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+The Project Gutenberg EBook of The Gospel of Buddha, by Paul Carus
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.net
+
+
+Title: The Gospel of Buddha
+       Compiled from Ancient Records by Paul Carus
+
+Author: Paul Carus
+
+Illustrator: Olga Kopetzky
+
+Release Date: April 17, 2011 [EBook #35895]
+Last Updated: February 15, 2015
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE GOSPEL OF BUDDHA ***
+
+
+
+
+Produced by Andrea Ball & Marc D'Hooghe at
+http://www.freeliterature.org (From images generously made
+available by the Internet Archive.)
+
+
+
+
+
+THE GOSPEL OF BUDDHA
+
+COMPILED FROM ANCIENT RECORDS
+
+BY
+
+PAUL CARUS
+
+ILLUSTRATED
+
+BY
+
+O. KOPETZKY
+
+CHICAGO and LONDON
+
+THE OPEN COURT PUBLISHING COMPANY
+
+
+1915
+
+
+
+
+PREFACE.
+
+
+This booklet needs no preface for those who are familiar with the sacred
+books of Buddhism, which have been made accessible to the Western world
+by the indefatigable zeal and industry of scholars like Beal, Bigandet,
+Bühler, Burnouf, Childers, Alexander Csoma, Rhys Davids, Dutoit, Eitel,
+Fausböll, Foucaux, Francke, Edmund Hardy, Spence Hardy, Hodgson, Charles
+R. Lanman, F. Max Müller, Karl Eugen Neumann, Oldenberg, Pischel,
+Schiefner, Senart, Seidenstücker, Bhikkhu Nyānatiloka, D.M. Strong,
+Henry Clarke Warren, Wassiljew, Weber, Windisch, Winternitz &c. To those
+not familiar with the subject it may be stated that the bulk of its
+contents is derived from the old Buddhist canon. Many passages, and
+indeed the most important ones, are literally copied in translations
+from the original texts. Some are rendered rather freely in order to
+make them intelligible to the present generation; others have been
+rearranged; and still others are abbreviated. Besides the three
+introductory and the three concluding chapters there are only a few
+purely original additions, which, however, are neither mere literary
+embellishments nor deviations from Buddhist doctrines. Wherever the
+compiler has admitted modernization he has done so with due
+consideration and always in the spirit of a legitimate development.
+Additions and modifications contain nothing but ideas for which
+prototypes can be found somewhere among the traditions of Buddhism, and
+have been introduced as elucidations of its main principles.
+
+The best evidence that this book characterizes the spirit of Buddhism
+correctly can be found in the welcome it has received throughout the
+entire Buddhist world. It has even been officially introduced in
+Buddhist schools and temples of Japan and Ceylon. Soon after the
+appearance of the first edition of 1894 the Right Rev. Shaku Soyen, a
+prominent Buddhist abbot of Kamakura, Japan, had a Japanese translation
+made by Teitaro Suzuki, and soon afterwards a Chinese version was made
+by Mr. Ohara of Otzu, the talented editor of a Buddhist periodical, who
+in the meantime has unfortunately met with a premature death. In 1895
+the Open Court Publishing Company brought out a German edition by E.F.L.
+Gauss, and Dr. L. de Milloué, the curator of the Musée Guimet, of Paris,
+followed with a French translation. Dr. Federigo Rodriguez has
+translated the book into Spanish and Felix Orth into Dutch. The
+privilege of translating the book into Russian, Czechic, Italian, also
+into Siamese and other Oriental tongues has been granted, but of these
+latter the publishers have received only a version in the Urdu language,
+a dialect of eastern India.
+
+Inasmuch as twelve editions of the Gospel of Buddha have been exhausted
+and the plates are worn out, the publishers have decided to bring out an
+_édition de luxe_ and have engaged Miss Olga Kopetzky, of Munich, to
+supply illustrations. The artist has undertaken the task methodically
+and with great zeal. She has studied in the Ajanta caves the Buddhist
+paintings and sculptures and other monuments of Gandhāra. Thus the
+drawings faithfully reflect the spirit of the classical period of
+Buddhist art.
+
+For those who want to trace the Buddhism of this book to its
+fountainhead, a table of reference has been added, which indicates as
+briefly as possible the main sources of the various chapters and points
+out the parallelisms with Western thought, especially in the Christian
+Gospels.
+
+       *       *       *       *       *
+
+Buddhism, like Christianity, is split up into innumerable sects, and
+these sects not infrequently cling to their sectarian tenets as being
+the main and most indispensable features of their religion. The present
+book follows none of the sectarian doctrines, but takes an ideal
+position upon which all true Buddhists may stand as upon common ground.
+Thus the arrangement into a harmonious and systematic form is the main
+original feature of this Gospel of Buddha. Considering the bulk of the
+various details of the Buddhist canon, however, it must be regarded as a
+mere compilation, and the aim of the compiler has been to treat his
+material in about the same way as he thinks that the author of the
+Fourth Gospel of the New Testament utilized the accounts of the life of
+Jesus of Nazareth. He has ventured to present the data of the Buddha's
+life in the light of their religio-philosophical importance; he has cut
+out most of their apocryphal adornments, especially those in which the
+Northern traditions abound, yet he did not deem it wise to shrink from
+preserving the marvellous that appears in the old records, whenever its
+moral seemed to justify its mention; he only pruned away the exuberance
+of wonder which delights in relating the most incredible things,
+apparently put on to impress while in fact they can only tire. Miracles
+have ceased to be a religious test; yet the belief in the miraculous
+powers of the Master still bears witness to the holy awe of the first
+disciples and reflects their religious enthusiasm.
+
+Lest the fundamental idea of the Buddha's doctrines be misunderstood,
+the reader is warned to take the term "self" in the sense in which the
+Buddha uses it. The "self" of man translates the word _ātman_ which can
+be and has been understood, even in the Buddhist canon, in a sense to
+which the Buddha would never have made any objection. The Buddha denies
+the existence of a "self" as it was commonly understood in his time; he
+does not deny man's mentality, his spiritual constitution, the
+importance of his personality, in a word, his soul. But he does deny the
+mysterious ego-entity, the _ātman_, in the sense of a kind of soul-monad
+which by some schools was supposed to reside behind or within man's
+bodily and psychical activity as a distinct being, a kind of
+thing-in-itself, and a metaphysical agent assumed to be the soul.
+
+Buddhism is monistic. It claims that man's soul does not consist of two
+things, of an _ātman_ (self) and of a _manas_ (mind or thoughts), but
+that there is one reality, our thoughts, our mind or _manas_, and this
+_manas_ constitutes the soul. Man's thoughts, if anything, are his self,
+and there is no _ātman_, no additional and separate "self" besides.
+Accordingly, the translation of _ātman_ by "soul", which would imply
+that the Buddha denied the existence of the soul, is extremely
+misleading.
+
+Representative Buddhists, of different schools and of various countries,
+acknowledge the correctness of the view here taken, and we emphasize
+especially the assent of Southern Buddhists because they have preserved
+the tradition most faithfully and are very punctilious in the statement
+of doctrinal points.
+
+"_The Buddhist_, the Organ of the Southern Church of Buddhism," writes
+in a review of _The Gospel of Buddha_:
+
+"The eminent feature of the work is its grasp of the difficult subject
+and the clear enunciation of the doctrine of the most puzzling problem
+of _ātman_, as taught in Buddhism. So far as we have examined the
+question of _ātman_ ourselves from the works of the Southern canon, the
+view taken by Dr. Paul Cams is accurate, and we venture to think that it
+is not opposed to the doctrine of Northern Buddhism."
+
+This _ātman_-superstition, so common not only in India, but all over the
+world, corresponds to man's habitual egotism in practical life. Both are
+illusions growing out of the same root, which is the vanity of
+worldliness, inducing man to believe that the purpose of his life lies
+in his self. The Buddha proposes to cut off entirely all thought of
+self, so that it will no longer bear fruit. Thus Nirvāna is an ideal
+state, in which man's soul, after being cleansed from all selfishness,
+hatred and lust, has become a habitation of the truth, teaching him to
+distrust the allurements of pleasure and to confine all his energies to
+attending to the duties of life.
+
+The Buddha's doctrine is not negativism. An investigation of the nature
+of man's soul shows that, while there is no _ātman_ or ego-entity, the
+very being of man consists in his karma, his deeds, and his karma
+remains untouched by death and continues to live. Thus, by denying the
+existence of that which appears to be our soul and for the destruction
+of which in death we tremble, the Buddha actually opens (as he expresses
+it himself) the door of immortality to mankind; and here lies the
+corner-stone of his ethics and also of the comfort as well as the
+enthusiasm which his religion imparts. Any one who does not see the
+positive aspect of Buddhism, will be unable to understand how it could
+exercise such a powerful influence upon millions and millions of people.
+
+The present volume is not designed to contribute to the solution of
+historical problems. The compiler has studied his subject as well as he
+could under the circumstances, but he does not intend here to offer a
+scientific production. Nor is this book an attempt at popularizing the
+Buddhist religious writings, nor at presenting them in a poetic shape.
+If this _Gospel of Buddha_ helps people to comprehend Buddhism better,
+and if in its simple style it impresses the reader with the poetic
+grandeur of the Buddha's personality, these effects must be counted as
+incidental; its main purpose lies deeper still. The present book has
+been written to set the reader thinking on the religious problems of
+to-day. It sketches the picture of a religious leader of the remote past
+with the view of making it bear upon the living present and become a
+factor in the formation of the future.
+
+       *       *       *       *       *
+
+It is a remarkable fact that the two greatest religions of the world,
+Christianity and Buddhism, present so many striking coincidences in the
+philosophical basis as well as in the ethical applications of their
+faith, while their modes of systematizing them in dogmas are radically
+different; and it is difficult to understand why these agreements should
+have caused animosity, instead of creating sentiments of friendship and
+good-will. Why should not Christians say with Prof. F. Max Müller: "If I
+do find in certain Buddhist works doctrines identically the same as in
+Christianity, so far from being frightened, I feel delighted, for surely
+truth is not the less true because it is believed by the majority of the
+human race."
+
+The main trouble arises from a wrong conception of Christianity. There
+are many Christians who assume that Christianity alone is in the
+possession of truth and that man could not, in the natural way of his
+moral evolution, have obtained that nobler conception of life which
+enjoins the practice of a universal good-will towards both friends and
+enemies. This narrow view of Christianity is refuted by the mere
+existence of Buddhism.
+
+Must we add that the lamentable exclusiveness that prevails in many
+Christian churches, is not based upon Scriptural teachings, but upon a
+wrong metaphysics?
+
+All the essential moral truths of Christianity, especially the principle
+of a universal love, of the eradication of hatred, are in our opinion
+deeply rooted in the nature of things, and do not, as is often assumed,
+stand in contradiction to the cosmic order of the world. Further, some
+doctrines of the constitution of existence have been formulated by the
+church in certain symbols, and since these symbols contain
+contradictions and come in conflict with science, the educated classes
+are estranged from religion. Now, Buddhism is a religion which knows of
+no supernatural revelation, and proclaims doctrines that require no
+other argument than the "come and see." The Buddha bases his religion
+solely upon man's knowledge of the nature of things, upon provable
+truth. Thus, we trust that a comparison of Christianity with Buddhism
+will be a great help to distinguish in both religions the essential from
+the accidental, the eternal from the transient, the truth from the
+allegory in which it has found its symbolic expression. We are anxious
+to press the necessity of discriminating between the symbol and its
+meaning, between dogma and religion, between metaphysical theories and
+statements of fact, between man-made formulas and eternal truth. And
+this is the spirit in which we offer this book to the public, cherishing
+the hope that it will help to develop in Christianity not less than in
+Buddhism the cosmic religion of truth.
+
+The strength as well as the weakness of original Buddhism lies in its
+philosophical character, which enabled a thinker, but not the masses, to
+understand the dispensation of the moral law that pervades the world. As
+such, the original Buddhism has been called by Buddhists the little
+vessel of salvation, or Hīnayāna; for it is comparable to a small boat
+on which a man may cross the stream of worldliness, so as to reach the
+shore of Nirvāna. Following the spirit of a missionary propaganda, so
+natural to religious men who are earnest in their convictions, later
+Buddhists popularized the Buddha's doctrines and made them accessible to
+the multitudes. It is true that they admitted many mythical and even
+fantastic notions, but they succeeded nevertheless in bringing its moral
+truths home to the people who could but incompletely grasp the
+philosophical meaning of the Buddha's religion. They constructed, as
+they called it, a large vessel of salvation, the Mahāyāna, in which the
+multitudes would find room and could be safely carried over. Although
+the Mahāyāna unquestionably has its shortcomings, it must not be
+condemned offhand, for it serves its purpose. Without regarding it as
+the final stage of the religious development of the nations among which
+it prevails, we must concede that it resulted from an adaptation to
+their condition and has accomplished much to educate them. The Mahāyāna
+is a step forward in so far as it changes a philosophy into a religion,
+and attempts to preach doctrines that were negatively expressed, in
+positive propositions.
+
+Far from rejecting the religious zeal which gave rise to the Māhāyana in
+Buddhism, we can still less join those who denounce Christianity on
+account of its dogmatology and mythological ingredients. Christianity
+has certainly had and still has a great mission in the evolution of
+mankind. It has succeeded in imbuing with the religion of charity and
+mercy the most powerful nations of the world, to whose spiritual needs
+it is especially adapted. It extends the blessings of universal
+good-will with the least possible amount of antagonism to the natural
+selfishness that is so strongly developed in the Western races.
+Christianity is the religion of love made easy. This is its advantage,
+which, however, is not without its drawbacks. Christianity teaches
+charity without dispelling the ego-illusion; and in this sense it
+surpasses even the Māhāyana: it is still more adapted to the needs of
+multitudes than a large vessel fitted to carry over those who embark on
+it: it is comparable to a grand bridge, a Mahāsetu, on which a child who
+has no comprehension as yet of the nature of self can cross the stream
+of self-hood and worldly vanity.
+
+A comparison of the many striking agreements between Christianity and
+Buddhism may prove fatal to sectarian conceptions of either religion,
+but will in the end help to mature our insight into the true
+significance of both. It will bring out a nobler faith which aspires to
+be the cosmic religion of universal truth.
+
+Let us hope that this Gospel of Buddha will serve both Buddhists and
+Christians as a help to penetrate further into the spirit of their
+faith, so as to see its full height, length and breadth.
+
+Above any Hīnayāna, Mahāyāna, and Mahāsetu is the Religion of Truth.
+
+Paul Carus.
+
+
+[Transcribers' note: all utf characters are transliterated in this
+iso latin-1 version as follows: a, i and u with macron become ā, ī, ū;
+the chars with a dot under become [t.], [d.]; one a with breve: ć,
+s acute becomes [s'].]
+
+
+PRONUNCIATION.
+
+Pronounce:
+
+     a as the Italian and German short _a_.
+     ā as _a_ in f_a_ther,
+     e as _e_ in _e_ight.
+     i as _i_ in h_i_t.
+     ī as _i_ in m_a_chine.
+     o as _o_ in h_o_me.
+     u as _oo_ in g_oo_d.
+     u as ū in r_u_mor.
+     ai as in _eye_.
+     au as _ow_ in h_ow_.
+     ń as _ny_.
+     jń as _dny_.
+     ńń as _n-ny_.
+     ch as _ch_ in _ch_ur_ch_.
+     cch as _ch-ch_ in ri_ch_ _ch_ance.
+
+Note that _o_ and _e_ are always long.
+
+s, j, y, and other letters, as usual in English words.
+
+Double consonants are pronounced as two distinct sounds, e.g.,
+_ka'm-ma_, not _kć'ma_.
+
+The h after _p, b, k, g, t, d_ is audible as in du_b h_im, be_g h_er,
+bric_k h_ouse, an_t h_ill. Pronounce Tat-hāgata, not Ta-thāgata.
+
+To the average European it is difficult to catch, let alone to imitate,
+the difference of sound between dotted and non-dotted letters. All those
+who are desirous for information on this point must consult Sanskrit and
+Pāli grammars.
+
+Lest the reader be unnecessarily bewildered with foreign-looking dots
+and signs, which after all are no help to him, all dotted [t.], [d.],
+[m.], [n.], and italicized _t, d, m, n_ have been replaced in the text
+of the book by t, d, m, n, ń, ńń, dotted [r.] and italicized _s_ have
+been transcribed by ny, nny, ri, and sh, while the Glossary preserves
+the more exact transcription.
+
+We did not follow the spelling of the _Sacred Books of the East_, where
+it must be misleading to the uninitiated, especially when they write
+italicized _K_ to denote spelling of the English sound ch, and
+italicized _g_ to denote j. Thus we write "rājā," not "rāgā," and
+"Chunda," not "_K_unda."
+
+
+
+
+    TABLE OF CONTENTS.
+
+
+    INTRODUCTION.
+
+    I. Rejoice
+    II. Samsāra and Nirvāna
+    III. Truth the Saviour
+
+
+    PRINCE SIDDHATTHA BECOMES BUDDHA.
+
+    IV. The Bodhisatta's Birth
+    V. The Ties of Life
+    VI. The Three Woes
+    VII. The Bodhisatta's Renunciation
+    VIII. King Bimbisāra
+    IX. The Bodhisatta's Search
+    X. Uruvelā, the Place of Mortification
+    XI. Māra, the Evil One
+    XII. Enlightenment
+    XIII. The First Converts
+    XIV. Brahmā's Request
+
+
+    THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
+
+    XV. Upaka
+    XVI. The Sermon at Benares
+    XVII. The Sangha
+    XVIII. Yasa, the Youth of Benares
+    XIX. Kassapa
+    XX. The Sermon at Rājagaha
+    XXI. The King's Gift
+    XXII. Sāriputta and Moggallāna
+    XXIII. Anāthapindika
+    XXIV. The Sermon on Charity
+    XXV. Jetavana
+    XXVI. The Three Characteristics and the Uncreate
+    XXVII. The Buddha's Father
+    XXVIII. Yasodharā
+    XXIX. Rāhula
+
+
+    CONSOLIDATION OF THE BUDDHA'S RELIGION.
+
+    XXX. Jīvaka, the Physician
+    XXXI. The Buddha's Parents Attain Nirvāna
+    XXXII. Women Admitted to the Sangha
+    XXXIII. The Bhikkhus' Conduct Toward Women
+    XXXIV. Visākhā
+    XXXV. The Uposatha and Pātimokkha
+    XXXVI. The Schism
+    XXXVII. The Re-establishment of Concord
+    XXXVIII. The Bhikkhus Rebuked
+    XXXIX. Devadatta
+    XL. Name and Form
+    XLI. The Goal
+    XLII. Miracles Forbidden
+    XLIII. The Vanity of Worldliness
+    XLIV. Secrecy and Publicity
+    XLV. The Annihilation of Suffering
+    XLVI. Avoiding the Ten Evils
+    XLVII. The Preacher's Mission
+
+
+    THE TEACHER.
