It was at the full moon of the month Katson, when these memorable occurrences took place, and it was daylight when Phralaong at last obtained the fulness of the Buddhaship. After this glorious and triumphant achievement, Phralaong, whom from this moment we must call Phra or Buddha, continued to remain on the throne, in a cross-legged position, with a mind absorbed in contemplation during seven days. Mental exertion and labour were at an end. Truth in its effulgent beauty encompassed his mind and shed over it the purest rays. Placed in that luminous centre, Phra saw all beings entangled in the web of passions, tossed over the raging billows of the sea of renewed existences, whirling in the vortex of endless miseries, tormented incessantly and wounded to the quick by the sting of concupiscence, sunk into the dark abyss of ignorance, the wretched victims of an illusory, unsubstantial, and unreal world. He said then to himself: "In all the worlds there is no one but me who knows how to break through the web of passions, to still the waves that waft beings from one state into another, to save them from the whirlpool of miseries, to put an end to concupiscence and break its sting, to dispel the mist of ignorance by the light of truth, to teach all intelligent beings the unreality and nonexistence of this world, and thereby lead them to the true state of Neibban." Having thus given vent to the feelings of compassion that pressed on his benevolent heart, Phra, glancing over future events, delighted in contemplating the great number of beings who would avail themselves of his preachings, and labour to free themselves from the slavery of passions. He counted the multitudes who would enter the ways that lead to the deliverance, and would obtain the rewards to be enjoyed by those who will follow one of those ways. The Baranathee country would be favoured first of all with the preaching of the law of the wheel. He reviewed the countries where his religion would be firmly established. He saw that Maheinda, the son of king Asoka, would carry his law to Ceylon, two hundred and thirty-six years after his Neibban.
When these and other subjects were fully exhausted, the most excellent Phra came down from his throne and went to a distance of ten fathoms from the Bodi tree, in a north-east direction. There he stood, his eyes fixedly riveted on the throne, without a single wink, during seven consecutive days, given up to the most intense and undisturbed meditation. The Nats, observing this extraordinary posture, imagined that he regretted the throne he had just vacated, and that he wanted to repossess himself of it. They concluded that, such being the case, Prince Theiddat had not as yet obtained the Buddhaship. When the period of seven days was over, Buddha, who knew the innermost thoughts of the Nats, resolved to put an end to their incredulous thinking respecting his person. For that purpose, he had recourse to the display of miraculous powers.[10] He raised himself high up in the air, and, to their astonished regards, he wrought at once more than a thousand wonders, which had the immediate effect of silencing all their doubts, and convincing them that he was indeed the Buddha.
Having come down to the place which he had started from, for the display of prodigies, Buddha went to the north of the tree Bodi at a distance of only two fathoms from it. He spent this time in walking to and fro from east to west, during seven days, over a road, prepared for that purpose by the Nats. He was engaged all the while in the work of the sublimest contemplation.
He then shaped his course in a north-west direction, at a distance of thirteen fathoms from the sacred tree. There stood a beautiful house, shining like gold, resplendent with precious stones. It was a temporary residence, purposely prepared for him by the Nats. Thither he repaired, and sat down in a cross-legged position during seven days. He devoted all his time to meditating on the Abidamma, or the most excellent science. This science is divided into seven books. Phra had already gone over the six first and fully mastered their contents, but the six glories had not as yet shot forth from his person.
