom. That of the Pounhas was in former times the most illustrious and respected, but that of princes, in those days, far surpassed it in power and consideration. He therefore fixed his choice upon the caste of princes, as most becoming his future high calling. "I choose," said he, "prince Thoodaudana for my father. As to the princess who is to become my mother, she must be distinguished by a modest deportment and chaste manners, and must never have tasted any intoxicating drink. During the duration of 100,000 worlds she must have lived in the practice of virtue, performing with a scrupulous exactitude all the rules and observances prescribed by the law. The great and glorious Princess Maia is the only person in whom all these conditions are to be found. Moreover, the period of her life shall be at an end ten months and seven days hence;[16] she shall be my mother."
Having thus maturely pondered over these four circumstances, Phralaong, turning to the Nats that surrounded him, anxiously expecting his answer, plainly and unreservedly told them that the time for his becoming Buddha had arrived, and bade them forthwith communicate this great news to all the Brahmas and Nats. He rose up, and, accompanied by all the Nats of Toocita, withdrew into the delightful garden of Nandawon. After a short sojourn in that place, he left the abode of Nats, descended into the seat of men, and incarnated in the womb of the glorious Maia, who at once understood that she was pregnant with a boy who would obtain the Buddhaship. At the same moment also the Princess Yathaudara, who was to be the wife of the son of Maia, descended from the seats of Nats, and was conceived in the womb of Amitau, the wife of Prince Thouppabuddha.
At that time the inhabitants of Kapilawot were busily engaged in celebrating, in the midst of extraordinary rejoicings, the festival of the constellation of Outarathan (July-August). But the virtuous Maia, without mixing amidst the crowds of those devoted to amusements, during the seven days that preceded the full moon of July, spent her time among her attendants, making offerings of flowers and perfumes. The day before the full moon she rose up at an early hour, bathed in perfumed water, and distributed to the needy four hundred thousand pieces of silver. Attired in her richest dress, she took her meal, and religiously performed all the pious observances usual on such occasions. This being done, she entered into her private apartment, and, lying on her couch, fell asleep and had the following dream:—
Four princes of Nats, of the abode of Tsadoomarit, took the princess with her couch, carried it to the Mount Himawonta,[17] and deposited it on an immense and magnificent rock, sixty youdzanas long, adorned with various colours, at the spot where a splendid tree, seven youdzanas high, extends its green and rich foliage. The four queens, wives of the four princes of Tsadoomarit, approaching the couch where Maia was reclining, took her to the banks of the lake Anawadat, washed her with the water of the lake, and spread over the couch flowers brought from the abode of Nats. Near the lake is a beautiful mountain of a silvery appearance, the summit whereof is crowned with a magnificent and lofty palace. On the east of the palace, in the side of the mount, is a splendid cave. Within the cave, a bed similar to that of the Nats was prepared. The princess was led to that place and sat on the bed, enjoying a delicious and refreshing rest. Opposite this mount, and facing the cave where Maia sat surrounded by her attendants, rose another mount, where Phralaong, under the shape of a young white elephant, was roaming over its sides in various directions. He was soon seen coming down that hill, and, ascending the one where the princess lay on her bed, directed his course towards the cave. On the extremity of his trunk, lifted up like a beautiful string of flowers, he carried a white lily. His voice, occasionally resounding through the air, could be heard distinctly by the inmates of the grotto, and indicated his approach. He soon entered the cave, turned three times round the couch whereupon sat the princess, then, standing for a while, he came nearer, opened her right side, and appeared to conceal himself in her womb.
In the morning, having awoke from her sleep, the queen related her dream to her husband. King Thoodaudana sent without delay for sixty-four Pounhas.[18] On a ground lined with cow-dung, where parched rice, flowers, and other offerings were carefully deposited and profusely spread, an appropriate place was reserved for the Pounhas. Butter, milk, and honey were served out to them in vases of gold and silver; moreover, several suits of apparel and five cows were offered to each of them as presents, as well as many other articles. These preliminaries being arranged, the prince narrated to them the dream, with a request for its explanation.