+
+    XLVIII. The Dhammapada
+    XLIX. The Two Brahmans
+    L. Guard the Six Quarters
+    LI. Simha's Question Concerning Annihilation
+    LII. All Existence is Spiritual
+    LIII. Identity and Non-Identity
+    LIV. The Buddha Omnipresent
+    LV. One Essence, One Law, One Aim
+    LVI. The Lesson Given to Rāhula
+    LVII. The Sermon on Abuse
+    LVIII. The Buddha Replies to the Deva
+    LIX. Words of Instruction
+    LX. Amitābha
+    LXI. The Teacher Unknown
+
+
+    PARABLES AND STORIES.
+
+    LXII. Parables
+    LXIII. The Widow's Two Mites and the Parable of the Three Merchants
+    LXIV. The Man Born Blind
+    LXV. The Lost Son
+    LXVI. The Giddy Fish
+    LXVII. The Cruel Crane Outwitted
+    LXVIII. Four Kinds of Merit
+    LXIX. The Light of the World
+    LXX. Luxurious Living
+    LXXI. The Communication of Bliss
+    LXXII. The Listless Fool
+    LXXIII. Rescue in the Desert
+    LXXIV. The Sower
+    LXXV. The Outcast
+    LXXVI. The Woman at the Well
+    LXXVII. The Peacemaker
+    LXXVIII. The Hungry Dog
+    LXXIX. The Despot
+    LXXX. Vāsavadattā
+    LXXXI. The Marriage-Feast in Jambūnada
+    LXXXII. A Party in Search of a Thief
+    LXXXIII. In the Realm of Yamarāja
+    LXXXIV. The Mustard Seed
+    LXXXV. Following the Master Over the Stream
+    LXXXVI. The Sick Bhikkhu
+    LXXXVII. The Patient Elephant
+
+
+    THE LAST DAYS.
+
+    LXXXVIII. The Conditions of Welfare
+    LXXXIX. Sāriputta's Faith
+    XC. Pātaliputta
+    XCI. The Mirror of Truth
+    XCII. Ambapālī
+    XCIII. The Buddha's Farewell Address
+    XCIV. The Buddha Announces His Death
+    XCV. Chunda, the Smith
+    XCVI. Metteyya
+    XCVII. The Buddha's Final Entering Into Nirvāna
+
+
+    CONCLUSION.
+
+    XCVIII. The Three Personalities of the Buddha
+    XCIX. The Purpose of Being
+    C. The Praise of All the Buddhas
+
+    Table of Reference
+    Abbreviations in the Table of Reference
+    Glossary of Names and Terms
+    Index
+    Remarks on the illustrations of the Gospel of Buddha
+
+[Illustration]
+
+
+
+
+INTRODUCTION.
+
+
+
+
+I.
+
+REJOICE!
+
+
+Rejoice at the glad tidings! The Buddha, our Lord, has found the
+root of all evil; he has shown us the way of salvation.              1
+
+The Buddha dispels the illusions of our mind and redeems us from
+the terror of death.                                                 2
+
+The Buddha, our Lord, brings comfort to the weary and
+sorrow-laden; he restores peace to those who are broken down
+under the burden of life. He gives courage to the weak when they
+would fain give up self-reliance and hope.                           3
+
+Ye that suffer from the tribulations of life, ye that have to
+struggle and endure, ye that yearn for a life of truth, rejoice
+at the glad tidings!                                                 4
+
+There is balm for the wounded, and there is bread for the hungry.
+There is water for the thirsty, and there is hope for the
+despairing. There is light for those in darkness, and there is
+inexhaustible blessing for the upright.                              5
+
+Heal your wounds, ye wounded, and eat your fill, ye hungry. Rest,
+ye weary, and ye who are thirsty quench your thirst. Look up to
+the light, ye that sit in darkness; be full of good cheer, ye
+that are forlorn.                                                    6
+
+Trust in truth, ye that love the truth, for the kingdom of
+righteousness is founded upon earth. The darkness of error is
+dispelled by the light of truth. We can see our way and take firm
+and certain steps.                                                   7
+
+The Buddha, our Lord, has revealed the truth.                        8
+
+The truth cures our diseases and redeems us from perdition; the
+truth strengthens us in life and in death; the truth alone can
+conquer the evils of error.                                          9
+
+Rejoice at the glad tidings!                                        10
+
+
+
+
+II.
+
+SAMSĀRA AND NIRVĀNA.
+
+
+Look about and contemplate life!                                     1
+
+Everything is transient and nothing endures. There is birth and
+death, growth and decay; there is combination and separation.        2
+
+The glory of the world is like a flower: it stands in full bloom
+in the morning and fades in the heat of the day.                     3
+
+Wherever you look, there is a rushing and a struggling, and an
+eager pursuit of pleasure. There is a panic flight from pain and
+death, and hot are the flames of burning desires. The world is
+vanity fair, full of changes and transformations. All is Samsāra.    4
+
+Is there nothing permanent in the world? Is there in the
+universal turmoil no resting-place where our troubled heart can
+find peace? Is there nothing everlasting?                            5
+
+Oh, that we could have cessation of anxiety, that our burning
+desires would be extinguished! When shall the mind become
+tranquil and composed?                                               6
+
+The Buddha, our Lord, was grieved at the ills of life. He saw the
+vanity of worldly happiness and sought salvation in the one thing
+that will not fade or perish, but will abide for ever and ever.      7
+
+Ye who long for life, know that immortality is hidden in
+transiency. Ye who wish for happiness without the sting of
+regret, lead a life of righteousness. Ye who yearn for riches,
+receive treasures that are eternal. Truth is wealth, and a life
+of truth is happiness.                                               8
+
+All compounds will be dissolved again, but the verities which
+determine all combinations and separations as laws of nature
+endure for ever and aye. Bodies fall to dust, but the truths of
+the mind will not be destroyed.                                      9
+
+Truth knows neither birth nor death; it has no beginning and no
+end. Welcome the truth. The truth is the immortal part of mind.     10
+
+Establish the truth in your mind, for the truth is the image of
+the eternal; it portrays the immutable; it reveals the
+everlasting; the truth gives unto mortals the boon of
+immortality.                                                        11
+
+The Buddha has proclaimed the truth; let the truth of the Buddha
+dwell in your hearts. Extinguish in yourselves every desire that
+antagonizes the Buddha, and in the perfection of your spiritual
+growth you will become like unto him.                               12
+
+That of your heart which cannot or will not develop into Buddha
+must perish, for it is mere illusion and unreal; it is the source
+of your error; it is the cause of your misery.                      13
+
+You attain to immortality by filling your minds with truth.
+Therefore, become like unto vessels fit to receive the Master's
+words. Cleanse yourselves of evil and sanctify your lives. There
+is no other way of reaching truth.                                  14
+
+Learn to distinguish between Self and Truth. Self is the cause of
+selfishness and the source of evil; truth cleaves to no self; it
+is universal and leads to justice and righteousness.                15
+
+Self, that which seems to those who love their self as their
+being, is not the eternal, the everlasting, the imperishable.
+Seek not self, but seek the truth.                                  16
+
+If we liberate our souls from our petty selves, wish no ill to
+others, and become clear as a crystal diamond reflecting the
+light of truth, what a radiant picture will appear in us
+mirroring things as they are, without the admixture of burning
+desires, without the distortion of erroneous illusion, without
+the agitation of clinging and unrest.                               17
+
+Yet ye love self and will not abandon self-love. So be it, but
+then, verily, ye should learn to distinguish between the false
+self and the true self. The ego with all its egotism is the false
+self. It is an unreal illusion and a perishable combination. He
+only who identifies his self with the truth will attain Nirvāna;
+and he who has entered Nirvāna has attained Buddhahood; he has
+acquired the highest good; he has become eternal and immortal.      18
+
+All compound things shall be dissolved again, worlds will break
+to pieces and our individualities will be scattered; but the
+words of the Buddha will remain for ever.                           19
+
+The extinction of self is salvation; the annihilation of self is
+the condition of enlightenment; the blotting out of self is
+Nirvāna. Happy is he who has ceased to live for pleasure and
+rests in the truth. Verily his composure and tranquillity of mind
+are the highest bliss.                                              20
+
+Let us take our refuge in the Buddha, for he has found the
+everlasting in the transient. Let us take our refuge in that
+which is the immutable in the changes of existence. Let us take
+our refuge in the truth that is established through the
+enlightenment of the Buddha. Let us take our refuge in the
+community of those who seek the truth and endeavor to live in the
+truth.                                                              21
+
+
+
+
+III.
+
+TRUTH THE SAVIOUR.
+
+
+The things of the world and its inhabitants are subject to
+change. They are combinations of elements that existed before,
+and all living creatures are what their past actions made them;
+for the law of cause and effect is uniform and without exception.    1
+
+
+But in the changing things there is a constancy of law, and when
+the law is seen there is truth. The truth lies hidden in Samsāra
+as the permanent in its changes.                                     2
+
+Truth desires to appear; truth longs to become conscious; truth
+strives to know itself.                                              3
+
+There is truth in the stone, for the stone is here; and no power
+in the world, no god, no man, no demon, can destroy its
+existence. But the stone has no consciousness.                       4
+
+There is truth in the plant and its life can expand; the plant
+grows and blossoms and bears fruit. Its beauty is marvellous, but
+it has no consciousness.                                             5
+
+There is truth in the animal; it moves about and perceives its
+surroundings; it distinguishes and learns to choose. There is
+consciousness, but it is not yet the consciousness of Truth. It
+is a consciousness of self only.                                     6
+
+The consciousness of self dims the eyes of the mind and hides the
+truth. It is the origin of error, it is the source of illusion,
+it is the germ of evil.                                              7
+
+Self begets selfishness. There is no evil but what flows from
+self. There is no wrong but what is done by the assertion of
+self.                                                                8
+
+Self is the beginning of all hatred, of iniquity and slander, of
+impudence and indecency, of theft and robbery, of oppression and
+bloodshed. Self is Māra, the tempter, the evil-doer, the creator
+of mischief.                                                         9
+
+Self entices with pleasures. Self promises a fairy's paradise.
+Self is the veil of Māyā, the enchanter. But the pleasures of
+self are unreal, its paradisian labyrinth is the road to misery,
+and its fading beauty kindles the flames of desires that never
+can be satisfied.                                                   10
+
+Who shall deliver us from the power of self? Who shall save us
+from misery? Who shall restore us to a life of blessedness?         11
+
+There is misery in the world of Samsāra; there is much misery and
+pain. But greater than all the misery is the bliss of truth.
+Truth gives peace to the yearning mind; it conquers error; it
+quenches the flames of desires; it leads to Nirvāna.                12
+
+Blessed is he who has found the peace of Nirvāna. He is at rest
+in the struggles and tribulations of life; he is above all
+changes; he is above birth and death; he remains unaffected by
+the evils of life.                                                  13
+
+Blessed is he who has found enlightenment. He conquers, although
+he may be wounded; he is glorious and happy, although he may
+suffer; he is strong, although he may break down under the burden
+of his work; he is immortal, although he may die. The essence of
+his being is purity and goodness.                                   14
+
+Blessed is he who has attained the sacred state of Buddhahood,
+for he is fit to work out the salvation of his fellow-beings. The
+truth has taken its abode in him. Perfect wisdom illumines his
+understanding, and righteousness ensouls the purpose of all his
+actions.                                                            15
+
+The truth is a living power for good, indestructible and
+invincible! Work the truth out in your mind, and spread it among
+mankind, for truth alone is the saviour from evil and misery. The
+Buddha has found the truth and the truth has been proclaimed by
+the Buddha! Blessed be the Buddha!                                  16
+
+
+
+
+PRINCE SIDDHATTHA BECOMES BUDDHA
+
+
+
+
+IV. THE BODHISATTA'S BIRTH
+
+
+There was in Kapliavatthu a Sakya king, strong of purpose and
+reverenced by all men, a descendant of the Okkākas, who call
+themselves Gotama, and his name was Suddhodana or Pure-Rice.         1
+
+His wife Māyā-devī was beautiful as the water-lily and pure in
+mind as the lotus. As the Queen of Heaven, she lived on earth,
+untainted by desire, and immaculate.                                 2
+
+The king, her husband, honored her in her holiness, and the
+spirit of truth, glorious and strong in his wisdom like unto a
+white elephant, descended upon her.                                  3
+
+When she knew that the hour of motherhood was near, she asked the
+king to send her home to her parents; and Suddhodana, anxious
+about his wife and the child she would bear him, willingly
+granted her request.                                                 4
+
+At Lumbinī there is a beautiful grove, and when Māyā-devī passed
+through it the trees were one mass of fragrant flowers and many
+birds were warbling in their branches. The Queen, wishing to
+stroll through the shady walks, left her golden palanquin, and,
+when she reached the giant Sāla tree in the midst of the grove,
+felt that her hour had come. She took hold of a branch. Her
+attendants hung a curtain about her and retired. When the pain of
+travail came upon her, four pure-minded angels of the great
+Brahmā held out a golden net to receive the babe, who came forth
+from her right side like the rising sun, bright and perfect.         5
+
+The Brahmā-angels took the child and placing him before the
+mother said: "Rejoice, O queen, a mighty son has been born unto
+thee."                                                               6
+
+At her couch stood an aged woman imploring the heavens to bless
+the child.                                                           7
+
+All the worlds were flooded with light. The blind received their
+sight by longing to see the coming glory of the Lord; the deaf
+and dumb spoke with one another of the good omens indicating the
+birth of the Buddha to be. The crooked became straight; the lame
+walked. All prisoners were freed from their chains and the fires
+of all the hells were extinguished.                                  8
+
+No clouds gathered in the skies and the polluted streams became
+clear, whilst celestial music rang through the air and the angels
+rejoiced with gladness. With no selfish or partial joy but for
+the sake of the law they rejoiced, for creation engulfed in the
+ocean of pain was now to obtain release.                             9
+
+The cries of beasts were hushed; all malevolent beings received a
+loving heart, and peace reigned on earth. Māra, the evil one,
+alone was grieved and rejoiced not.                                 10
+
+The Nāga kings, earnestly desiring to show their reverence for
+the most excellent law, as they had paid honor to former Buddhas,
+now went to greet the Bodhisatta. They scattered before him
+mandāra flowers, rejoicing with heartfelt joy to pay their
+religious homage.                                                   11
+
+The royal father, pondering the meaning of these signs, was now
+full of joy and now sore distressed.                                12
+
+The queen mother, beholding her child and the commotion which his
+birth created, felt in her timorous heart the pangs of doubt.       13
+
+Now the re was at that time in a grove near Lumbinī Asita, a
+rishi, leading the life of a hermit. He was a Brahman of
+dignified mien, famed not only for wisdom and scholarship, but
+also for his skill in the interpretation of signs. And the king
+invited him to see the royal babe.                                  14
+
+The seer, beholding the prince, wept and sighed deeply. And when
+the king saw the tears of Asita he became alarmed and asked: "Why
+has the sight of my son caused thee grief and pain?"                15
+
+But Asita's heart rejoiced, and, knowing the king's mind to be
+perplexed, he addressed him, saying:                                16
+
+"The king, like the moon when full, should feel great joy, for he
+has begotten a wondrously noble son.                                17
+
+"I do not worship Brahmā, but I worship this child; and the gods
+in the temples will descend from their places of honor to adore
+him.                                                                18
+
+"Banish all anxiety and doubt. The spiritual omens manifested
+indicate that the child now born will bring deliverance to the
+whole world.                                                        19
+
+"Recollecting that I myself am old, on that account I could not
+hold my tears; for now my end is coming on and I shall not see
+the glory of this babe. For this son of thine will rule the
+world.                                                              20
+
+"The wheel of empire will come to him. He will either be a king
+of kings to govern all the lands of the earth, or verily will
+become a Buddha. He is born for the sake of everything that
+lives.                                                              21
+
+"His pure teaching will be like the shore that receives the
+shipwrecked. His power of meditation will be like a cool lake;
+and all creatures parched with the drought of lust may freely
+drink thereof.                                                      22
+
+"On the fire of covetousness he will cause the cloud of his mercy
+to rise, so that the rain of the law may extinguish it. The heavy
+gates of despondency will he open, and give deliverance to all
+creatures ensnared in the selfentwined meshes of folly and
+ignorance.                                                          23
+
+"The king of the law has come forth to rescue from bondage all
+the poor, the miserable, the helpless."                             24
+
+When the royal parents heard Asita's words they rejoiced in their
+hearts and named their new-born infant Siddhattha, that is, "he
+who has accomplished his purpose."                                  25
+
+And the queen said to her sister, Pajāpatī: "A mother who has
+borne a future Buddha will never give birth to another child. I
+shall soon leave this world, my husband, the king, and
+Siddhattha, my child. When I am gone, be thou a mother to him."     26
+
+And Pajāpatī wept and promised.                                     27
+
+When the queen had departed from the living, Pajāpatī took the
+boy Siddhattha and reared him. And as the light of the moon
+increases little by little, so the royal child grew from day to
+day in mind and in body; and truthfulness and love resided in his
+heart.                                                              28
+
+When a year had passed Suddhodana the king made Pajāpatī his
+queen and there was never a better stepmother than she.             29
+
+
+
+
+V.
+
+THE TIES OF LIFE.
+
+
+When Siddhattha had grown to youth, his father desired to see him
+married, and he sent to all his kinsfolk, commanding them to
+bring their princesses that the prince might select one of them
+as his wife.                                                         1
+
+But the kinsfolk replied and said: "The prince is young and
+delicate; nor has he learned any of the sciences. He would not be
+able to maintain our daughter, and should there be war he would
+be unable to cope with the enemy."                                   2
+
+The prince was not boisterous, but pensive in his nature. He
+loved to stay under the great jambu-tree in the garden of his
+father, and, observing the ways of the world, gave himself up to
+meditation.                                                          3
+
+And the prince said to his father: "Invite our kinsfolk that they
+may see me and put my strength to the test." And his father did
+as his son bade him.                                                 4
+
+When the kinsfolk came, and the people of the city Kapilavatthu
+had assembled to test the prowess and scholarship of the prince,
+he proved himself manly in all the exercises both of the body and
+of the mind, and there was no rival among the youths and men of
+India who could surpass him in any test, bodily or mental.           5
+
+He replied to all the questions of the sages; but when he
+questioned them, even the wisest among them were silenced.           6
+
+Then Siddhattha chose himself a wife. He selected Yasodharā, his
+cousin, the gentle daughter of the king of Koli. And Yasodharā
+was betrothed to the prince.                                         7
+
+In their wedlock was born a son whom they named Rāhula which
+means "fetter" or "tie", and King Suddhodana, glad that an heir
+was born to his son, said:                                           8
+
+"The prince having begotten a son, will love him as I love the
+prince. This will be a strong tie to bind Siddhattha's heart to
+the interests of the world, and the kingdom of the Sakyas will
+remain under the sceptre of my descendants."                         9
+
+With no selfish aim, but regarding his child and the people at
+large, Siddhattha, the prince, attended to his religious duties,
+bathing his body in the holy Ganges and cleansing his heart in
+the waters of the law. Even as men desire to give happiness to
+their children, so did he long to give peace to the world.          10
+
+
+
+
+VI.