It was only after having mastered the contents of the last division, named Pathan, divided into twenty-four parts, that the six glories appeared. Like the great fishes that delight to sport only in the great ocean, the mind of Buddha expanded itself with indescribable eagerness, and delighted to run unrestrained through the unbounded field opened before him by the contents of that volume. Brown rays issued from his hairs, beard, and eyelids. Gold-like rays shot forth from his eyes and skin; from his flesh and blood dashed out purple beams, and from his teeth and bones escaped rays, white like the leaves of the lily; from his hands and feet emanated rays of a deep-red colour, which, falling on the surrounding objects, made them appear like so many rubies of the purest water. His forehead sent forth undulating rays, resembling those reflected by cut crystal. The objects which received those rays appeared as mirrors, reflecting the rays of the sun. Those six rays of various hues caused the earth to resemble a globe of the finest gold. Those beams at first penetrated through our globe, which is eighty-two thousand youdzanas thick, and thence illuminated the mass of water which supports our planet. It resembled a sea of gold. That body of water, though four hundred and eighty thousand youdzanas thick, could not stop the elastic projection of those rays, which went forth through a stratum of air nine hundred and sixty thousand youdzanas thick, and were lost in the vacuum. Some beams, following a vertical direction, rushed through the six seats of Nats, the sixteen of Brahmas, and the four superior ones, and thence were lost in vacuum. Other rays, following a horizontal direction, penetrated through an infinite series of worlds. The sun, the moon, the stars appeared like opaque bodies, deprived of light. The famous garden of Nats, their splendid palace, the ornaments hanging from the tree Padetha were all cast into the shade and appeared obscure, as if wrapped up in complete darkness. The body of the chief Brahma, which sends forth light through one million of systems, emitted then but the feeble and uncertain light of the glowworm at sunrise. This marvellous light, emanating from the person of Buddha, was not the result of vowing or praying; but all the constituent parts of his body became purified to such an extent by the sublime meditation of the most excellent law that they shone with a matchless brightness.
Having thus spent seven days in that place, close to the Bodi tree, he repaired to the foot of another gniaong tree, called adzapala, or the shepherds' tree, so called because, under its cooling shade, shepherds and their flocks of goats rested during the heat of the day. It was situated at the east of the Bodi, at a distance of thirty fathoms. There he sat in a cross-legged position, during seven days, enjoying the sweetness of self-recollection. It was near to that place that the vile Manh, who, since his great attack on Buddha, had never lost sight of him, but had always secretly followed him with a wicked spirit, was compelled to confess that he had not been able to discover in that Rahan anything blamable, and expressed the fear of seeing him at once pass over the boundaries of his empire. The tempter stooped in the middle of the highway, and across it drew successively sixteen lines, as he went on reflecting on sixteen different subjects. When he had thought over each of the ten great virtues, he drew, first, ten lines, saying: "The great Rahan has indeed practised to a high degree those ten virtues. I cannot presume to compare myself to him." In drawing the eleventh, he confessed that he had not, like that Rahan, the science that enabled to know the inclinations and dispositions of all beings. In drawing the twelfth, he said that he had not as yet acquired the knowledge of all that concerns the nature of the various beings. Drawing the four remaining lines, he confessed successively that he did not feel, like that Rahan, a tender compassion for the beings yet entangled in the miseries of existence, nor could he perform miracles, nor perceive everything, nor attain to the perfect and supreme knowledge of the law. On all these subjects he avowed his decided inferiority to the great Rahan.
Whilst Manh was thus engaged with a sad heart in meditating over those rather humiliating points, he was at last found out by his three daughters, Tahna,[11] Aratee, and Raga, who had for some time been looking after him. When they saw their father with a downcast countenance, they came to him, and inquired about the motive of his deep affliction. "Beloved daughters," replied Manh, "I see this Rahan escaping from my dominion, and notwithstanding my searching examination, I have not been able to detect him in anything reprehensible. This is the only cause of my inexpressible affliction." "Dear father," replied they, "banish all sorrows from your mind, and be of a good heart; we will very soon find out the weak side of the great Rahan, and triumphantly bring him back within the hitherto unpassed limits of your empire." "Beware of the man you will have to deal with," replied Manh. "I believe that no effort, however great, directed against him, will ever be rewarded with success. He is of a firm mind and unshaken purpose. I fear you shall never succeed in bringing him back within my dominions." "Dear father," said they, "we women know how to manage such affairs; we will catch him like a bird in the net of concupiscence; let fear and anxiety be for ever dispelled from your heart." Having given this assurance, forthwith they went to Buddha, and said to him, "Illustrious Rahan, we approach you respectfully and express the wish of staying with you, that we may minister to all your wants." Without in the least heeding their words, or even casting a glance at them, the most excellent Buddha remained unmoved, enjoying the happiness of meditation. Knowing that the same appearance, face, and bodily accomplishments might not be equally pleasing, they assumed, one the appearance of a heart-winning young girl, another that of a blooming virgin, and the third that of a fine middle-aged beauty. Having thus made their arrangements, they approached Buddha, and several times expressed to him the desire of staying with him and ministering to his wants. Unmoved by all their allurements, Buddha said to them, "For what purpose do you come to me? You might have some chance of success with those that have not as yet extinguished the fire of passion, and rooted it from their heart; but I, like all the Buddhas, my predecessors, have destroyed in me concupiscence, passion, and ignorance. No effort, on your part, will ever be able to bring me back into the world of passions. I am free from all passions, and have obtained supreme wisdom. By what possible means could you ever succeed in bringing me back into the whirlpool of passions?" The three daughters of Manh, covered with confusion, yet overawed with admiration and astonishment, said to each other, "Our father forsooth had given us a good and wise warning. This great Rahan deserves the praises of men and Nats. Everything in him is perfect; to him it belongs to instruct men in all things they want to know." Saying this, they, with a downcast countenance, returned to their father.
