[T]he prince asked what conditions were necessary to enable an ascetic to attain his goal. Shakyamuni replied by relating what he had to say to the art of riding an elephant. Shakyamuni said that for success in elephant riding, the following things are needed: faith, good health, honesty, perseverance in striving to improve, and wisdom. In learning to ride an elephant and in learning Buddhism, absolute faith in and respect for the instructor are essential. The student cannot be frank and open unless he trusts his teacher. Health is needed because even a person with the greatest fervor is unable to carry out strenuous training if he is physically weak. Honesty is required: deceit and trickery may seem to produce good results at first, but they inevitably lead to failure. Constant striving is also important since perseverance and steadfastness are vital to any undertaking. Finally, the person must have deep and extensive experience and knowledge enabling him to view the total picture correctly.

When all of these conditions are present, a person does not require long periods to attain eminence or to become enlightened. If he is instructed in the truth in the morning, he will be able to reach his goal by the evening. (Page 146-147)

The use of images of the Buddha originated in northwestern India in the first and second centuries. This region received none of the relics that were divided up after Shakyamuni’s death. To take the place of these vital objects of veneration, the people of the northwest had Buddha statues made and, as models in their production, used Greek statues of the Greek gods. The Buddha and bodhisattva statues of the Gandhara style are excellent examples of Greek-influenced Buddhist sculpture. Once the custom of religious sculpture was accepted, it spread to the central parts of India, where art in the Mathura style was produced. Such statues influenced not only Buddhism but Jainism and Brahmanism as well. After the fourth century, Buddhist sculpture was further refined and developed in the elegant Gupta style. It scarcely need be said that Indian Buddhist sculpture directly and indirectly exerted tremendous influence on the arts of China and Japan. (Page 144)

A number of legends surround Kosala and the actions of Shakyamuni there. For instance, both Northern and Southern Buddhism preserve the legend that in the seventh year after his enlightenment he spent the rainy season in the Heaven of the Thirty-three Devas, where he preached for the sake of his mother, Maya, who had been reborn there. The probable explanation for this story is that during the three months of the rainy season of this year Shakyamuni conducted seated meditation in a place far removed from everyone who knew him. The writings of primitive Buddhism tell us that for some weeks after his enlightenment Shakyamuni sat and meditated. It is known that at various times during his life he meditated for periods ranging from two weeks to as much as three months. This does not mean that he did not eat during these times. People served him the requisite food, but they were the only persons with whom he had any contact. None of his disciples or other followers of the faith saw him throughout these periods of meditation. Long stretches of isolation from other human beings no doubt gave rise to the legend of his having gone to the Heaven of the Thirty-three Devas. (Page 142)

After courteously greeting Shakyamuni in the monastery, King Pasenadi said, “Do you, reverend master Gotama, claim to be perfectly and supremely enlightened?”

“O king,” replied Shakyamuni, “If anyone can claim perfect, supreme enlightenment, it is I. I indeed am perfectly and supremely enlightened.”

Then the king said, “Reverend master, there are many Brahmans and samanas, such as the six non-Buddhist teachers, who are highly reputed as saviors among the people and who have large followings of disciples. None of them claims to be perfectly and supremely enlightened. Why do you, reverend master, who are younger than these men and who abandoned home and the secular world long after they did, claim supreme, perfect enlightenment.

Shakyamuni answered, “O king, it is wrong to despise things because they are young. There are four things that must not be looked down upon because of their youth: a mighty prince, a serpent, fire, and a Buddhist monk.”

Then, in lovely verses, Shakyamuni explained that a prince is not to be despised for his youth because, when he comes to the throne, he may take a despot’s revenge. A snake, even a young one, can bite, and fire, though young, can destroy. Injury to a Buddhist monk can blight the heritage of the injurer.

It is said that upon hearing this explanation the king was so deeply moved that he took refuge in the Buddha, the Law, and the Order and became a Buddhist. (Page 141-142)