+
+THE THREE WOES.
+
+
+The palace which the king had given to the prince was resplendent
+with all the luxuries of India; for the king was anxious to see
+his son happy.                                                       1
+
+All sorrowful sights, all misery, and all knowledge of misery
+were kept away from Siddhattha, for the king desired that no
+troubles should come nigh him; he should not know that there was
+evil in the world.                                                   2
+
+But as the chained elephant longs for the wilds of the jungles,
+so the prince was eager to see the world, and he asked his
+father, the king, for permission to do so.                           3
+
+And Suddhodana ordered a jewel-fronted chariot with four stately
+horses to be held ready, and commanded the roads to be adorned
+where his son would pass.                                            4
+
+The houses of the city were decorated with curtains and banners,
+and spectators arranged themselves on either side, eagerly
+gazing at the heir to the throne. Thus Siddhattha rode with
+Channa, his charioteer, through the streets of the city, and into
+a country watered by rivulets and covered with pleasant trees.       5
+
+There by the wayside they met an old man with bent frame,
+wrinkled face and sorrowful brow, and the prince asked the
+charioteer: "Who is this? His head is white, his eyes are
+bleared, and his body is withered. He can barely support himself
+on his staff."                                                       6
+
+The charioteer, much embarrassed, hardly dared speak the truth.
+He said: "These are the symptoms of old age. This same man was
+once a suckling child, and as a youth full of sportive life; but
+now, as years have passed away, his beauty is gone and the
+strength of his life is wasted."                                     7
+
+Siddhattha was greatly affected by the words of the charioteer,
+and he sighed because of the pain of old age. "What joy or
+pleasure can men take," he thought to himself, "when they know
+they must soon wither and pine away!"                                8
+
+And lo! while they were passing on, a sick man appeared on the
+way-side, gasping for breath, his body disfigured, convulsed and
+groaning with pain.                                                  9
+
+The prince asked his charioteer: "What kind of man is this?" And
+the charioteer replied and said: "This man is sick. The four
+elements of his body are confused and out of order. We are all
+subject to such conditions: the poor and the rich, the ignorant
+and the wise, all creatures that have bodies, are liable to the
+same calamity."                                                     10
+
+And Siddhattha was still more moved. All pleasures appeared stale
+to him, and he loathed the joys of life.                            11
+
+The charioteer sped the horses on to escape the dreary sight,
+when suddenly they were stopped in their fiery course.              12
+
+Four persons passed by, carrying a corpse; and the prince,
+shuddering at the sight of a lifeless body, asked the charioteer:
+"What is this they carry? There are streamers and flower
+garlands; but the men that follow are overwhelmed with grief!"      13
+
+The charioteer replied: "This is a dead man: his body is stark;
+his life is gone; his thoughts are still; his family and the
+friends who loved him now carry the corpse to the grave."           14
+
+And the prince was full of awe and terror: "Is this the only dead
+man," he asked, "or does the world contain other instances?"        15
+
+With a heavy heart the charioteer replied: "All over the world it
+is the same. He who begins life must end it. There is no escape
+from death."                                                        16
+
+With bated breath and stammering accents the prince exclaimed: "O
+worldly men! How fatal is your delusion! Inevitably your body
+will crumble to dust, yet carelessly, unheedingly, ye live on."     17
+
+
+The charioteer observing the deep impression these sad sights had
+made on the prince, turned his horses and drove back to the city.   18
+
+
+When they passed by the palaces of the nobility, Kisā Gotamī, a
+young princess and niece of the king, saw Siddhattha in his
+manliness and beauty, and, observing the thoughtfulness of his
+countenance, said: "Happy the father that begot thee, happy the
+mother that nursed thee, happy the wife that calls husband this
+lord so glorious."                                                  19
+
+The prince hearing this greeting, said: "Happy are they that have
+found deliverance. Longing for peace of mind, I shall seek the
+bliss of Nirvāna."                                                  20
+
+Then asked Kisā Gotamī: "How is Nirvāna attained?" The prince
+paused, and to him whose mind was estranged from wrong the answer
+came: "When the fire of lust is gone out, then Nirvāna is gained;
+when the fires of hatred and delusion are gone out, then Nirvāna
+is gained; when the troubles of mind, arising from blind
+credulity, and all other evils have ceased, then Nirvāna is
+gained!" Siddhattha handed her his precious pearl necklace as
+a reward for the instruction she had given him, and having
+returned home looked with disdain upon the treasures of his
+palace.                                                             21
+
+His wife welcomed him and entreated him to tell her the cause of
+his grief. He said: "I see everywhere the impression of change;
+therefore, my heart is heavy. Men grow old, sicken, and die. That
+is enough to take away the zest of life."                           22
+
+The king, his father, hearing that the prince had become
+estranged from pleasure, was greatly overcome with sorrow and
+like a sword it pierced his heart.                                  23
+
+
+
+
+VII.
+
+THE BODHISATTA'S RENUNCIATION.
+
+
+It was night. The prince found no rest on his soft pillow; he
+arose and went out into the garden. "Alas!" he cried, "all the
+world is full of darkness and ignorance; there is no one who
+knows how to cure the ills of existence." And he groaned with
+pain.                                                                1
+
+Siddhattha sat down beneath the great jambu-tree and gave himself
+to thought, pondering on life and death and the evils of decay.
+Concentrating his mind he became free from confusion. All low
+desires vanished from his heart and perfect tranquillity came
+over him.                                                            2
+
+In this state of ecstasy he saw with his mental eye all the
+misery and sorrow of the world; he saw the pains of pleasure and
+the inevitable certainty of death that hovers over every being;
+yet men are not awakened to the truth. And a deep compassion
+seized his heart.                                                    3
+
+While the prince was pondering on the problem of evil, he beheld
+with his mind's eye under the jambu-tree a lofty figure endowed
+with majesty, calm and dignified. "Whence comest thou, and who
+mayst thou be?" asked the prince.                                    4
+
+In reply the vision said: "I am a samana. Troubled at the thought
+of old age, disease, and death I have left my home to seek the
+path of salvation. All things hasten to decay; only the truth
+abideth forever. Everything changes, and there is no permanency;
+yet the words of the Buddhas are immutable. I long for the
+happiness that does not decay; the treasure that will never
+perish; the life that knows of no beginning and no end.
+Therefore, I have destroyed all worldly thought. I have retired
+into an unfrequented dell to live in solitude; and, begging for
+food, I devote myself to the one thing needful."                     5
+
+Siddhattha asked: "Can peace be gained in this world of unrest? I
+am struck with the emptiness of pleasure and have become
+disgusted with lust. All oppresses me, and existence itself seems
+intolerable."                                                        6
+
+The samana replied: "Where heat is, there is also a possibility
+of cold; creatures subject to pain possess the faculty of
+pleasure; the origin of evil indicates that good can be
+developed. For these things are correlatives. Thus where there is
+much suffering, there will be much bliss, if thou but open thine
+eyes to behold it. Just as a man who has fallen into a heap of
+filth ought to seek the great pond of water covered with lotuses,
+which is near by: even so seek thou for the great deathless lake
+of Nirvāna to wash off the defilement of wrong. If the lake is
+not sought, it is not the fault of the lake. Even so when there
+is a blessed road leading the man held fast by wrong to the
+salvation of Nirvāna, if the road is not walked upon, it is not
+the fault of the road, but of the person. And when a man who is
+oppressed with sickness, there being a physician who can heal
+him, does not avail himself of the physician's help, that is not
+the fault of the physician. Even so when a man oppressed by the
+malady of wrong-doing does not seek the spiritual guide of
+enlightenment, that is no fault of the evil-destroying guide."       7
+
+The prince listened to the noble words of his visitor and said:
+"Thou bringest good tidings, for now I know that my purpose will
+be accomplished. My father advises me to enjoy life and to
+undertake worldly duties, such as will bring honor to me and to
+our house. He tells me that I am too young still, that my pulse
+beats too full to lead a religious life."                            8
+
+The venerable figure shook his head and replied: "Thou shouldst
+know that for seeking a religious life no time can be
+inopportune."                                                        9
+
+A thrill of joy passed through Siddhattha's heart. "Now is the
+time to seek religion," he said; "now is the time to sever all
+ties that would prevent me from attaining perfect enlightenment;
+now is the time to wander into homelessness and, leading a
+mendicant's life, to find the path of deliverance."                 10
+
+The celestial messenger heard the resolution of Siddhattha with
+approval.                                                           11
+
+"Now, indeed," he added, "is the time to seek religion. Go,
+Siddhattha, and accomplish thy purpose. For thou art Bodhisatta,
+the Buddha-elect; thou art destined to enlighten the world.         12
+
+"Thou art the Tathāgata, the great master, for thou wilt fulfil
+all righteousness and be Dharmarāja, the king of truth. Thou art
+Bhagavat, the Blessed One, for thou art called upon to become the
+saviour and redeemer of the world.                                  13
+
+"Fulfil thou the perfection of truth. Though the thunderbolt
+descend upon thy head, yield thou never to the allurements that
+beguile men from the path of truth. As the sun at all seasons
+pursues his own course, nor ever goes on another, even so if thou
+forsake not the straight path of righteousness, thou shalt become
+a Buddha.                                                           14
+
+"Persevere in thy quest and thou shalt find what thou seekest.
+Pursue thy aim unswervingly and thou shalt gain the prize.
+Struggle earnestly and thou shalt conquer. The benediction of all
+deities, of all saints, of all that seek light is upon thee, and
+heavenly wisdom guides thy steps. Thou shalt be the Buddha, our
+Master, and our Lord; thou shalt enlighten the world and save
+mankind from perdition."                                            15
+
+Having thus spoken, the vision vanished, and Siddhattha's heart
+was filled with peace. He said to himself:                          16
+
+"I have awakened to the truth and I am resolved to accomplish my
+purpose. I will sever all the ties that bind me to the world, and
+I will go out from my home to seek the way of salvation.            17
+
+"The Buddhas are beings whose words cannot fail: there is no
+departure from truth in their speech.                               18
+
+"For as the fall of a stone thrown into the air, as the death of
+a mortal, as the sunrise at dawn, as the lion's roar when he
+leaves his lair, as the delivery of a woman with child, as all
+these things are sure and certain--even so the word of the
+Buddhas is sure and cannot fail.                                    19
+
+"Verily I shall become a Buddha."                                   20
+
+The prince returned to the bedroom of his wife to take a last
+farewell glance at those whom he dearly loved above all the
+treasures of the earth. He longed to take the infant once more
+into his arms and kiss him with a parting kiss. But the child lay
+in the arms of his mother, and the prince could not lift him
+without awakening both.                                             21
+
+There Siddhattha stood gazing at his beautiful wife and his
+beloved son, and his heart grieved. The pain of parting overcame
+him powerfully. Although his mind was determined, so that
+nothing, be it good or evil, could shake his resolution, the
+tears flowed freely from his eyes, and it was beyond his power to
+check their stream. But the prince tore himself away with a
+manly heart, suppressing his feelings but not extinguishing his
+memory.                                                             22
+
+The Bodhisatta mounted his noble steed Kanthaka, and when he left
+the palace, Māra stood in the gate and stopped him: "Depart not,
+O my Lord," exclaimed Māra. "In seven days from now the wheel of
+empire will appear, and will make thee sovereign over the four
+continents and the two thousand adjacent islands. Therefore,
+stay, my Lord."                                                     23
+
+The Bodhisatta replied: "Well do I know that the wheel of empire
+will appear to me; but it is not sovereignty that I desire. I
+will become a Buddha and make all the world shout for joy."         24
+
+Thus Siddhattha, the prince, renounced power and worldly
+pleasures, gave up his kingdom, severed all ties, and went into
+homelessness. He rode out into the silent night, accompanied only
+by his faithful charioteer Channa.                                  25
+
+Darkness lay upon the earth, but the stars shone brightly in the
+heavens.                                                            26
+
+
+
+
+VIII.
+
+KING BIMBISĀRA.
+
+
+Siddhattha had cut his waving hair and had exchanged his royal
+robe for a mean dress of the color of the ground. Having sent
+home Channa, the charioteer, together with the noble steed
+Kanthaka, to king Suddhodana to bear him the message that the
+prince had left the world, the Bodhisatta walked along on the
+highroad with a beggar's bowl in his hand.                           1
+
+Yet the majesty of his mind was ill-concealed under the poverty
+of his appearance. His erect gait betrayed his royal birth and
+his eyes beamed with a fervid zeal for truth. The beauty of his
+youth was transfigured by holiness and surrounded his head like a
+halo.                                                                2
+
+All the people who saw this unusual sight gazed at him in wonder.
+Those who were in haste arrested their steps and looked back; and
+there was no one who did not pay him homage.                         3
+
+Having entered the city of Rājagaha, the prince went from house
+to house silently waiting till the people offered him food.
+Wherever the Blessed One came, the people gave him what they had;
+they bowed before him in humility and were filled with gratitude
+because he condescended to approach their homes.                     4
+
+Old and young people were moved and said: "This is a noble muni!
+His approach is bliss. What a great joy for us!"                     5
+
+And king Bimbisāra, noticing the commotion in the city, inquired
+the cause of it, and when he learned the news sent one of his
+attendants to observe the stranger.                                  6
+
+Having heard that the muni must be a Sakya and of noble family,
+and that he had retired to the bank of a flowing river in the
+woods to eat the food in his bowl, the king was moved in his
+heart; he donned his royal robe, placed his golden crown upon his
+head and went out in the company of aged and wise counselors to
+meet his mysterious guest.                                           7
+
+The king found the muni of the Sakya race seated under a tree.
+Contemplating the composure of his face and the gentleness of his
+deportment, Bimbisāra greeted him reverently and said:               8
+
+"O samana, thy hands are fit to grasp the reins of an empire and
+should not hold a beggar's bowl. I am sorry to see thee wasting
+thy youth. Believing that thou art of royal descent, I invite
+thee to join me in the government of my country and share my
+royal power. Desire for power is becoming to the noble-minded,
+and wealth should not be despised. To grow rich and lose
+religion is not true gain. But he who possesses all three, power,
+wealth, and religion, enjoying them in discretion and with
+wisdom, him I call a great master."                                  9
+
+The great Sakyamuni lifted his eyes and replied:                    10
+
+"Thou art known, O king, to be liberal and religious, and thy
+words are prudent. A kind man who makes good use of wealth is
+rightly said to possess a great treasure; but the miser who
+hoards up his riches will have no profit.                           11
+
+"Charity is rich in returns; charity is the greatest wealth, for
+though it scatters, it brings no repentance.                        12
+
+"I have severed all ties because I seek deliverance. How is it
+possible for me to return to the world? He who seeks religious
+truth, which is the highest treasure of all, must leave behind
+all that can concern him or draw away his attention, and must be
+bent upon that one goal alone. He must free his soul from
+covetousness and lust, and also from the desire for power.          13
+
+"Indulge in lust but a little, and lust like a child will grow.
+Wield worldly power and you will be burdened with cares.            14
+
+"Better than sovereignty over the earth, better than living in
+heaven, better than lordship over all the worlds, is the fruit of
+holiness.                                                           15
+
+"The Bodhisatta has recognized the illusory nature of wealth and
+will not take poison as food.                                       16
+
+"Will a fish that has been baited still covet the hook, or an
+escaped bird love the net?                                          17
+
+"Would a rabbit rescued from the serpent's mouth go back to be
+devoured? Would a man who has burnt his hand with a torch take up
+the torch after he had dropped it to the earth? Would a blind man
+who has recovered his sight desire to spoil his eyes again?         18
+
+"The sick man suffering from fever seeks for a cooling medicine.
+Shall we advise him to drink that which will increase the fever?
+Shall we quench a fire by heaping fuel upon it?                     19
+
+"I pray thee, pity me not. Rather pity those who are burdened
+with the cares of royalty and the worry of great riches. They
+enjoy them in fear and trembling, for they are constantly
+threatened with a loss of those boons on whose possession their
+hearts are set, and when they die they cannot take along either
+their gold or the kingly diadem.                                    20
+
+"My heart hankers after no vulgar profit, so I have put away my
+royal inheritance and prefer to be free from the burdens of life.   21
+
+"Therefore, try not to entangle me in new relationships and
+duties, nor hinder me from completing the work I have begun.        22
+
+"I regret to leave thee. But I will go to the sages who can teach
+me religion and so find the path on which we can escape evil.       23
+
+"May thy country enjoy peace and prosperity, and may wisdom be
+shed upon thy rule like the brightness of the noon-day sun. May
+thy royal power be strong and may righteousness be the sceptre in
+thine hand."                                                        24
+
+The king, clasping his hands with reverence, bowed down before
+Sakyamuni and said: "Mayest thou obtain that which thou seekest,
+and when thou hast obtained it, come back, I pray thee, and
+receive me as thy disciple."                                        25
+
+The Bodhisatta parted from the king in friendship and goodwill,
+and purposed in his heart to grant his request.                     26
+
+
+
+
+IX.
+
+THE BODHISATTA'S SEARCH.
+
+
+Alāra and Uddaka were renowned as teachers among the Brahmans,
+and there was no one in those days who surpassed them in learning
+and philosophical knowledge.                                         1
+
+The Bodhisatta went to them and sat at their feet. He listened to
+their doctrines of the ātman or self, which is the ego of the
+mind and the doer of all doings. He learned their views of the
+transmigration of souls and of the law of karma; how the souls of
+bad men had to suffer by being reborn in men of low caste, in
+animals, or in hell, while those who purified themselves by
+libations, by sacrifices, and by self-mortification would become
+kings, or Brahmans, or devas, so as to rise higher and higher in
+the grades of existence. He studied their incantations and
+offerings and the methods by which they attained deliverance of
+the ego from material existence in states of ecstasy.                2
+
+Alāra said: "What is that self which perceives the actions of the
+five roots of mind, touch, smell, taste, sight, and hearing? What
+is that which is active in the two ways of motion, in the hands
+and in the feet? The problem of the soul appears in the
+expressions '_I_ say,' '_I_ know and perceive,' '_I_ come,' and
+'_I_ go' or '_I_ will stay here.' Thy soul is not thy body; it is
+not thy eye, not thy ear, not thy nose, not thy tongue, nor is it
+thy mind. The _I_ is the one who feels the touch in thy body. The
+_I_ is the smeller in the nose, the taster in the tongue, the
+seer in the eye, the hearer in the ear, and the thinker in the
+mind. The _I_ moves thy hands and thy feet. The _I_ is thy soul.