It was in that very same place, at the foot of the adzapala gniaong, that a heretic Pounha, named Mingalika, proud of his caste, came with hasty steps, speaking loudly, and with little respect approached the spot where Buddha was sitting.[12] Having entered into conversation with him, the Pounha heard from his mouth instructions worthy of being ever remembered. He said to Buddha, "Lord Gaudama, I have two questions to put to you. Whence comes the name Pounha? What are the duties to be performed in order to become a real Pounha?" Buddha, penetrating with the keen eye of wisdom into the innermost soul of his interlocutor, answered, "The real and genuine Pounha is he who has renounced all passions, put an end to concupiscence, and has entered the ways leading to perfection. But there are others, who are proud of their origin, who walk hastily, speak with a loud voice, and who have not done what is needful to destroy the influence of passions. These are called Pounhas because of their caste and birth. But the true sage avoids everything that is rash, impetuous or noisy: he has conquered all his passions, and put an end to the principle of demerits. His heart loves the repetition of formulas of prayers, and delights in the exercise of meditation. He has reached the last way to perfection. In him there is no longer wavering, or doubt, or pride. This man really deserves the name of Pounha, or pure: he is indeed the true Pounha according to the law." The instruction being finished, the Pounha rose respectfully from his place, wheeled to the right and departed.
Buddha continued the sublime work of contemplating pure truth through the means of intense reflection. Having remained seven days in that position, Buddha arose in an ecstasy and went to the south-eastern side of the Bodi tree, to a distance of an oothaba (1 oothaba=to 20 tas, 1 ta=to 7 cubits), on the sixth day after the full moon of Nayon. On that spot there was a tank called Hidza-lee-dana. On the bank of that tank, he sat under the shade of the Kiin tree, in a cross-legged position during seven days, enjoying the delight of meditation. During those seven days rain fell in abundance, and it was very cold. A Naga, chief of that tank, would have made a building to protect Buddha against the inclemency of the weather, but he preferred, in order to gain greater merits, to coil himself up sevenfold round his person, and to place his head above him, with his large hood extended. When the seven days were over and the rain had ceased, the Naga quitted his position; then assuming the appearance of a young man, he prostrated himself before Buddha and worshipped him. Buddha said: "He who aims at obtaining the state of Neibban ought to possess the knowledge of the four roads leading thereto, as well as that of the four great truths and of all laws. He ought to bear no anger towards other men, nor harm them in any way soever. Happy he who receives such instructions."
Buddha moved from that place, and went to the south of the Bodi tree, to a distance of forty fathoms. At the foot of the linloon tree he sat in a cross-legged position, having his mind deeply engaged in the exercise of the sublimest contemplation. In that position he spent seven entire days, which completed the forty-nine days which were to be devoted to reflection and meditation around the Bodi tree. When this period of days was over, at daybreak, on the fifth day after the full moon of Watso, he felt the want of food. This was quickly perceived by a Thagia, who hastened from his seat to the spot where Buddha was staying, and offered him some Thit khia fruits, others say Kia-dzoo fruits, to prepare his system to receive more substantial food. After he had eaten them, the same celestial attendant brought him some water to rinse his mouth, and to wash his face and hands. Buddha continued to remain in the same position under the cooling and protecting shade of the linloon tree.