Having instructed his mother in heaven with all the angel host, and once more returned to men, he went about converting those capable of it.
Gutika, Gîva(ka) 3, Sula, and Kûrna, the noble's son Aṅga and the son of the fearless king (Abhaya)
Nyagrodha 4 and the rest; Srîkutaka (or, Srîguptaka),
So also the king of Gandhâra, whose name was Fo-kia-lo (Pudgala?); he, having heard the profound and excellent law, left his country and became a recluse.
So also the demons Himapati and Vâtagiri, on the mountain Vibhâra, were subdued and converted;
The Brahmakârin Prayan(tika), on the mountain Vagana (Po-sha-na), by the subtle meaning of half a gâtha, he convinced and caused to rejoice in faith;
The village of Dânamati (Khânumat) 2 had one Kûtadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless victims;
Tathâgata by means (upâya, expedients) converted him, and caused him to enter the true path. On Mount Bhatika 3 (?) a heavenly being of eminent distinction,
Whose name was Pañkasikha 4, receiving the law, attained Dhyâna 5; in the village of Vainushta,
In the town of Añkavari (Agrâtavî), he subdued the powerful (mahâbâla) spirit; Bhanabhadra (patala), Sronadanta;
The malevolent and powerful Nâgas, the king of the country and his harem, received together the true law, as he opened to them the gate of immortality (sweet dew).
In the celebrated Viggi village (or in the village Paviggi) Kina and Sila, earnestly seeking to be born in heaven, he converted and made to enter the right path;
The Aṅgulimâla 2, in that village of Sumu, through the exhibition of his divine power, he converted and subdued;
There was that noble's son, Purigîvana, rich in wealth and stores as Punavatî (punyavatî?),
Directly he was brought to Buddha (Tathâgata) accepting the doctrine, he became vastly liberal. So in that village of Padatti he converted the celebrated Patali (or, Potali),
And also Patala, brothers, and both demons. In Bhidhavali (Pi-ti-ho-fu-li) there were two Brahmans,
One called Great-age (Mahâyus?), the other Brahma-age (Brahmâyus?). These by the power of a discourse he subdued, and caused them to attain knowledge of the true law;
Saka 1 the Nirgrantha, all these he caused to attain the true law. Hama kinkhava had a demon Potala,
And another Potalaka (in) Potalagâma [these he converted]. Again he came to Mount Ala, to convert the demon Alava,
And a second called Kumâra, and a third Asidaka; then going back to Mount Gaga (Gayâsîrsha) he converted the demon Kañgana,
And Kamo (kin-mau) the Yaksha, with the sister and son. Then coming to Benares, he converted the celebrated Katyâyana 2;
Then afterwards going, by his miraculous power, to Sruvala (Sou-lu-po-lo), he converted the merchants Davakin and Nikin (?),
And received their sandal-wood hall, exhaling its fragrant odours till now. Going then to Mahîvatî, he converted the Rishi Kapila,
And the Muni remained with him; his foot stepping on the stone, the thousand-spoked twin-wheels appeared, which never could be erased.
Then he came to the place Po-lo-na (Prâna), where he converted the demon Po-lo-na; coming to the country of Mathurâ, he converted the demon Godama (Khadama?);
In the Thurakusati (? neighbourhood of Mathurâ)
In the village of Kalamasa (or Kramasa), he converted Savasasin, and also that celebrated Agirivasa.
Once more returning to the Srâvastî country, he converted the Gautamas Gâtisruna and Dakâtili;
Returning to the Kosala country, he converted the leaders of the heretics Vakrapali (or, Vikravari) and all the Brahmakârins.
Corning to Satavaka, in the forest retreat, he converted the heretical Rishis, and constrained them to enter the path of the Buddha Rishi.
Coming to the country of Ayodhyâ, he converted the Demon Nâgas; coming to the country of Kimbila, he converted the two Nâgarâgas;
One called Kimbila, the other called Kâlaka. Again coming to the Vaggi country, he converted the Yaksha demon,
Whose name was Pisha 1, the father and mother of Nâgara, and the great noble also, he caused to believe gladly in the true law.
Corning to the Kausâmbî country, he converted Goshira 2, and the two Upasîkâs, Vaguttarâ
And her companion Uvarî; and besides these, many others, one after the other. Coming to the
Thus in due order all these air-going, water-loving natures he completely converted and saved, as the sun when he shines upon some dark and sombre cave.
At this time Devadatta, 2, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred; losing all power of thoughtful abstraction,
He ever plotted wicked schemes, to put a stop to the spread of the true law; ascending the Gridhrakûta (Ghiggakûta) mount he rolled down a stone to hit Buddha 3;
The stone divided into two parts, each part passing on either side of him. Again, on the royal highway he loosed a drunken, vicious elephant 4;
With his raised trunk trumpeting as thunder (he ran), his maddened breath raising a cloud around him, his wild pace like the rushing wind to be avoided more than the fierce tempest;
His trunk and tusks and tail and feet, when touched only, brought instant death. (Thus he ran) through the streets and ways of Râgagriha, madly wounding and killing men;
Their corpses lay across the road, their brains
Throughout the city there was universal terror, only piteous shrieks and cries were heard; beyond the city men were running fast, hiding themselves in holes and dens.