+Doubt in the existence of the soul is irreligious, and without
+discerning this truth there is no way of salvation. Deep
+speculation will easily involve the mind; it leads to confusion
+and unbelief; but a purification of the soul leads to the way of
+escape. True deliverance is reached by removing from the crowd
+and leading a hermit's life, depending entirely on alms for food.
+Putting away all desire and clearly recognizing the non-existence
+of matter, we reach a state of perfect emptiness. Here we find
+the condition of immaterial fife. As the muńja grass when freed
+from its horny case, as a sword when drawn from its scabbard, or
+as the wild bird escaped from its prison, so the ego, liberating
+itself from all limitations, finds perfect release. This is true
+deliverance, but those only who will have deep faith will learn."    3
+
+The Bodhisatta found no satisfaction in these teachings. He
+replied: "People are in bondage, because they have not yet
+removed the idea of the ego.                                         4
+
+"The thing and its quality are different in our thought, but not
+in reality. Heat is different from fire in our thought, but you
+cannot remove heat from fire in reality. You say that you can
+remove the qualities and leave the thing, but if you think your
+theory to the end, you will find that this is not so.                5
+
+"Is not man an organism of many aggregates? Are we not composed
+of various attributes? Man consists of the material form, of
+sensation, of thought, of dispositions, and, lastly, of
+understanding. That which men call the ego when they say '_I_ am'
+is not an entity behind the attributes; it originates by their
+co-operation. There is mind; there is sensation and thought, and
+there is truth; and truth is mind when it walks in the path of
+righteousness. But there is no separate ego-soul outside or
+behind the thought of man. He who believes that the ego is a
+distinct being has no correct conception of things. The very
+search for the ātman is wrong; it is a wrong start and it will
+lead you in a false direction.                                       6
+
+"How much confusion of thought comes from our interest in self,
+and from our vanity when thinking '_I_ am so great,' or '_I_ have
+done this wonderful deed?' The thought of thine ego stands
+between thy rational nature and truth; banish it, and then wilt
+thou see things as they are. He who thinks correctly will rid
+himself of ignorance and acquire wisdom. The ideas '_I_ am' and
+'_I_ shall be' or '_I_ shall not be' do not occur to a clear
+thinker.                                                             7
+
+"Moreover, if our ego remains, how can we attain true
+deliverance? If the ego is to be reborn in any of the three
+worlds, be it in hell, upon earth, or be it even in heaven, we
+shall meet again and again the same inevitable doom of sorrow. We
+shall remain chained to the wheel of individuality and shall be
+implicated in egotism and wrong.                                     8
+
+"All combination is subject to separation, and we cannot escape
+birth, disease, old age, and death. Is this a final escape?"         9
+
+Said Uddaka: "Consider the unity of things. Things are not their
+parts, yet they exist. The members and organs of thy body are not
+thine ego, but thine ego possesses all these parts. What, for
+instance, is the Ganges? Is the sand the Ganges? Is the water the
+Ganges? Is the hither bank the Ganges? Is the farther bank the
+Ganges? The Ganges is a mighty river and it possesses all these
+several qualities. Exactly so is our ego".                          10
+
+But the Bodhisatta replied: "Not so, sir! If we except the water,
+the sand, the hither bank and the farther bank, where can we find
+any Ganges? In the same way I observe the activities of man in
+their harmonious union, but there is no ground for an ego outside
+its parts."                                                         11
+
+The Brahman sage, however, insisted on the existence of the ego,
+saying: "The ego is the doer of our deeds. How can there be karma
+without a self as its performer? Do we not see around us the
+effects of karma? What makes men different in character, station,
+possessions, and fate? It is their karma, and karma includes
+merit and demerit. The transmigration of the soul is subject to
+its karma. We inherit from former existences the evil effects of
+our evil deeds and the good effects of our good deeds. If that
+were not so, how could we be different?"                            12
+
+The Tathāgata meditated deeply on the problems of transmigration
+and karma, and found the truth that lies in them.                   13
+
+"The doctrine of karma," he said, "is undeniable, but thy theory
+of the ego has no foundation.                                       14
+
+"Like everything else in nature, the life of man is subject to
+the law of cause and effect. The present reaps what the past has
+sown, and the future is the product of the present. But there is
+no evidence of the existence of an immutable ego-being, of a self
+which remains the same and migrates from body to body. There is
+rebirth but no transmigration.                                      15
+
+"Is not this individuality of mine a combination, material as
+well as mental? Is it not made up of qualities that sprang into
+being by a gradual evolution? The five roots of sense-perception
+in this organism have come from ancestors who performed these
+functions. The ideas which I think, came to me partly from others
+who thought them, and partly they rise from combinations of the
+ideas in my own mind. Those who have used the same sense-organs,
+and have thought the same ideas before I was composed into this
+individuality of mine are my previous existences; they are my
+ancestors as much as the _I_ of yesterday is the father of the
+_I_ of to-day, and the karma of my past deeds conditions the fate
+of my present existence.                                            16
+
+"Supposing there were an ātman that performs the actions of the
+senses, then if the door of sight were torn down and the eye
+plucked out, that ātman would be able to peep through the larger
+aperture and see the forms of its surroundings better and more
+clearly than before. It would be able to hear sounds better if
+the ears were torn away; smell better if the nose were cut off;
+taste better if the tongue were pulled out; and feel better if
+the body were destroyed.                                            17
+
+"I observe the preservation and transmission of character; I
+perceive the truth of karma, but see no ātman whom your doctrine
+makes the doer of your deeds. There is rebirth without the
+transmigration of a self. For this ātman, this self, this ego in
+the '_I_ say' and in the '_I_ will' is an illusion. If this self
+were a reality, how could there be an escape from selfhood? The
+terror of hell would be infinite, and no release could be
+granted. The evils of existence would not be due to our ignorance
+and wrong-doing, but would constitute the very nature of our
+being."                                                             18
+
+And the Bodhisatta went to the priests officiating in the
+temples. But the gentle mind of the Sakyamuni was offended at the
+unnecessary cruelty performed on the altars of the gods. He said:   19
+
+"Ignorance only can make these men prepare festivals and hold
+vast meetings for sacrifices. Far better to revere the truth than
+try to appease the gods by shedding blood.                          20
+
+"What love can a man possess who believes that the destruction of
+life will atone for evil deeds? Can a new wrong expiate old
+wrongs? And can the slaughter of an innocent victim blot out the
+evil deeds of mankind? This is practising religion by the neglect
+of moral conduct.                                                   21
+
+"Purify your hearts and cease to kill; that is true religion.       22
+
+"Rituals have no efficacy; prayers are vain repetitions; and
+incantations have no saving power. But to abandon covetousness
+and lust, to become free from evil passions, and to give up all
+hatred and ill-will, that is the right sacrifice and the true
+worship."                                                           23
+
+
+
+
+X.
+
+URUVELĀ, THE PLACE OF MORTIFICATION.
+
+
+The Bodhisatta went in search of a better system and came to a
+settlement of five bhikkhus in the jungle of Uruvelā; and when
+the Blessed One saw the life of those five men, virtuously
+keeping in check their senses, subduing their passions, and
+practising austere self-discipline, he admired their earnestness
+and joined their company.                                            1
+
+With holy zeal and a strong heart, the Sakyamuni gave himself up
+to meditative thought and rigorous mortification of the body.
+Whereas the five bhikkhus were severe, the Sakyamuni was severer
+still, and they revered him, their junior, as their master.          2
+
+So the Bodhisatta continued for six years patiently torturing
+himself and suppressing the wants of nature. He trained his body
+and exercised his mind in the modes of the most rigorous ascetic
+life. At last, he ate each day one hemp-grain only, seeking to
+cross the ocean of birth and death and to arrive at the shore of
+deliverance.                                                         3
+
+And when the Bodhisatta was ahungered, lo! Māra, the Evil One,
+approached him and said: "Thou art emaciated from fasts, and
+death is near. What good is thy exertion? Deign to live, and thou
+wilt be able to do good works." But the Sakyamuni made reply: "O
+thou friend of the indolent, thou wicked one; for what purpose
+hast thou come? Let the flesh waste away, if but the mind becomes
+more tranquil and attention more steadfast. What is life in this
+world? Death in battle is better to me than that I should live
+defeated."                                                           4
+
+And Māra withdrew, saying: "For seven years I have followed the
+Blessed One step by step, but I have found no fault in the
+Tathāgata".                                                          5
+
+The Bodhisatta was shrunken and attenuated, and his body was like
+a withered branch; but the fame of his holiness spread in the
+surrounding countries, and people came from great distances to
+see him and receive his blessing.                                    6
+
+However, the Holy One was not satisfied. Seeking true wisdom he
+did not find it, and he came to the conclusion that mortification
+would not extinguish desire nor afford enlightenment in ecstatic
+contemplation.                                                       7
+
+Seated beneath a jambu-tree, he considered the state of his mind
+and the fruits of his mortification. His body had become weaker,
+nor had his fasts advanced him in his search for salvation, and
+therefore when he saw that it was not the right path, he proposed
+to abandon it.                                                       8
+
+He went to bathe in the Nerańjara river, but when he strove to
+leave the water he could not rise on account of his weakness.
+Then espying the branch of a tree and taking hold of it, he
+raised himself and left the stream. But while returning to his
+abode, he staggered and fell to the ground, and the five bhikkhus
+thought he was dead.                                                 9
+
+There was a chief herdsman living near the grove whose eldest
+daughter was called Nandā; and Nandā happened to pass by the spot
+where the Blessed One had swooned, and bowing down before him she
+offered him rice-milk and he accepted the gift. When he had
+partaken of the rice-milk all his limbs were refreshed, his mind
+became clear again, and he was strong to receive the highest
+enlightenment.                                                      10
+
+After this occurrence, the Bodhisatta again took some food. His
+disciples, having witnessed the scene of Nandā and observing the
+change in his mode of living, were filled with suspicion. They
+were convinced that Siddhattha's religious zeal was flagging and
+that he whom they had hitherto revered as their Master had become
+oblivious of his high purpose.                                      11
+
+When the Bodhisatta saw the bhikkhus turning away from him, he
+felt sorry for their lack of confidence, and was aware of the
+loneliness in which he lived. 12 Suppressing his grief he
+wandered on alone, and his disciples said, "Siddhattha leaves us
+to seek a more pleasant abode."                                     13
+
+
+
+
+XI
+
+MĀRA THE EVIL ONE.
+
+
+The Holy One directed his steps to that blessed Bodhi-tree
+beneath whose shade he was to accomplish his search.                 1
+
+As he walked, the earth shook and a brilliant light transfigured
+the world.                                                           2
+
+When he sat down the heavens resounded with joy and all living
+beings were filled with good cheer.                                  3
+
+Māra alone, lord of the five desires, bringer of death and enemy
+of truth, was grieved and rejoiced not. With his three daughters,
+Tanhā, Ragā and Arati, the tempters, and with his host of evil
+demons, he went to the place where the great samana sat. But
+Sakyamuni heeded him not.                                            4
+
+Māra uttered fear-inspiring threats and raised a whirlwind so
+that the skies were darkened and the ocean roared and trembled.
+But the Blessed One under the Bodhi-tree remained calm and feared
+not. The Enlightened One knew that no harm could befall him.         5
+
+The three daughters of Māra tempted the Bodhisatta, but he paid
+no attention to them, and when Māra saw that he could kindle no
+desire in the heart of the victorious samana, he ordered all the
+evil spirits at his command to attack him and overawe the great
+muni.                                                                6
+
+But the Blessed One watched them as one would watch the harmless
+games of children. All the fierce hatred of the evil spirits was
+of no avail. The flames of hell became wholesome breezes of
+perfume, and the angry thunderbolts were changed into
+lotus-blossoms.                                                      7
+
+When Māra saw this, he fled away with his army from the
+Bodhi-tree, whilst from above a rain of heavenly flowers fell,
+and voices of good spirits were heard:                               8
+
+"Behold the great muni! his heart unmoved by hatred. The wicked
+Māra's host 'gainst him did not prevail. Pure is he and wise,
+loving and full of mercy.                                            9
+
+"As the rays of the sun drown the darkness of the world, so he
+who perseveres in his search will find the truth and the truth
+will enlighten him."                                                10
+
+
+
+
+XII.
+
+ENLIGHTENMENT.
+
+
+The Bodhisatta, having put Māra to flight, gave himself up to
+meditation. All the miseries of the world, the evils produced by
+evil deeds and the sufferings arising therefrom, passed before
+his mental eye, and he thought:                                      1
+
+"Surely if living creatures saw the results of all their evil
+deeds, they would turn away from them in disgust. But selfhood
+blinds them, and they cling to their obnoxious desires.              2
+
+"They crave pleasure for themselves and they cause pain to
+others; when death destroys their individuality, they find no
+peace; their thirst for existence abides and their selfhood
+reappears in new births.                                             3
+
+"Thus they continue to move in the coil and can find no escape
+from the hell of their own making. And how empty are their
+pleasures, how vain are their endeavors! Hollow like the
+plantain-tree and without contents like the bubble.                  4
+
+"The world is full of evil and sorrow, because it is full of
+lust. Men go astray because they think that delusion is better
+than truth. Rather than truth they follow error, which is
+pleasant to look at in the beginning but in the end causes
+anxiety, tribulation, and misery."                                   5
+
+And the Bodhisatta began to expound the Dharma. The Dharma is the
+truth. The Dharma is the sacred law. The Dharma is religion. The
+Dharma alone can deliver us from error, from wrong and from
+sorrow.                                                              6
+
+Pondering on the origin of birth and death, the Enlightened One
+recognized that ignorance was the root of all evil; and these are
+the links in the development of life, called the twelve nidānas:     7
+
+In the beginning there is existence blind and without knowledge;
+and in this sea of ignorance there are stirrings formative and
+organizing. From stirrings, formative and organizing, rises
+awareness or feelings. Feelings beget organisms that live as
+individual beings. These organisms develop the six fields, that
+is, the five senses and the mind. The six fields come in contact
+with things. Contact begets sensation. Sensation creates the
+thirst of individualized being. The thirst of being creates a
+cleaving to things. The cleaving produces the growth and
+continuation of selfhood. Selfhood continues in renewed births.
+The renewed births of selfhood are the cause of suffering, old
+age, sickness, and death. They produce lamentation, anxiety, and
+despair.                                                             8
+
+The cause of all sorrow lies at the very beginning; it is hidden
+in the ignorance from which life grows. Remove ignorance and you
+will destroy the wrong appetences that rise from ignorance;
+destroy these appetences and you will wipe out the wrong
+perception that rises from them. Destroy wrong perception and
+there is an end of errors in individualized beings. Destroy the
+errors in individualized beings and the illusions of the six
+fields will disappear. Destroy illusions and the contact with
+things will cease to beget misconception. Destroy misconception
+and you do away with thirst. Destroy thirst and you will be free
+of ail morbid cleaving. Remove the cleaving and you destroy the
+selfishness of selfhood. If the selfishness of selfhood is
+destroyed you will be above birth, old age, disease, and death,
+and you will escape all suffering.                                   9
+
+The Enlightened One saw the four noble truths which point out the
+path that leads to Nirvāna or the extinction of self:               10
+
+The first noble truth is the existence of sorrow.                   11
+
+The second noble truth is the cause of suffering.                   12
+
+The third noble truth is the cessation of sorrow.                   13
+
+The fourth noble truth is the eightfold path that leads to the
+cessation of sorrow.                                                14
+
+This is the Dharma. This is the truth. This is religion. And the
+Enlightened One uttered this stanza:                                15
+
+     "Through many births I sought in vain
+     The Builder of this House of Pain.
+     Now, Builder, thee I plainly see!
+     This is the last abode for me.
+     Thy gable's yoke and rafters broke,
+     My heart has peace. All lust will cease."                      16
+
+There is self and there is truth. Where self is, truth is not.
+Where truth is, self is not. Self is the fleeting error of
+samsāra; it is individual separateness and that egotism which
+begets envy and hatred. Self is the yearning for pleasure and the
+lust after vanity. Truth is the correct comprehension of things;
+it is the permanent and everlasting, the real in all existence,
+the bliss of righteousness. 17 The existence of self is an
+illusion, and there is no wrong in this world, no vice, no evil,
+except what flows from the assertion of self.                       18
+
+The attainment of truth is possible only when self is recognized
+as an illusion. Righteousness can be practised only when we have
+freed our mind from passions of egotism. Perfect peace can dwell
+only where all vanity has disappeared.                              19
+
+Blessed is he who has understood the Dharma. Blessed is he who
+does no harm to his fellow-beings. Blessed is he who overcomes
+wrong and is free from passion. To the highest bliss has he
+attained who has conquered all selfishness and vanity. He has
+become the Buddha, the Perfect One, the Blessed One, the Holy
+One.                                                                20
+
+
+
+
+XIII.
+
+THE FIRST CONVERTS.
+
+
+The Blessed One tarried in solitude seven times seven
+days, enjoying the bliss of emancipation.                            1
+
+At that time Tapussa and Bhallika, two merchants, came
+traveling on the road near by, and when they saw the
+great samana, majestic and full of peace, they approached
+him respectfully and offered him rice cakes and honey.               2
+
+This was the first food that the Enlightened One ate after
+he attained Buddhahood.                                              3
+
+And the Buddha addressed them and pointed out to them
+the way of salvation. The two merchants, conceiving in
+their minds the holiness of the conqueror of Māra, bowed
+down in reverence and said: "We take our refuge, Lord,
+in the Blessed One and in the Dharma."                               4
+
+Tapussa and Bhallika were the first that became followers
+of the Buddha and they were lay disciples.                           5
+
+
+
+
+XIV.
+
+BRAHMĀS REQUEST.
+
+
+The Blessed One having attained Buddhahood while resting under
+the shepherd's Nigrodha tree on the banks of the river Nerańjarā,
+pronounced this solemn utterance:                                    1
+
+     "How blest in happy solitude
+     Is he who hears of truth the call!
+     How blest to be both kind and good,
+     To practice self-restraint to all!
+     How blest from passion to be free,
+     All sensuous joys to let pass by!
+     Yet highest bliss enjoyeth he
+     Who quits the pride of 'I am I.'                                2
+
+"I have recognized the deepest truth, which is sublime and
+peace-giving, but difficult to understand; for most men move in a
+sphere of worldly interests and find their delight in worldly
+desires.                                                             3
+
+"The worldling will not understand the doctrine, for to him there
+is happiness in selfhood only, and the bliss that lies in a
+complete surrender to truth is unintelligible to him.                4
+
+"He will call resignation what to the enlightened mind is the
+purest joy. He will see annihilation where the perfected one
+finds immortality. He will regard as death what the conqueror of
+self knows to be life everlasting.                                   5
+
+"The truth remains hidden from him who is in the bondage of hate
+and desire. Nirvāna remains incomprehensible and mysterious to
+the vulgar whose minds are beclouded with worldly interests.
+Should I preach the doctrine and mankind not comprehend it, it
+would bring me only fatigue and trouble."                            6
+
+Māra, the Evil One, on hearing the words of the Blessed Buddha,
+approached and said: "Be greeted, thou Holy One. Thou hast
+attained the highest bliss and it is time for thee to enter into
+the final Nirvāna."                                                  7
+
+Then Brahmā Sahampati descended from the heavens and, having
+worshipped the Blessed One, said:                                    8
+
+"Alas! the world must perish, should the Holy One, the Tathāgata,
+decide not to teach the Dharma.                                      9
+
+"Be merciful to those that struggle; have compassion upon the
+sufferers; pity the creatures who are hopelessly entangled in the
+snares of sorrow.                                                   10
+
+"There are some beings that are almost free from the dust of
+worldliness. If they hear not the doctrine preached, they will be
+lost. But if they hear it, they will believe and be saved."         11
+
+The Blessed One, full of compassion, looked with the eye of a
+Buddha upon all sentient creatures, and he saw among them beings
+whose minds were but scarcely covered by the dust of worldliness,
+who were of good disposition and easy to instruct. He saw some
+who were conscious of the dangers of lust and wrong doing.          12
+
+And the Blessed One said to Brahmā Sahampati: "Wide open be the
+door of immortality to all who have ears to hear. May they
+receive the Dharma with faith."                                     13
+
+And the Blessed One turned to Māra, saying: "I shall not pass
+into the final Nirvāna, O Evil One, until there be not only
+brethren and sisters of an Order, but also lay-disciples of both
+sexes, who shall have become true hearers, wise, well trained,
+ready and learned, versed in the scriptures, fulfilling all the
+greater and lesser duties, correct in life, walking according to
+the precepts--until they, having thus themselves learned the
+doctrine, shall be able to give information to others concerning
+it, preach it, make it known, establish it, open it, minutely
+explain it, and make it clear--until they, when others start
+vain doctrines, shall be able to vanquish and refute them, and so
+to spread the wonderworking truth abroad. I shall not die until
+the pure religion of truth shall have become successful,
+prosperous, widespread, and popular in all its full
+extent--until, in a word, it shall have been well proclaimed
+among men!"                                                         14
+
+Then Brahmā Sahampati understood that the Blessed One had granted
+his request and would preach the doctrine.                          15
+
+
+
+THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
+
+
+
+
+XV.
+
+UPAKA.
+
+
+Now the Blessed One thought: "To whom shall I preach the doctrine
+first? My old teachers are dead. They would have received the
+good news with joy. But my five disciples are still alive. I
+shall go to them, and to them shall I first proclaim the gospel
+of deliverance."                                                     1
+
+At that time the five bhikkhus dwelt in the Deer Park at Benares,
+and the Blessed One rose and journeyed to their abode, not
+thinking of their unkindness in having left him at a time when he
+was most in need of their sympathy and help, but mindful only of
+the services which they had ministered unto him, and pitying them
+for the austerities which they practised in vain.                    2
+
+Upaka, a young Brahman and a Jain, a former acquaintance of
+Siddhattha, saw the Blessed One while he journeyed to Benares,
+and, amazed at the majesty and sublime joyfulness of his
+appearance, said: "Thy countenance, friend, is serene; thine eyes
+are bright and indicate purity and blessedness."                     3
+
+The holy Buddha replied: "I have obtained deliverance by the
+extinction of self. My body is chastened, my mind is free from
+desire, and the deepest truth has taken abode in my heart. I have
+obtained Nirvana, and this is the reason that my countenance is
+serene and my eyes are bright. I now desire to found the kingdom
+of truth upon earth, to give light to those who are enshrouded in
+darkness and to open the gate of deathlessness."                     4
+
+Upaka replied: "Thou professest then, friend, to be Jina, the
+conqueror of the world, the absolute one and the holy one."          5
+
+The Blessed One said: "Jinas are all those who have conquered
+self and the passions of self, those alone are victors who
+control their minds and abstain from evil. Therefore, Upaka, I am
+the Jina."                                                           6
+
+Upaka shook his head. "Venerable Gotama," he said, "thy way lies
+yonder," and taking another road, he went away.                      7
+
+
+
+
+XVI.
+
+THE SERMON AT BENARES.
+
+
+On seeing their old teacher approach, the five bhikkhus agreed
+among themselves not to salute him, nor to address him as a
+master, but by his name only. "For," so they said, "he has broken
+his vow and has abandoned holiness. He is no bhikkhu but Gotama,
+and Gotama has become a man who lives in abundance and indulges
+in the pleasures of worldliness."                                    1
+
+But when the Blessed One approached in a dignified manner, they
+involuntarily rose from their seats and greeted him in spite of
+their resolution. Still they called him by his name and addressed
+him as "friend Gotama."                                              2
+
+When they had thus received the Blessed One, he said: "Do not
+call the Tathāgata by his name nor address him as 'friend,' for
+he is the Buddha, the Holy One. The Buddha looks with a kind
+heart equally on all living beings, and they therefore call him
+'Father.' To disrespect a father is wrong; to despise him, is
+wicked.                                                              3
+
+"The Tathāgata," the Buddha continued, "does not seek salvation
+in austerities, but neither does he for that reason indulge in
+worldly pleasures, nor live in abundance. The Tathāgata has found
+the middle path.                                                     4
+
+"There are two extremes, O bhikkhus, which the man who has given
+up the world ought not to follow--the habitual practice, on the
+one hand, of self-indulgence which is unworthy, vain and fit only
+for the worldly-minded--and the habitual practice, on the other
+hand, of self-mortification, which is painful, useless and
+unprofitable.                                                        5
+
+"Neither abstinence from fish or flesh, nor going naked, nor
+shaving the head, nor wearing matted hair, nor dressing in a
+rough garment, nor covering oneself with dirt, nor sacrificing to
+Agni, will cleanse a man who is not free from delusions.             6
+
+"Reading the Vedas, making offerings to priests, or sacrifices to
+the gods, self-mortification by heat or cold, and many such
+penances performed for the sake of immortality, these do not
+cleanse the man who is not free from delusions. 7
+
+"Anger, drunkenness, obstinacy, bigotry, deception, envy,
+self-praise, disparaging others, superciliousness and evil
+intentions constitute uncleanness; not verily the eating of
+flesh.                                                               8
+
+"A middle path, O bhikkhus, avoiding the two extremes, has been
+discovered by the Tathāgata--a path which opens the eyes, and
+bestows understanding, which leads to peace of mind, to the
+higher wisdom, to full enlightenment, to Nirvāna!                    9
+
+"What is that middle path, O bhikkhus, avoiding these two
+extremes, discovered by the Tathāgata--that path which opens the
+eyes, and bestows understanding, which leads to peace of mind, to
+the higher wisdom, to full enlightenment, to Nirvāna?               10
+
+"Let me teach you, O bhikkhus, the middle path, which keeps aloof
+from both extremes. By suffering, the emaciated devotee produces
+confusion and sickly thoughts in his mind. Mortification is not
+conducive even to worldly knowledge; how much less to a triumph
+over the senses!                                                    11
+
+"He who fills his lamp with water will not dispel the darkness,
+and he who tries to light a fire with rotten wood will fail. And
+how can any one be free from self by leading a wretched life, if
+he does not succeed in quenching the fires of lust, if he still
+hankers after either worldly or heavenly pleasures. But he in
+whom self has become extinct is free from lust; he will desire
+neither worldly nor heavenly pleasures, and the satisfaction of
+his natural wants will not defile him. However, let him be
+moderate, let him eat and drink according to the needs of the
+body.                                                               12
+
+"Sensuality is enervating; the self-indulgent man is a slave to
+his passions, and pleasure-seeking is degrading and vulgar. 13
+
+"But to satisfy the necessities of life is not evil. To keep the
+body in good health is a duty, for otherwise we shall not be able
+to trim the lamp of wisdom, and keep our mind strong and clear.
+Water surrounds the lotus-flower, but does not wet its petals.      14
+
+"This is the middle path, O bhikkhus, that keeps aloof from both
+extremes."                                                          15
+
+And the Blessed One spoke kindly to his disciples, pitying them
+for their errors, and pointing out the uselessness of their
+endeavors, and the ice of ill-will that chilled their hearts
+melted away under the gentle warmth of the Master's persuasion.     16
+
+Now the Blessed One set the wheel of the most excellent law
+rolling, and he began to preach to the five bhikkhus, opening to
+them the gate of immortality, and showing them the bliss of
+Nirvāna.                                                            17
+
+The Buddha said:                                                    18
+
+"The spokes of the wheel are the rules of pure conduct: justice
+is the uniformity of their length; wisdom is the tire; modesty
+and thoughtfulness are the hub in which the immovable axle of
+truth is fixed.                                                     19
+
+"He who recognizes the existence of suffering, its cause, its
+remedy, and its cessation has fathomed the four noble truths. He
+will walk in the right path.                                        20
+
+"Right views will be the torch to light his way. Right
+aspirations will be his guide. Right speech will be his
+dwelling-place on the road. His gait will be straight, for it is
+right behavior. His refreshments will be the right way of earning
+his livelihood. Right efforts will be his steps: right thoughts
+his breath; and right contemplation will give him the peace that
+follows in his footprints.                                          21
+
+"Now, this, O bhikkhus, is the noble truth concerning suffering:    22
+
+"Birth is attended with pain, decay is painful, disease is
+painful, death is painful. Union with the unpleasant is painful,
+painful is separation from the pleasant; and any craving that is
+unsatisfied, that too is painful. In brief, bodily conditions
+which spring from attachment are painful.                           23
+
+"This, then, O bhikkhus, is the noble truth concerning suffering.   24
+
+"Now this, O bhikkhus, is the noble truth concerning the origin
+of suffering:                                                       25
+
+"Verily, it is that craving which causes the renewal of
+existence, accompanied by sensual delight, seeking satisfaction
+now here, now there, the craving for the gratification of the
+passions, the craving for a future life, and the craving for
+happiness in this life.                                             26
+
+"This, then, O bhikkhus, is the noble truth concerning the origin
+of suffering.                                                       27
+
+"Now this, O bhikkhus, is the noble truth concerning the
+destruction of suffering:                                           28
+
+"Verily, it is the destruction, in which no passion remains, of
+this very thirst; it is the laying aside of, the being free from,
+the dwelling no longer upon this thirst.                            29
+
+"This, then, O bhikkhus, is the noble truth concerning the
+destruction of suffering.                                           30
+
+"Now this, O bhikkhus, is the noble truth concerning the way
+which leads to the destruction of sorrow. Verily! it is this
+noble eightfold path; that is to say:                               31
+
+"Right views; right aspirations; right speech; right behavior;
+right livelihood; right effort; right thoughts; and right
+contemplation.                                                      32
+
+"This, then, O bhikkhus, is the noble truth concerning the
+destruction of sorrow.                                              33
+
+"By the practice of lovingkindness I have attained liberation of
+heart, and thus I am assured that I shall never return in renewed
+births. I have even now attained Nirvāna.                           34
+
+And when the Blessed One had thus set the royal chariot-wheel of
+truth rolling onward, a rapture thrilled through all the
+universes.                                                          35
+
+The devas left their heavenly abodes to listen to the sweetness
+of the truth; the saints that had parted from life crowded around
+the great teacher to receive the glad tidings; even the animals
+of the earth felt the bliss that rested upon the words of the
+Tathāgata: and all the creatures of the host of sentient beings,
+gods, men, and beasts, hearing the message of deliverance,
+received and understood it in their own language.                   36
+
+And when the doctrine was propounded, the venerable Kondańńa, the
+oldest one among the five bhikkhus, discerned the truth with his
+mental eye, and he said: "Truly, O Buddha, our Lord, thou hast
+found the truth!" Then the other bhikkhus too, joined him and
+exclaimed: "Truly, thou art the Buddha, thou hast found the
+truth."                                                             37
+
+And the devas and saints and all the good spirits of the departed
+generations that had listened to the sermon of the Tathāgata,
+joyfully received the doctrine and shouted: "Truly, the Blessed
+One has founded the kingdom of righteousness. The Blessed One has
+moved the earth; he has set the wheel of Truth rolling, which by
+no one in the universe, be he god or man, can ever be turned
+back. The kingdom of Truth will be preached upon earth; it will
+spread; and righteousness, good-will, and peace will reign among
+mankind."                                                           38
+
+
+
+
+XVII.
+
+THE SANGHA.
+
+
+Having pointed out to the five bhikkhus the truth, the Buddha
+said:                                                                1
+
+"A man that stands alone, having decided to obey the truth, may
+be weak and slip back into his old ways. Therefore, stand ye
+together, assist one another, and strengthen one another's
+efforts.                                                             2
+
+"Be like unto brothers; one in love, one in holiness, and one in
+your zeal for the truth.                                             3
+
+"Spread the truth and preach the doctrine in all quarters of the
+world, so that in the end all living creatures will be citizens
+of the kingdom of righteousness.                                     4
+
+"This is the holy brotherhood; this is the church, the
+congregation of the saints of the Buddha; this is the Sangha that
+establishes a communion among all those who have taken their
+refuge in the Buddha."                                               5
+
+And Kondańńa was the first disciple of the Buddha who had
+thoroughly grasped the doctrine of the Holy One, and the
+Tathāgata looking into his heart said: "Truly, Kondańńa has
+understood the truth." Hence the venerable Kondańńa received the
+name "Ańńata-Kondańńa," that is, "Kondańńa who has understood the
+doctrine."                                                           6
+
+Then the venerable Kondańńa spoke to the Buddha and said: "Lord,
+let us receive the ordination from the Blessed One."                 7
+
+And the Buddha said: "Come, O bhikkhus! Well taught is the
+doctrine. Lead a holy life for the extinction of suffering."         8
+
+Then Kondańńa and the other bhikkhus uttered three times these
+solemn vows:                                                         9
+
+"To the Buddha will I look in faith: He, the Perfect One, is holy
+and supreme. The Buddha conveys to us instruction, wisdom, and
+salvation; he is the Blessed One, who knows the law of being; he
+is the Lord of the world, who yoketh men like oxen, the Teacher
+of gods and men, the Exalted Buddha. Therefore, to the Buddha
+will I look in faith.                                               10
+
+"To the doctrine will I look in faith: well-preached is the
+doctrine by the Exalted One. The doctrine has been revealed so as
+to become visible; the doctrine is above time and space. The
+doctrine is not based upon hearsay, it means 'Come and see'; the
+doctrine leads to welfare; the doctrine is recognized by the wise
+in their own hearts. Therefore to the doctrine will I look in
+faith.                                                              11
+
+"To the community will I look in faith; the community of the
+Buddha's disciples instructs us how to lead a life of
+righteousness; the community of the Buddha's disciples teaches us
+how to exercise honesty and justice; the community of the
+Buddha's disciples shows us how to practise the truth. They form
+a brotherhood in kindness and charity, and their saints are
+worthy of reverence. The community of the Buddha's disciples is
+founded as a holy brotherhood in which men bind themselves
+together to teach the behests of rectitude and to do good.
+Therefore, to the community will I look in faith."                  12
+
+And the gospel of the Blessed One increased from day to day, and
+many people came to hear him and to accept the ordination to lead
+thenceforth a holy life for the sake of the extinction of
+suffering.                                                          13
+
+And the Blessed One seeing that it was impossible to attend to
+all who wanted to hear the truth and receive the ordination, sent
+out from the number of his disciples such as were to preach the
+Dharma and said unto them:                                          14
+
+"The Dharma and the Vinaya proclaimed by the Tathāgata shine
+forth when they are displayed, and not when they are concealed.
+But let not this doctrine, so full of truth and so excellent,
+fall into the hands of those unworthy of it, where it would be
+despised and contemned, treated shamefully, ridiculed and
+censured.                                                           15
+
+"I now grant you, O bhikkhus, this permission. Confer henceforth
+in the different countries the ordination upon those who are
+eager to receive it, when you find them worthy.                     16
+
+"Go ye now, O bhikkhus, for the benefit of the many, for the
+welfare of mankind, out of compassion for the world. Preach the
+doctrine which is glorious in the beginning, glorious in the
+middle, and glorious in the end, in the spirit as well as in the
+letter. There are beings whose eyes are scarcely covered with
+dust, but if the doctrine is not preached to them they cannot
+attain salvation. Proclaim to them a life of holiness. They will
+understand the doctrine and accept it."                             17
+
+And it became an established custom that the bhikkhus went out
+preaching while the weather was good, but in the rainy season
+they came together again and joined their master, to listen to
+the exhortations of the Tathāgata.                                  18
+
+
+
+
+XVIII.
+
+YASA, THE YOUTH OF BENARES.
+
+
+At that time there was in Benares a noble youth, Yasa by name,
+the son of a wealthy merchant. Troubled in his mind about the
+sorrows of the world, he secretly rose up in the night and stole
+away to the Blessed One.                                             1
+
+The Blessed One saw Yasa, the noble youth, coming from afar. And
+Yasa approached and exclaimed: "Alas, what distress! What
+tribulations!"                                                       2
+
+The Blessed One said to Yasa: "Here is no distress; here are no
+tribulations. Come to me and I will teach you the truth, and the
+truth will dispel your sorrows."                                     3
+
+And when Yasa, the noble youth, heard that there were neither
+distress, nor tribulations, nor sorrows, his heart was comforted.