Tathâgata, with five hundred followers, at this time came towards the city; from tops of gates and every window, men, fearing for Buddha, begged him not to advance;
Tathâgata, his heart composed and quiet, with perfect self-possession, thinking only on the sorrow caused by hate, his loving heart desiring to appease it,
Followed by guardian angel-nâgas, slowly approached the maddened elephant. The Bhikshus all deserted him 1, Ânanda only remained by his side;
Joined by every tie of duty, his steadfast nature did not shake or quail. The drunken elephant, savage and spiteful, beholding Buddha, came to himself at once,
And bending, worshipped at his feet 2 just as a mighty mountain falls to earth. With lotus hand the master pats his head, even as the moon lights up a flying cloud.
And now, as he lay crouched before the master's feet, on his account he speaks some sacred words: 'The elephant cannot hurt the mighty dragon 3, hard it is to fight with such a one;
'Now, then, this very day, give up this lust, this anger and delusion! You! swallowed up in sorrow's mud! if not now given up, they will increase yet more and grow.'
The elephant, hearing Buddha's words, escaped from drunkenness, rejoiced in heart; his mind and body both found rest, as one athirst (finds joy) who drinks of heavenly dew.
The elephant being thus converted, the people around were filled with joy; they all raised a cry of wonder at the miracle, and brought their offerings of every kind.
The scarcely-good arrived at middle-virtue, the middling-good passed to a higher grade, the unbelieving now became believers, those who believed were strengthened in their faith.
Agâtasatru, mighty king, seeing how Buddha conquered the drunken elephant, was moved at heart by thoughts profound; then, filled with joy, he found a twofold growth of piety.
Tathâgata, by exercise of virtue, exhibited all kinds of spiritual powers; thus he subdued and harmonised the minds of all, and caused them in due order to attain religious truth;
And through the kingdom virtuous seeds were sown, as at the first when men began to live (i.e. were first created). But Devadatta, mad with rage, because he was ensnared by his own wickedness,
241:3 This I suppose is the physician Gîvaka. The names of many of the persons in the context may be found in Spence Hardy, M. B., passim.
241:4 For Nyagrodha, see M. B., p. 39.
242:1 For Upâli the Nirgrantha, see M. B., p. 267.
242:2 The village Dânamati must be the same as that called Khânumat by Spence Hardy, M. B., p. 271.
242:3 For this event, see Spence Hardy's M. B., p. 288. He calls the mountain or rock by the name of Wédi.
242:4 For Pañkasikha and his conversion, see M. B., p. 289; also Fă-hien, cap. xxviii. [I may here correct my translation of the passage in my 'Buddhist Pilgrims' (p. r z o), instead of 'each one possessing a five-stringed lute,' it should be 'attended by the divine musician Pañkasikha.'] For Pañkasikha, see Childers' Pâli Dict., sub voce Pañcasikho; also Eitel's Handbook.
242:5 Or attained rest, or a fixed mind.
243:1 The mother of Nanda was Pragâpatî; for her conversion, see M. B., p. 307. She was the foster-mother of Buddha.
243:2 For the history of the conversion of the Aṅgulimâla, see M. B., p. 249.
244:1 For Saka the Nirgrantha, see M. B., p. 255; also Dhammapada from the Chinese, p. 126.
244:2 That is, Mahâkâtyâyana. There was another Kâtyâyana, mentioned by Hiouen Thsang, who lived 300 years after the Nirvâna.
245:1 Pi-sha, i.e. Vaisravana, the Regent of the North: converted by Buddha.
245:2 For Goshira, see Jul. II, 285; Fă-hien cap. xxxiv.
246:1 For the conversion of Apalâla, see Jul. II, 13 5.
246:2 Devadatta, the envious; he was the son of Suprabuddha, the father-in-law of Buddha, M. B., p. 61.
246:3 This event is related by Fă-hien, cap. xxix, p. 1155 (Buddhist Pilgrims). Fă-hien says, 'The stone is still there,' but he does not say that it was divided. See also M. B., p. 383, where the account somewhat differs.
246:4 This story of the drunken elephant is related in nearly all the 'lives of Buddha.' The sculptures at Amarâvati and Barahut also include this episode. See also Fă-hien, p. 113.
247:1 It is said, in the later accounts, that 'they rose into the air.'
247:2 See Tree and Serpent Worship, plate lviii; also Burgess' Western Caves, plate xvii.
247:3 Buddha was also called the great Nâga or dragon.
249:1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq.