+He went into the place where the Blessed One was, and sat down
+near him.                                                            4
+
+Then the Blessed One preached about charity and morality. He
+explained the vanity of the thought "I am"; the dangers of
+desire, and the necessity of avoiding the evils of life in order
+to walk on the path of deliverance.                                  5
+
+Instead of disgust with the world, Yasa felt the cooling stream
+of holy wisdom, and, having obtained the pure and spotless eye of
+truth, he looked at his person, richly adorned with pearls and
+precious stones, and his heart was filled with shame.                6
+
+The Tathāgata, knowing his inward thoughts, said:                    7
+
+"Though a person be ornamented with jewels, the heart may have
+conquered the senses. The outward form does not constitute
+religion or affect the mind. Thus the body of a samana may wear
+an ascetic's garb while his mind is immersed in worldliness.         8
+
+"A man that dwells in lonely woods and yet covets worldly
+vanities, is a worldling, while the man in worldly garments may
+let his heart soar high to heavenly thoughts.                        9
+
+"There is no distinction between the layman and the hermit, if
+but both have banished the thought of self."                        10
+
+Seeing that Yasa was ready to enter upon the path, the Blessed
+One said to him: "Follow me!" And Yasa joined the brotherhood,
+and having put on a bhikkhu's robe, received the ordination.        11
+
+While the Blessed One and Yasa were discussing the doctrine,
+Yasa's father passed by in search of his son; and in passing he
+asked the Blessed One: "Pray, Lord, hast thou seen Yasa, my son?"   12
+
+And the Buddha said to Yasa's father: "Come in, sir, thou wilt
+find thy son"; and Yasa's father became full of joy and he
+entered. He sat down near his son, but his eyes were holden and
+he knew him not; and the Lord began to preach. And Yasa's father,
+understanding the doctrine of the Blessed One, said:                13
+
+"Glorious is the truth, O Lord! The Buddha, the Holy One, our
+Master, sets up what has been overturned; he reveals what has
+been hidden; he points out the way to the wanderer who has gone
+astray; he lights a lamp in the darkness so that all who have
+eyes to see can discern the things that surround them. I take
+refuge in the Buddha, our Lord: I take refuge in the doctrine
+revealed by him: I take refuge in the brotherhood which he has
+founded. May the Blessed One receive me from this day forth while
+my life lasts as a lay disciple who has taken refuge in him."       14
+
+Yasa's father was the first lay-member who became the first lay
+disciple of the Buddha by pronouncing the threefold formula of
+refuge.                                                             15
+
+When the wealthy merchant had taken refuge in the Buddha, his
+eyes were opened and he saw his son sitting at his side in a
+bhikkhu's robe. "My son, Yasa," he said, "thy mother is absorbed
+in lamentation and grief. Return home and restore thy mother to
+life."                                                              16
+
+Then Yasa looked at the Blessed One, and the Blessed One said:
+"Should Yasa return to the world and enjoy the pleasures of a
+worldly life as he did before?"                                     17
+
+And Yasa's father replied: "If Yasa, my son, finds it a gain to
+stay with thee, let him stay. He has become delivered from the
+bondage of worldliness."                                            18
+
+When the Blessed One had cheered their hearts with words of truth
+and righteousness, Yasa's father said: "May the Blessed One, O
+Lord, consent to take his meal with me together with Yasa as his
+attendant?"                                                         19
+
+The Blessed One, having donned his robes, took his alms-bowl and
+went with Yasa to the house of the rich merchant. When they had
+arrived there, the mother and also the former wife of Yasa
+saluted the Blessed One and sat down near him.                      20
+
+Then the Blessed One preached, and the women having understood
+his doctrine, exclaimed: "Glorious is the truth, O Lord! We take
+refuge in the Buddha, our Lord. We take refuge in the doctrine
+revealed by him. We take refuge in the brotherhood which has been
+founded by him. May the Blessed One receive us from this day
+forth while our life lasts as lay disciples who have taken refuge
+in him."                                                            21
+
+The mother and the wife of Yasa, the noble youth of Benares, were
+the first women who became lay disciples and took their refuge in
+the Buddha.                                                         22
+
+Now there were four friends of Yasa belonging to the wealthy
+families of Benares. Their names were Vimala, Subāhu, Puńńaji,
+and Gavampati.                                                      23
+
+When Yasa's friends heard that Yasa had cut off his hair and put
+on bhikkhu robes to give up the world and go forth into
+homelessness, they thought: "Surely that cannot be a common
+doctrine, that must be a noble renunciation of the world, if
+Yasa, whom we know to be good and wise, has shaved his hair and
+put on bhikkhu robes to give up the world and go forth into
+homelessness."                                                      24
+
+And they went to Yasa, and Yasa addressed the Blessed One,
+saying: "May the Blessed One administer exhortation and
+instruction to these four friends of mine." And the Blessed One
+preached to them, and Yasa's friends accepted the doctrine and
+took refuge in the Buddha, the Dharma, and the Sangha.              25
+
+
+
+
+XIX
+
+KASSAPA.
+
+
+At that time there lived in Uruvelā the Jatilas, Brahman hermits
+with matted hair, worshipping the fire and keeping a fire-dragon;
+and Kassapa was their chief.                                         1
+
+Kassapa was renowned throughout all India, and his name was
+honored as one of the wisest men on earth and an authority on
+religion.                                                            2
+
+And the Blessed One went to Kassapa of Uruvelā, the Jatila, and
+said: "Let me stay a night in the room where you keep your sacred
+fire."                                                               3
+
+Kassapa, seeing the Blessed One in his majesty and beauty,
+thought to himself: "This is a great muni and a noble teacher.
+Should he stay over night in the room where the sacred fire is
+kept, the serpent will bite him and he will die." And he said: "I
+do not object to your staying over-night in the room where the
+sacred fire is kept, but the serpent lives there; he will kill
+you and I should be sorry to see you perish."                        4
+
+But the Buddha insisted and Kassapa admitted him to the room
+where the sacred fire was kept.                                      5
+
+And the Blessed One sat down with his body erect, surrounding
+himself with watchfulness.                                           6
+
+In the night the dragon came to the Buddha, belching forth in
+rage his fiery poison, and filling the air with burning vapor,
+but could do him no harm, and the fire consumed itself while the
+World-honored One remained composed. And the venomous fiend
+became very wroth so that he died in his anger.                      7
+
+When Kassapa saw the light shining forth from the room he said:
+"Alas, what misery! Truly, the countenance of Gotama the great
+Sakyamuni is beautiful, but the serpent will destroy him."           8
+
+In the morning the Blessed One showed the dead body of the fiend
+to Kassapa, saying: "His fire has been conquered by my fire."        9
+
+And Kassapa thought to himself. "Sakyamuni is a great samana and
+possesses high powers, but he is not holy like me."                 10
+
+There was in those days a festival, and Kassapa thought: "The
+people will come hither from all parts of the country and will
+see the great Sakyamuni. When he speaks to them, they will
+believe in him and abandon me." And he grew envious.                11
+
+When the day of the festival arrived, the Blessed One retired and
+did not come to Kassapa. And Kassapa went to the Buddha on the
+next morning and said: "Why did the great Sakyamuni not come?"      12
+
+The Tathāgata replied: "Didst thou not think, O Kassapa, that it
+would be better if I stayed away from the festival?"                13
+
+And Kassapa was astonished and thought: "Great is Sakyamuni; he
+can read my most secret thoughts, but he is not holy like me."      14
+
+And the Blessed One addressed Kassapa and said: "Thou seest the
+truth, but acceptest it not because of the envy that dwells in
+thy heart. Is envy holiness? Envy is the last remnant of self
+that has remained in thy mind. Thou art not holy, Kassapa; thou
+hast not yet entered the path."                                     15
+
+And Kassapa gave up his resistance. His envy disappeared, and,
+bowing down before the Blessed One, he said: "Lord, our Master,
+let me receive the ordination from tin. Blessed One."               16
+
+And the Blessed One said: "Thou, Kassapa, art chief of the
+Jatilas. Go, then, first and inform them of thine intention, and
+let them do as thou thinkest fit."                                  17
+
+Then Kassapa went to the Jatilas and said: "I am anxious to lead
+a religious life under the direction of the great Sakyamuni, who
+is the Enlightened One, the Buddha. Do as ye think best."           18
+
+And the Jatilas replied: "We have conceived a profound affection
+for the great Sakyamuni, and if thou wilt join his brotherhood,
+we will do likewise."                                               19
+
+The Jatilas of Uruvelā now flung their paraphernalia of
+fire-worship into the river and went to the Blessed One.            20
+
+Nadi Kassapa and Gayā Kassapa, brothers of the great Uruvelā
+Kassapa, powerful men and chieftains among the people, were
+dwelling below on the stream, and when they saw the instruments
+used in fire-worship floating in the river, they said: "Something
+has happened to our brother." And they came with their folk to
+Uruvelā. Hearing what had happened, they, too, went to the
+Buddha.                                                             21
+
+The Blessed One, seeing that the Jatilas of Nadi and Gayā, who
+had practised severe austerities and worshipped fire, were now
+come to him, preached a sermon on fire, and said:                   22
+
+"Everything, O Jatilas, is burning. The eye is burning, all the
+senses are burning, thoughts are burning. They are burning with
+the fire of lust. There is anger, there is ignorance, there is
+hatred, and as long as the fire finds inflammable things upon
+which it can feed, so long will it burn, and there will be birth
+and death, decay, grief, lamentation, suffering, despair, and
+sorrow. Considering this, a disciple of the Dharma will see the
+four noble truths and walk in the eightfold path of holiness. He
+will become wary of his eye, wary of all his senses, wary of his
+thoughts. He will divest himself of passion and become free. He
+will be delivered from selfishness and attain the blessed state
+of Nirvāna."                                                        23
+
+And the Jatilas rejoiced and took refuge in the Buddha, the
+Dharma, and the Sangha.                                             24
+
+
+
+
+XX
+
+THE SERMON AT RĀJAGAHA.
+
+
+And the Blessed One having dwelt some time in Uruvelā went forth
+to Rājagaha, accompanied by a great number of bhikkhus, many of
+whom had been Jatilas before; and the great Kassapa, chief of the
+Jatilas and formerly a fireworshipper, went with him.                1
+
+When the Magadha king, Seniya Bimbisāra, heard of the arrival of
+Gotama Sakyamuni, of whom the people said, "He is the Holy One,
+the blessed Buddha, guiding men as a driver curbs bullocks, the
+teacher of high and low," he went out surrounded with his
+counsellors and generals and came to the grove where the Blessed
+One was. 2
+
+There they saw the Blessed One in the company of Kassapa, the
+great religious teacher of the Jatilas, and they were astonished
+and thought: "Has the great Sakyamuni placed himself under the
+spiritual direction of Kassapa, or has Kassapa become a disciple
+of Gotama?"                                                          3
+
+And the Tathāgata, reading the thoughts of the people, said to
+Kassapa: "What knowledge hast thou gained, O Kassapa, and what
+has induced thee to renounce the sacred fire and give up thine
+austere penances?"                                                   4
+
+Kassapa said: "The profit I derived from adoring the fire was
+continuance in the wheel of individuality with all its sorrows
+and vanities. This service I have cast away, and instead of
+continuing penances and sacrifices I have gone in quest of the
+highest Nirvāna. Since I have seen the light of truth, I have
+abandoned worshipping the fire."                                     5
+
+The Buddha, perceiving that the whole assembly was ready as a
+vessel to receive the doctrine, spoke thus to Bimbisāra the king:    6
+
+"He who knows the nature of self and understands how the senses
+act, finds no room for selfishness, and thus he will attain
+peace unending. The world holds the thought of self, and from
+this arises false apprehension.                                      7
+
+"Some say that the self endures after death, some say it
+perishes. Both are wrong and their error is most grievous.           8
+
+"For if they say the self is perishable, the fruit they strive
+for will perish too, and at some time there will be no hereafter.
+Good and evil would be indifferent. This salvation from
+selfishness is without merit.                                        9
+
+"When some, on the other hand, say the self will not perish, then
+in the midst of all life and death there is but one identity
+unborn and undying. If such is their self, then it is perfect and
+cannot be perfected by deeds. The lasting, imperishable self
+could never be changed. The self would be lord and master, and
+there would be no use in perfecting the perfect; moral aims and
+salvation would be unnecessary.                                     10
+
+"But now we see the marks of joy and sorrow. Where is any
+constancy? If there is no permanent self that does our deeds,
+then there is no self; there is no actor behind our actions, no
+perceiver behind our perception, no lord behind our deeds.          11
+
+"Now attend and listen: The senses meet the object and from their
+contact sensation is born. Thence results recollection. Thus, as
+the sun's power through a burning-glass causes fire to appear, so
+through the cognizance born of sense and object, the mind
+originates and with it the ego, the thought of self, whom some
+Brahman teachers call the lord. The shoot springs from the seed;
+the seed is not the shoot; both are not one and the same, but
+successive phases in a continuous growth. Such is the birth of
+animated life.                                                      12
+
+"Ye that are slaves of the self and toil in its service from morn
+until night, ye that live in constant fear of birth, old age,
+sickness, and death, receive the good tidings that your cruel
+master exists not.                                                  13
+
+"Self is an error, an illusion, a dream. Open your eyes and
+awaken. See things as they are and ye will be comforted.            14
+
+"He who is awake will no longer be afraid of nightmares. He who
+has recognized the nature of the rope that seemed to be a serpent
+will cease to tremble.                                              15
+
+"He who has found there is no self will let go all the lusts and
+desires of egotism.                                                 16
+
+"The cleaving to things, covetousness, and sensuality inherited
+from former existences, are the causes of the misery and vanity
+in the world.                                                       17
+
+"Surrender the grasping disposition of selfishness, and you will
+attain to that calm state of mind which conveys perfect peace,
+goodness, and wisdom."                                              18
+
+And the Buddha breathed forth this solemn utterance:                19
+
+     "Do not deceive, do not despise
+     Each other, anywhere.
+     Do not be angry, nor should ye
+     Secret resentment bear;
+     For as a mother risks her life
+     And watches o'er her child,
+     So boundless be your love to all,
+     So tender, kind and mild.                                      20
+
+     "Yea, cherish good-will right and left,
+     All round, early and late,
+     And without hindrance, without stint,
+     From envy free and hate,
+     While standing, walking, sitting down,
+     Whate'er you have in mind,
+     The rule of life that's always best
+     Is to be loving-kind.                                          21
+
+"Gifts are great, the founding of vihāras is meritorious,
+meditations and religious exercises pacify the heart,
+comprehension of the truth leads to Nirvāna, but greater than
+all is lovingkindness. As the light of the moon is sixteen times
+stronger than the light of all the stars, so lovingkindness is
+sixteen times more efficacious in liberating the heart than all
+other religious accomplishments taken together.                     22
+
+"This state of heart is the best in the world. Let a man remain
+steadfast in it while he is awake, whether he is standing,
+walking, sitting, or lying down."                                   23
+
+When the Enlightened One had finished his sermon, the Magadha
+king said to the Blessed One:                                       24
+
+"In former days, Lord, when I was a prince, I cherished five
+wishes. I wished: O, that I might be inaugurated as a king. This
+was my first wish, and it has been fulfilled. Further, I wished:
+Might the Holy Buddha, the Perfect One, appear on earth while I
+rule and might he come to my kingdom. This was my second wish and
+it is fulfilled now. Further I wished: Might I pay my respects to
+him. This was my third wish and it is fulfilled now. The fourth
+wish was: Might the Blessed One preach the doctrine to me, and
+this is fulfilled now. The greatest wish, however, was the fifth
+wish: Might I understand the doctrine of the Blessed One. And
+this wish is fulfilled too.                                         25
+
+"Glorious Lord! Most glorious is the truth preached by the
+Tathāgata! Our Lord, the Buddha, sets up what has been
+overturned; he reveals what has been hidden; he points out the
+way to the wanderer who has gone astray; he lights a lamp in the
+darkness so that those who have eyes to see may see.                26
+
+"I take my refuge in the Buddha. I take my refuge in the Dharma.
+I take my refuge in the Sangha."                                    27
+
+The Tathāgata, by the exercise of his virtue and by wisdom,
+showed his unlimited spiritual power. He subdued and harmonized
+all minds. He made them see and accept the truth, and throughout
+the kingdom the seeds of virtue were sown.                          28
+
+
+
+
+XXI
+
+THE KING'S GIFT.
+
+
+The king, having taken his refuge in the Buddha, invited the
+Tathāgata to his palace, saying: "Will the Blessed One consent to
+take his meal with me to-morrow together with the fraternity of
+bhikkhus?"                                                           1
+
+The next morning Seniya Bimbisāra, the king, announced to the
+Blessed One that it was time for taking food: "Thou art my most
+welcome guest, O Lord of the world, come; the meal is prepared."     2
+
+And the Blessed One having donned his robes, took his alms-bowl
+and, together with a great number of bhikkhus, entered the city
+of Rājagaha.                                                         3
+
+Sakka, the king of the Devas, assuming the appearance of a young
+Brahman, walked in front, and said:                                  4
+
+"He who teaches self-control with those who have learned
+self-control; the redeemer with those whom he has redeemed; the
+Blessed One with those to whom he has given peace, is entering
+Rājagaha! Hail to the Buddha, our Lord! Honor to his name and
+blessings to all who take refuge in him." And Sakka intoned this
+stanza:                                                              5
+
+     "So blest is an age in which Buddhas arise,
+     So blest is the truth's proclamation.
+     So blest is the Sangha, concordant and wise,
+     So blest a devout congregation!                                 6
+
+     "And if by all the truth were known,
+     More seeds of kindness would be sown,
+     And richer crops of good deeds grown."                          7
+
+When the Blessed One had finished his meal, and had cleansed his
+bowl and his hands, the king sat down near him and thought:          8
+
+"Where may I find a place for the Blessed One to live in, not too
+far from the town and not too near, suitable for going and
+coming, easily accessible to all people who want to see him, a
+place that is by day not too crowded and by night not exposed to
+noise, wholesome and well fitted for a retired life? There is my
+pleasure-garden, the bamboo grove Veluvana, fulfilling all these
+conditions. I shall offer it to the brotherhood whose head is the
+Buddha."                                                             9
+
+The king dedicated his garden to the brotherhood, saying: "May
+the Blessed One accept my gift."                                    10
+
+Then the Blessed One, having silently shown his consent and
+having gladdened and edified the Magadha king by religious
+discourse, rose from his seat and went away.                        11
+
+
+
+
+XXII.
+
+SĀRIPUTTA AND MOGGALLĀNA.
+
+
+At that time Sāriputta and Moggallāna, two Brahmans and chiefs of
+the followers of Sańjaya, led a religious life. They had promised
+each other: "He who first attains Nirvāna shall tell the other
+one."                                                                1
+
+Sāriputta seeing the venerable Assaji begging for alms, modestly
+keeping his eyes to the ground and dignified in deportment,[1]
+exclaimed: "Truly this samana has entered the right path; I will
+ask him in whose name he has retired from the world and what
+doctrine he professes." Being addressed by Sāriputta, Assaji
+replied: "I am a follower of the Buddha, the Blessed One, but
+being a novice I can tell you the substance only of the
+doctrine."                                                           2
+
+Said Sāriputta: "Tell me, venerable monk, it is the substance I
+want." And Assaji recited the stanza:                                3
+
+     "The Buddha did the cause unfold
+     Of all the things that spring from causes.
+     And further the great sage has told
+     How finally all passion pauses."                                4
+
+Having heard this stanza, Sāriputta obtained the pure and
+spotless eye of truth and said: "Now I see clearly, whatsoever is
+subject to origination is also subject to cessation. If this be
+the doctrine I have reached the state to enter Nirvāna which
+heretofore has remained hidden from me."                             5
+
+Sāriputta went to Moggallāna and told him, and both said: "We
+will go to the Blessed One, that he, the Blessed One, may be our
+teacher."                                                            6
+
+When the Buddha saw Sāriputta and Moggallāna coming from afar, he
+said to his disciples, "These two monks are highly auspicious."      7
+
+When the two friends had taken refuge in the Buddha, the Dharma
+and the Sangha, the Holy One said to his other disciples:
+"Sāriputta, like the first-born son of a world-ruling monarch, is
+well able to assist the king as his chief follower to set the
+wheel of the law rolling."                                           8
+
+And the people were annoyed. Seeing that many distinguished young
+men of the kingdom of Magadha led a religious life under the
+direction of the Blessed One, they became angry and murmured:
+"Gotama Sakyamuni induces fathers to leave their wives and causes
+families to become extinct."                                         9
+
+When they saw the bhikkhus, they reviled them, saying: "The great
+Sakyamuni has come to Rājagaha subduing the minds of men. Who
+will be the next to be led astray by him?"                          10
+
+The bhikkhus told it to the Blessed One, and the Blessed One
+said: "This murmuring, O bhikkhus, will not last long. It will
+last seven days. If they revile you, O bhikkhus, answer them with
+these words:                                                        11
+
+"'It is by preaching the truth that Tathāgatas lead men. Who will
+murmur at the wise? Who will blame the virtuous? Who will condemn
+self-control, righteousness, and kindness?'"                        12
+
+And the Blessed One proclaimed this verse:
+
+     "Commit no wrong but good deeds do
+     And let thy heart be pure.
+     All Buddhas teach this doctrine true
+     Which will for aye endure."                                    13
+
+
+
+XXIII.
+
+ANĀTHAPINDIKA.
+
+
+At this time there was Anāthapindika, a man of unmeasured wealth,
+visiting Rājagaha. Being of a charitable disposition, he was
+called "the supporter of orphans and the friend of the poor."        1
+
+Hearing that the Buddha had come into the world and was stopping
+in the bamboo grove near the city, he set out in the very night
+to meet the Blessed One.                                             2
+
+And the Blessed One saw at once the sterling quality of
+Anāthapindika's heart and greeted him with words of religious
+comfort. And they sat down together, and Anāthapindika listened
+to the sweetness of the truth preached by the Blessed One. And
+the Buddha said:                                                     3
+
+"The restless, busy nature of the world, this, I declare, is at
+the root of pain. Attain that composure of mind which is resting
+in the peace of immortality. Self is but a heap of composite
+qualities, and its world is empty like a fantasy.                    4
+
+"Who is it that shapes our lives? Is it I[s']vara, a personal
+creator? If I[s']vara be the maker, all living things should have
+silently to submit to their maker's power. They would be like
+vessels formed by the potter's hand; and if it were so, how would
+it be possible to practise virtue? If the world had been made by
+I[s']vara there should be no such thing as sorrow, or calamity, or
+evil; for both pure and impure deeds muse come from him. If not,
+there would be another cause beside him, and he would not be
+self-existent. Thus, thou seest, the thought of I[s']vara is
+overthrown.                                                          5
+
+"Again, it is said that the Absolute has created us. But that
+which is absolute cannot be a cause. All things around us come
+from a cause as the plant comes from the seed; but how can the
+Absolute be the cause of all things alike? If it pervades them,
+then, certainly, it does not make them.                              6
+
+"Again, it is said that Self is the maker. But if self is the
+maker, why did it not make things pleasing? The causes of sorrow
+and joy are real and objective. How can they have been made by
+self?                                                                7
+
+"Again, if we adopt the argument that there is no maker, our fate
+is such as it is, and there is no causation, what use would there
+be in shaping our lives and adjusting means to an end?               8
+
+"Therefore, we argue that all things that exist are not without
+cause. However, neither I[s']vara, nor the absolute, nor the self,
+nor causeless chance, is the maker, but our deeds produce results
+both good and evil according to the law of causation.                9
+
+"Let us, then, abandon the heresy of worshipping I[s']vara and of
+praying to him; let us no longer lose ourselves in vain
+speculations of profitless subtleties; let us surrender self and
+all selfishness, and as all things are fixed by causation, let us
+practise good so that good may result from our actions."            10
+
+And Anāthapindika said: "I see that thou art the Buddha, the
+Blessed One, the Tathāgata, and I wish to open to thee my whole
+mind. Having listened to my words advise me what I shall do.        11
+
+"My life is full of work, and having acquired great wealth, I am
+surrounded with cares. Yet I enjoy my work, and apply myself to
+it with all diligence. Many people are in my employ and depend
+upon the success of my enterprises.                                 12
+
+"Now, I have heard thy disciples praise the bliss of the hermit
+and denounce the unrest of the world. 'The Holy One,' they say,
+'has given up his kingdom and his inheritance, and has found the
+path of righteousness, thus setting an example to all the world
+how to attain Nirvāna.'                                             13
+
+"My heart yearns to do what is right and to be a blessing unto my
+fellows. Let me then ask thee, Must I give up my wealth, my home,
+and my business enterprises, and, like thyself, go into
+homelessness in order to attain the bliss of a religious life?"     14
+
+And the Buddha replied: "The bliss of a religious life is
+attainable by every one who walks in the noble eightfold path. He
+that cleaves to wealth had better cast it away than allow his
+heart to be poisoned by it; but he who does not cleave to wealth,
+and possessing riches, uses them rightly, will be a blessing unto
+his fellows.                                                        15
+
+"It is not life and wealth and power that enslave men, but the
+cleaving to life and wealth and power.                              16
+
+"The bhikkhu who retires from the world in order to lead a life
+of leisure will have no gain, for a life of indolence is an
+abomination, and lack of energy is to be despised.                  17
+
+"The Dharma of the Tathāgata does not require a man to go into
+homelessness or to resign the world, unless he feels called upon
+to do so; but the Dharma of the Tathāgata requires every man to
+free himself from the illusion of self, to cleanse his heart, to
+give up his thirst for pleasure and lead a life of righteousness.   18
+
+"And whatever men do, whether they remain in the world as
+artisans, merchants, and officers of the king, or retire from the
+world and devote themselves to a life of religious meditation,
+let them put their whole heart into their task; let them be
+diligent and energetic, and, if they are like the lotus, which,
+although it grows in the water, yet remains untouched by the
+water, if they struggle in life without cherishing envy or
+hatred, if they live in the world not a life of self but a life
+of truth, then surely joy, peace, and bliss will dwell in their
+minds."                                                             19
+
+
+
+
+XXIV.
+
+THE SERMON ON CHARITY.
+
+
+Anāthapindika rejoiced at the words of the Blessed One and said:
+"I dwell at Sāvatthi, the capital of Kosala, a land rich in
+produce and enjoying peace. Pasenadi is the king of the country,
+and his name is renowned among our own people and our neighbors.
+Now I wish to found there a vihāra which shall be a place of
+religious devotion for your brotherhood, and I pray you kindly to
+accept it."                                                          1
+
+The Buddha saw into the heart of the supporter of orphans; and
+knowing that unselfish charity was the moving cause of his offer,
+in acceptance of the gift, the Blessed One said:                     2
+
+"The charitable man is loved by all; his friendship is prized
+highly; in death his heart is at rest and full of joy, for he
+suffers not from repentance; he receives the opening flower of
+his reward and the fruit that ripens from it.                        3
+
+"Hard it is to understand: By giving away our food, we get more
+strength, by bestowing clothing on others, we gain more beauty;
+by donating abodes of purity and truth, we acquire great
+treasures.                                                           4
+
+"There is a proper time and a proper m ode in charity just as the
+vigorous warrior goes to battle, so is the man; who is able to
+give. He is like an able warrior, a champion strong and wise in
+action.                                                              5
+
+"Loving and compassionate he gives with reverence and banishes
+all hatred, envy, and anger.                                         6
+
+"The charitable man has found the path of salvation. He is like
+the man who plants a sapling, securing thereby the shade, the
+flowers, and the fruit in future years. Even so is the result of
+charity, even so is the joy of him who helps those that are in
+need of assistance; even so is the great Nirvāna.                    7
+
+"We reach the immortal path only by continuous acts of kindliness
+and we perfect our souls by compassion and charity."                 8
+
+Anāthapindika invited Sāriputta to accompany him on his return to
+Kosala and help him in selecting a pleasant site for the vihāra.     9
+
+
+
+
+XXV.
+
+JETAVANA.
+
+
+Anāthapindika, the friend of the destitute and the supporter of
+orphans, having returned home, saw the garden of the
+heir-apparent, Jeta, with its green groves and limpid rivulets,
+and thought: "This is the place which will be most suitable as a
+vihāra for the brotherhood of the Blessed One." And he went to
+the prince and asked leave to buy the ground.                        1
+
+The prince was not inclined to sell the garden, for he valued it
+highly. He at first refused but said at last, "If thou canst
+cover it with gold, then, and for no other price, shalt thou have
+it."                                                                 2
+
+Anāthapindika rejoiced and began to spread his gold; but Jeta
+said: "Spare thyself the trouble, for I will not sell." But
+Anāthapindika insisted. Thus they contended until they resorted
+to the magistrate.                                                   3
+
+Meanwhile the people began to talk of the unwonted proceeding,
+and the prince, hearing more of the details and knowing that
+Anāthapindika was not only very wealthy but also straightforward
+and sincere, inquired into his plans. On hearing the name of the
+Buddha, the prince became anxious to share in the foundation and
+he accepted only one-half of the gold, saying: "Yours is the
+land, but mine are the trees. I will give the trees as my share
+of this offering to the Buddha."                                     4
+
+Then Anāthapindika took the land and Jeta the trees, and they
+placed them in trust of Sāriputta for the Buddha.                    5
+
+After the foundations were laid, they began to build the hall
+which rose loftily in due proportions according to the directions
+which the Buddha had suggested; and it was beautifully decorated
+with appropriate carvings.                                           6
+
+This vihāra was called Jetavana, and the friend of the orphans
+invited the Lord to come to Sāvatthi and receive the donation.
+And the Blessed One left Kapilavatthu and came to Sāvatthi. 7
+
+While the Blessed One was entering Jetavana, Anāthapindika
+scattered flowers and burned incense, and as a sign of the gift
+he poured water from a golden dragon decanter, saying, "This
+Jetavana vihāra I give for the use of the brotherhood throughout
+the world."                                                          8
+
+The Blessed One received the gift and replied: "May all evil
+influences be overcome; may the offering promote the kingdom of
+righteousness and be a permanent blessing to mankind in general,
+to the land of Kosala, and especially also to the giver."            9
+
+Then the king Pasenadi, hearing that the Lord had come, went in
+his royal equipage to the Jetavana vihāra and saluted the Blessed
+One with clasped hands, saying: 10
+
+"Blessed is my unworthy and obscure kingdom that it has met with
+so great a fortune. For how can calamities and dangers befall it
+in the presence of the Lord of the world, the Dharmarāja, the
+King of Truth. 11
+
+"Now that I have seen thy sacred countenance, let me partake of
+the refreshing waters of thy teachings.                             12
+
+"Worldly profit is fleeting and perishable, but religious profit
+is eternal and inexhaustible. A worldly man, though a king, is
+full of trouble, but even a common man who is holy has peace of
+mind."                                                              13
+
+Knowing the tendency of the king's heart, weighed down by avarice
+and love of pleasure, the Buddha seized the opportunity and said:   14
+
+"Even those who, by their evil karma, have been born in low
+degree, when they see a virtuous man, feel reverence for him. How
+much more must an independent king, on account of merits acquired
+in previous existences, when meeting a Buddha, conceive reverence
+for him.                                                            15
+
+"And now as I briefly expound the law, let the Mahārāja listen
+and weigh my words, and hold fast that which I deliver!             16
+
+"Our good or evil deeds follow us continually like shadows.         17
+
+"That which is most needed is a loving heart!                       18
+
+"Regard thy people as men do an only son. Do not oppress them, do
+not destroy them; keep in due check every member of thy body,
+forsake unrighteous doctrine and walk in the straight path. Exalt
+not thyself by trampling down others, but comfort and befriend
+the suffering.                                                      19
+
+"Neither ponder on kingly dignity, nor listen to the smooth words
+of flatterers.                                                      20
+
+"There is no profit in vexing oneself by austerities, but
+meditate on the Buddha and weigh his righteous law.                 21
+
+"We are encompassed on all sides by the rocks of birth, old age,
+disease, and death, and only by considering and practising the
+true law can we escape from this sorrow-piled mountain.             22
+
+"What profit, then, in practising iniquity?                         23
+
+"All who are wise spurn the pleasures of the body. They loathe
+lust and seek to promote their spiritual existence.                 24
+
+"When a tree is burning with fierce flames, how can the birds
+congregate therein? Truth cannot dwell where passion lives. He
+who does not know this, though he be a learned man and be praised
+by others as a sage, is beclouded with ignorance.                   25
+
+"To him who has this knowledge true wisdom dawns, and he will
+beware of hankering after pleasure. To acquire this state of
+mind, wisdom is the one thing needful. To neglect wisdom will
+lead to failure in life.                                            26
+
+"The teachings of all religions should center here, for without
+wisdom there is no reason.                                          27
+
+"This truth is not for the hermit alone; it concerns every human
+being, priest and layman alike. There is no distinction between
+the monk who has taken the vows, and the man of the world living
+with his family. There are hermits who fall into perdition, and
+there are humble householders who mount to the rank of rishis.      28
+
+"Hankering after pleasure is a danger common to all; it carries
+away the world. He who is involved in its eddies finds no escape.
+But wisdom is the handy boat, reflection is the rudder. The
+slogan of religion calls you to overcome the assaults of Māra,
+the enemy.                                                          29
+
+"Since it is impossible to escape the result of our deeds, let us
+practise good works.                                                30
+
+"Let us guard our thoughts that we do no evil, for as we sow so
+shall we reap.;                                                     31
+
+"There are ways from light into darkness and from darkness into
+light. There are ways, also, from the gloom into deeper darkness,
+and from the dawn into brighter light. The wise man will use the
+light he has to receive more fight. He will constantly advance in
+the knowledge of truth.                                             32
+
+"Exhibit true superiority by virtuous conduct and the exercise of
+reason; meditate deeply on the vanity of earthly things, and
+understand the fickleness of life.                                  33
+
+"Elevate the mind, and seek sincere faith with firm purpose;
+transgress not the rules of kingly conduct, and let your
+happiness depend, not upon external things, but upon your own
+mind. Thus you will lay up a good name for distant ages and will
+secure the favor of the Tathāgata."                                 34
+
+The king listened with reverence and remembered all the words of
+the Buddha in his heart.                                            35
+
+
+
+
+XXVI.
+
+THE THREE CHARACTERISTICS AND THE UNCREATE.
+
+
+When the Buddha was staying at the Veluvana, the bamboo grove at
+Rājagaha, he addressed the brethren thus:                            1
+
+"Whether Buddhas arise, O priests, or whether Buddhas do not
+arise, it remains a fact and the fixed and necessary constitution
+of being that all conformations are transitory. This fact a
+Buddha discovers and masters, and when he has discovered and
+mastered it, he announces, teaches, publishes, proclaims,
+discloses, minutely explains and makes it clear that all
+conformations are transitory.                                        2
+
+"Whether Buddhas arise, O priests, or whether Buddhas do not
+arise, it remains a fact and a fixed and necessary constitution
+of being, that all conformations are suffering. This fact a
+Buddha discovers and masters, and when he has discovered and
+mastered it, he announces, publishes, proclaims, discloses,
+minutely explains and makes it clear that all conformations are
+suffering.                                                           3
+
+"Whether Buddhas arise, O priests, or whether Buddhas do not
+arise, it remains a fact and a fixed and necessary constitution
+of being, that all conformations are lacking a self. This fact a
+Buddha discovers and masters, and when he has discovered and
+mastered it, he announces, teaches, publishes, proclaims,
+discloses, minutely explains and makes it clear that all
+conformations are lacking a self."                                   4
+
+And on another occasion the Blessed One dwelt at Sāvatthi in the
+Jetavana, the garden of Anāthapindika.                               5
+
+At that time the Blessed One edified, aroused, quickened and
+gladdened the monks with a religious discourse on the subject of
+Nirvāna. And these monks grasping the meaning, thinking it out,
+and accepting with their hearts the whole doctrine, listened
+attentively. But there was one brother who had some doubt left in
+his heart. He arose and clasping his hands made the request: "May
+I be permitted to ask a question?" When permission was granted he
+spoke as follows:                                                    6
+
+"The Buddha teaches that all conformations are transient, that
+all conformations are subject to sorrow, that all conformations
+are lacking a self. How then can there be Nirvāna, a state of
+eternal bliss?"                                                      7
+
+And the Blessed One, in this connection, on that occasion,
+breathed forth this solemn utterance:                                8
+
+"There is, O monks, a state where there is neither earth, nor
+water, nor heat, nor air; neither infinity of space nor infinity
+of consciousness, nor nothingness, nor perception nor
+non-perception; neither this world nor that world, neither sun
+nor moon. It is the uncreate.                                        9
+
+"That, O monks, I term neither coming nor going nor standing;
+neither death nor birth. It is without stability, without change;
+it is the eternal which never originates and never passes away.
+There is the end of sorrow.                                         10
+
+"It is hard to realize the essential, the truth is not easily
+perceived; desire is mastered by him who knows, and to him who
+sees aright all things are naught.                                  11
+
+"There is, O monks, an unborn, unoriginated, uncreated, unformed.
+Were there not, O monks, this unborn, unoriginated, uncreated,
+unformed, there would be no escape from the world of the born,
+originated, created, formed.                                        12
+
+"Since, O monks, there is an unborn, unoriginated, uncreated, and
+unformed, therefore is there an escape from the born, originated,
+created, formed."                                                   13
+
+
+
+
+XXVII.
+
+THE BUDDHA'S FATHER.
+
+
+The Buddha's name became famous over all India and Suddhodana,
+his father, sent word to him saying: "I am growing old and wish
+to see my son before I die. Others have had the benefit of his
+doctrine, but not his father nor his relatives."                     1
+
+And the messenger said: "O world-honored Tathāgata, thy father
+looks for thy coming as the lily longs for the rising of the
+sun."                                                                2
+
+The Blessed One consented to the request of his father and set
+out on his journey to Kapilavatthu. Soon the tidings spread in
+the native country of the Buddha: "Prince Siddhattha, who
+wandered forth from home into homelessness to obtain
+enlightenment, having attained his purpose, is coming back."         3
+
+Suddhodana went out with his relatives and ministers to meet the
+prince. When the king saw Siddhattha, his son, from afar, he was
+struck with his beauty and dignity, and he rejoiced in his heart,
+but his mouth found no words to utter.                               4
+
+This, indeed, was his son; these were the features of Siddhattha.
+How near was the great samana to his heart, and yet what a
+distance lay between them! That noble muni was no longer
+Siddhattha, his son; he was the Buddha, the Blessed One, the
+Holy One, Lord of truth, and teacher of mankind.                     5
+
+Suddhodana the king, considering the religious dignity of his
+son, descended from his chariot and after saluting his son said:
+"It is now seven years since I have seen thee. How I have longed
+for this moment!"                                                    6
+
+Then the Sakyamuni took a seat opposite his father, and the king
+gazed eagerly at his son. He longed to call him by his name, but
+he dared not. "Siddhattha," he exclaimed silently in his heart,
+"Siddhattha, come back to thine aged father and be his son
+again!" But seeing the determination of his son, he suppressed
+his sentiments, and desolation overcame him.                         7
+
+Thus the king sat face to face with his son, rejoicing in his
+sadness and sad in his rejoicing. Well might he be proud of his
+son, but his pride broke down at the idea that his great son
+would never be his heir.                                             8
+
+"I would offer thee my kingdom," said the king, "but if I did,
+thou wouldst account it but as ashes."                               9
+
+And the Buddha said: "I know that the king's heart is full of
+love and that for his son's sake he feels deep grief. But let the
+ties of love that bind him to the son whom he lost embrace with
+equal kindness all his fellow-beings, and he will receive in his
+place a greater one than Siddhattha; he will receive the Buddha,
+the teacher of truth, the preacher of righteousness, and the
+peace of Nirvāna will enter into his heart."                        10
+
+Suddhodana trembled with joy when he heard the melodious words of
+his son, the Buddha, and clasping his hands, exclaimed with tears
+in his eyes: "Wonderful is this change! The overwhelming sorrow
+has passed away. At first my sorrowing heart was heavy, but now I
+reap the fruit of thy great renunciation. It was right that,
+moved by thy mighty sympathy, thou shouldst reject the pleasures
+of royal power and achieve thy noble purpose in religious
+devotion. Now that thou hast found the path, thou canst preach
+the law of immortality to all the world that yearns for
+deliverance."                                                       11
+
+The king returned to the palace, while the Buddha remained in the
+grove before the city.                                              12
+
+
+
+
+XXVIII.
+
+YASODHARĀ.
+
+
+On the next morning the Buddha took his bowl and set out to beg
+his food.                                                            1
+
+And the news spread abroad: "Prince Siddhattha is going from
+house to house to receive alms in the city where he used to ride
+in a chariot attended by bis retinue. His robe is like a red
+clod, and he holds in his hand an earthen bowl."                     2
+
+On hearing the strange rumor, the king went forth in great haste
+and when he met his son he exclaimed: "Why dost thou thus
+disgrace me? Knowest thou not that I can easily supply thee and
+thy bhikkhus with food?"                                             3
+
+And the Buddha replied: "It is the custom of my race."               4
+
+But the king said: "How can this be? Thou art descended from
+kings, and not one of them ever begged for food."                    5
+
+"O great king," rejoined the Buddha, "thou and thy race may claim
+descent from kings; my descent is from the Buddhas of old. They,
+begging their food, lived on alms."                                  6
+
+The king made no reply, and the Blessed One continued: "It is
+customary, O king, when one has found a hidden treasure, for him
+to make an offering of the most precious jewel to his father.
+Suffer me, therefore, to open this treasure of mine which is the
+Dharma, and accept from me this gem:"                                7
+
+And the Blessed One recited the following stanza:
+
+     "Rise from dreams and loiter not
+     Open to truth thy mind.
+     Practise righteousness and thou
+     Eternal bliss shalt find."                                      8
+
+Then the king conducted the prince into the palace, and the
+ministers and all the members of the royal family greeted him
+with great reverence, but Yasodharā, the mother of Rāhula, did
+not make her appearance. The king sent for Yasodharā, but she
+replied: "Surely, if I am deserving of any regard, Siddhattha
+will come and see me."                                               9
+
+The Blessed One, having greeted all his relatives and friends,
+asked: "Where is Yasodharā?" And on being informed that she had
+refused to come, he rose straightway and went to her apartments.    10
+
+"I am free," the Blessed One said to his disciples, Sāriputta and
+Moggallāna, whom he had bidden to accompany him to the princess's
+chamber; "the princess, however, is not as yet free. Not having
+seen me for a long time, she is exceedingly sorrowful. Unless her
+grief be allowed its course her heart will cleave. Should she
+touch the Tathāgata, the Holy One, ye must not prevent her."        11
+
+Yasodharā sat in her room, dressed in mean garments, and her hair
+cut. When Prince Siddhattha entered, she was, from the abundance
+of her affection, like an overflowing vessel, unable to contain
+her love.                                                           12
+
+Forgetting that the man whom she loved was the Buddha, the Lord
+of the world, the preacher of truth, she held him by his feet and
+wept bitterly.                                                      13
+
+Remembering, however, that Suddhodana was present, she felt
+ashamed, and rising, seated herself reverently at a little
+distance.                                                           14
+
+The king apologized for the princess, saying: "This arises from
+her deep affection, and is more than a temporary emotion. During
+the seven years that she has lost her husband, when she heard
+that Siddhattha had shaved his head, she did likewise; when she
+heard that he had left off the use of perfumes and ornaments, she
+also refused their use. Like her husband she had eaten at
+appointed times from an earthen bowl only. Like him she had
+renounced high beds with splendid coverings, and when other
+princes asked her in marriage, she replied that she was still
+his. Therefore, grant her forgiveness."                             15
+
+And the Blessed One spoke kindly to Yasodharā, telling of her
+great merits inherited from former lives. She had indeed been
+again and again of great assistance to him. Her purity, her
+gentleness, her devotion had been invaluable to the Bodhisatta
+when he aspired to attain enlightenment, the highest aim of
+mankind. And so holy had she been that she desired to become the
+wife of a Buddha. This, then, is her karma, and it is the result
+of great merits. Her grief has been unspeakable, but the
+consciousness of the glory that surrounds her spiritual
+inheritance increased by her noble attitude during her life, will
+be a balm that will miraculously transform all sorrows into
+heavenly joy.                                                       16
+
+
+
+
+XXIX.
+
+RĀHULA.
+
+
+Many people in Kapilavatthu believed in the Tathāgata and took
+refuge in his doctrine, among them Nanda, Siddhattha's
+halfbrother, the son of Pajāpatī; Devadatta, his cousin and
+brother-in-law; Upāli the barber; and Anuruddha the philosopher.
+Some years later Ānanda, another cousin of the Blessed One, also
+joined the Sangha.                                                   1
+
+Ānanda was a man after the heart of the Blessed One; he was his
+most beloved disciple, profound in comprehension and gentle in
+spirit. And Ānanda remained always near the Blessed Master of
+truth, until death parted them.                                      2
+
+On the seventh day after the Buddha's arrival in Kapilavatthu,
+Yasodharā dressed Rāhula, now seven years old, in all the
+splendor of a prince and said to him:                                3
+
+"This holy man, whose appearance is so glorious that he looks
+like the great Brahmā, is thy father. He possesses four great
+mines of wealth which I have not yet seen. Go to him and entreat
+him to put thee in possession of them, for the son ought to
+inherit the property of his father."                                 4
+
+Rāhula replied: "I know of no father but the king. Who is my
+father?"                                                             5
+
+The princess took the boy in her arms and from the window she
+pointed out to him the Buddha, who happened to be near the
+palace, partaking of food.                                           6
+
+Rāhula then went to the Buddha, and looking up into his face said
+without fear and with much affection: "My father!"                   7
+
+And standing near by him, he added: "O samana, even thy shadow is
+a place of bliss!"                                                   8
+
+When the Tathāgata had finished his repast, he gave blessings and
+went away from the palace, but Rāhula followed and asked his
+father for his inheritance.                                          9
+
+No one prevented the boy, nor did the Blessed One himself.          10
+
+Then the Blessed One turned to Sāriputta, saying: "My son asks
+for his inheritance. I cannot give him perishable treasures that
+will bring cares and sorrows, but I can give him the inheritance
+of a holy life, which is a treasure that will not perish."          11
+
+Addressing Rāhula with earnestness, the Blessed One said: "Gold
+and silver and jewels are not in my possession. But if thou art
+willing to receive spiritual treasures, and art strong enough to
+carry them and to keep them, I shall give thee the four truths
+which will teach thee the eightfold path of righteousness. Dost
+thou desire to be admitted to the brotherhood of those who devote
+their life to the culture of the heart seeking for the highest
+bliss attainable?"                                                  12
+
+And Rāhula replied with firmness: "I do. I want to join the
+brotherhood of the Buddha."                                         13
+
+When the king heard that Rāhula had joined the brotherhood of
+bhikkhus he was grieved. He had lost Siddhattha and Nanda, his
+sons, and Devadatta, his nephew. But now that his grandson had
+been taken from him, he went to the Blessed One and spoke to him.
+And the Blessed One promised that from that time forward he would
+not ordain any minor without the consent of his parents or
+guardians.                                                          14
+
+
+
+
+CONSOLIDATION OF THE BUDDHA'S RELIGION.
+
+
+
+
+XXX.
+
+JĪVAKA, THE PHYSICIAN.
+
+
+Long before the Blessed One had attained enlightenment,
+self-mortification had been the custom among those who earnestly
+sought for salvation. Deliverance of the soul from all the
+necessities of life and finally from the body itself, they
+regarded as the aim of religion. Thus, they avoided everything
+that might be a luxury in food, shelter, and clothing, and lived
+like the beasts in the woods. Some went naked, while others wore
+the rags cast away upon cemeteries or dungheaps.                     1
+
+When the Blessed One retired from the world, he recognized at
+once the error of the naked ascetics, and, considering the
+indecency of their habit, clad himself in cast-off rags.             2
+
+Having attained enlightenment and rejected all unnecessary
+self-mortifications, the Blessed One and his bhikkhus continued
+for a long time to wear the cast-off rags of cemeteries and
+dung-heaps.                                                          3
+
+Then it happened that the bhikkhus were visited with diseases of
+all kinds, and the Blessed One permitted and explicitly ordered
+the use of medicines, and among them he even enjoined, whenever
+needed, the use of unguents.                                         4
+
+One of the brethren suffered from a sore on his foot, and the
+Blessed One enjoined the bhikkhus to wear foot-coverings.            5
+
+Now it happened that a disease befell the body of the Blessed One
+himself, and Ānanda went to Jīvaka, physician to Bimbisāra, the
+king.                                                                6
+
+And Jīvaka, a faithful believer in the Holy One, ministered unto
+the Blessed One with medicines and baths until the body of the
+Blessed One was completely restored.                                 7
+
+At that time, Pajjota, king of Ujjenī, was suffering from
+jaundice, and Jīvaka, the physician to king Bimbisāra, was
+consulted. When king Pajjota had been restored to health, he sent
+to Jīvaka a suit of the most excellent cloth. And Jīvaka said to
+himself: "This suit is made of the best cloth, and nobody is
+worthy to receive it but the Blessed One, the perfect and holy
+Buddha, or the Magadha king, Senija Bimbisāra."                      8
+
+Then Jīvaka took that suit and went to the place where the
+Blessed One was; having approached him, and having respectfully
+saluted the Blessed One, he sat down near him and said: "Lord, I
+have a boon to ask of the Blessed One."                              9
+
+The Buddha replied: "The Tathāgatas, Jīvaka, do not grant boons
+before they know what they are."                                    10
+
+Jīvaka said: "Lord, it is a proper and unobjectionable request."    11
+
+"Speak, Jīvaka," said the Blessed One.                              12
+
+"Lord of the world, the Blessed One wears only robes made of rags
+taken from a dung-heap or a cemetery, and so also does the
+brotherhood of bhikkhus. Now, Lord, this suit has been sent to me
+by King Pajjota, which is the best and most excellent, and the
+finest and the most precious, and the noblest that can be found.
+Lord of the world, may the Blessed One accept from me this suit,
+and may he allow the brotherhood of bhikkhus to wear lay robes."    13
+
+The Blessed One accepted the suit, and after having delivered a
+religious discourse, he addressed the bhikkhus thus:                14
+
+"Henceforth ye shall be at liberty to wear either cast-off rags
+or lay robes. Whether ye are pleased with the one or with the
+other, I will approve of it."                                       15
+
+When the people at Rājagaha heard, "The Blessed One has allowed
+the bhikkhus to wear lay robes," those who were willing to bestow
+gifts became glad. And in one day many thousands of robes were
+presented at Rājagaha to the bhikkhus.                              16
+
+
+
+
+XXXI.
+
+THE BUDDHA'S PARENTS ATTAIN NIRVĀNA.
+
+When Suddhodana had grown old, he fell sick and sent for his son
+to come and see him once more before he died; and the Blessed One
+came and stayed at the sick-bed, and Suddhodana, having attained
+perfect enlightenment, died in the arms of the Blessed One.          1
+
+And it is said that the Blessed One, for the sake of preaching to
+his mother Māyā-devī, ascended to heaven and dwelt with the
+devas. Having concluded his pious mission, he returned to the
+earth and went about again, converting those who listened to his
+teachings.                                                           2
+
+
+
+
+XXXII.
+
+WOMEN ADMITTED TO THE SANGHA.
+
+
+Yasodharā had three times requested of the Buddha that she might
+be admitted to the Sangha, but her wish had not been granted. Now
+Pajāpatī, the foster-mother of the Blessed One, in the company of
+Yasodharā, and many other women, went to the Tathāgata entreating
+him earnestly to let them take the vows and be ordained as
+disciples.                                                           1
+
+And the Blessed One, foreseeing the danger that lurked in
+admitting women to the Sangha, protested that while the good
+religion ought surely to last a thousand years it would, when
+women joined it, likely decay after five hundred years; but
+observing the zeal of Pajāpatī and Yasodharā for leading a
+religious life he could no longer resist and assented to have
+them admitted as his disciples.                                      2
+
+Then the venerable Ānanda addressed the Blessed One thus:            3
+
+"Are women competent, Venerable Lord, if they retire from
+household life to the homeless state, under the doctrine and
+discipline announced by the Tathāgata, to attain to the fruit of
+conversion, to attain to a release from a wearisome repetition of
+rebirths, to attain to saintship?"                                   4
+
+And the Blessed One declared: "Women are competent, Ānanda, if
+they retire from household life to the homeless state, under the
+doctrine and discipline announced by the Tathāgata, to attain to
+the fruit of conversion, to attain to a release from a wearisome
+repetition of rebirths, to attain to saintship.                      5
+
+"Consider, Ānanda, how great a benefactress Pajāpatī has been.
+She is the sister of the mother of the Blessed One, and as
+foster-mother and nurse, reared the Blessed One after the death
+of his mother. So, Ānanda, women may retire from household life
+to the homeless state, under the doctrine and discipline
+announced by the Tathāgata."                                         6
+
+Pajāpatī was the first woman to become a disciple of the Buddha
+and to receive the ordination as a bhikkhunī.                        7
+
+
+
+
+XXXIII.
+
+THE BHIKKHUS' CONDUCT TOWARD WOMEN.
+
+
+The bhikkhus came to the Blessed One and asked him:                  1
+
+"O Tathāgata, our Lord and Master, what conduct toward women dost
+thou prescribe to the samanas who have left the world?"              2
+
+And the Blessed One said:                                            3
+
+"Guard against looking on a woman.                                   4
+
+"If ye see a woman, let it be as though ye saw her not, and have
+no conversation with her.                                            5
+
+"If, after all, ye must speak with her, let it be with a pure
+heart, and think to yourself, 'I as a samana will live in this
+sinful world as the spotless leaf of the lotus, unsoiled by the
+mud in which it grows.'                                              6
+
+"If the woman be old, regard her as your mother, if young, as
+your sister, if very young, as your child.                           7
+
+"The samana who looks on a woman as a woman, or touches her as a
+woman, has broken his vow and is no longer a disciple of the
+Tathāgata.                                                           8
+
+"The power of lust is great with men, and is to be feared withal;
+take then the bow of earnest perseverance, and the sharp
+arrow-points of wisdom.                                              9
+
+"Cover your heads with the helmet of right thought, and fight
+with fixed resolve against the five desires.                        10
+
+"Lust beclouds a man's heart, when it is confused with woman's
+beauty, and the mind is dazed.                                      11
+
+"Better far with red-hot irons bore out both your eyes, than
+encourage in yourself sensual thoughts, or look upon a woman's
+form with lustful desires.                                          12
+
+"Better fall into the fierce tiger's mouth, or under the sharp
+knife of the executioner, than dwell with a woman and excite in
+yourself lustful thoughts.                                          13
+
+"A woman of the world is anxious to exhibit her form and shape,
+whether walking, standing, sitting, or sleeping. Even when
+represented as a picture, she desires to captivate with the
+charms of her beauty, and thus to rob men of their steadfast
+heart.                                                              14
+
+"How then ought ye to guard yourselves?                             15
+
+"By regarding her tears and her smiles as enemies, her stooping
+form, her hanging arms, and her disentangled hair as toils
+designed to entrap man's heart.                                     16
+
+"Therefore, I say, restrain the heart, give it no unbridled
+license."                                                           17
+
+
+
+
+XXXIV.
+
+VISĀKHĀ.
+
+
+Visākhā, a wealthy woman in Sāvatthi who had many children and
+grandchildren, had given to the order the Pubbārāma or Eastern
+Garden, and was the first in Northern Kosala to become a matron
+of the lay sisters.                                                  1
+
+When the Blessed One stayed at Sāvatthi, Visākhā went up to the
+place where the Blessed One was, and tendered him an invitation
+to take his meal at her house, which the Blessed One accepted.       2
+
+And a heavy rain fell during the night and the next morning; and
+the bhikkhus doffed their robes to keep them dry and let the rain
+fall upon their bodies.                                              3
+
+When on the next day the Blessed One had finished his meal, she
+took her seat at his side and spoke thus: "Eight are the boons,
+Lord, which I beg of the Blessed One."                               4
+
+Said the Blessed One: "The Tathāgatas, O Visākhā, grant no boons
+until they know what they are."                                      5
+
+Visākhā replied: "Befitting, Lord, and unobjectionable are the
+boons I ask."                                                        6
+
+Having received permission to make known her requests, Visākhā
+said: "I desire, Lord, through all my life long to bestow robes
+for the rainy season on the Sangha, and food for incoming
+bhikkhus, and food for outgoing bhikkhus, and food for the sick,
+and food for those who wait upon the sick, and medicine for the
+sick, and a constant supply of rice-milk for the Sangha, and
+bathing robes for the bhikkhunīs, the sisters." 7
+
+Said the Buddha: "But what circumstance is it, O Visākhā, that
+thou hast in view in asking these eight boons of the Tathāgata?"     8
+
+And Visākhā replied:                                                 9
+
+"I gave command, Lord, to my maid-servant, saying, 'Go, and
+announce to the brotherhood that the meal is ready.' And the maid
+went, but when she came to the vihāra, she observed that the
+bhikkhus had doffed their robes while it was raining, and she
+thought: 'These are not bhikkhus, but naked ascetics letting the
+rain fall on them.' So she returned to me and reported
+accordingly, and I had to send her a second time. Impure, Lord,
+is nakedness, and revolting. It was this circumstance, Lord, that
+I had in view in desiring to provide the Sangha my life long with
+special garments for use in the rainy season.                       10
+
+"As to my second wish, Lord, an incoming bhikkhu, not being able
+to take the direct roads, and not knowing the places where food
+can be procured, comes on his way tired out by seeking for alms.
+It was this circumstance, Lord, that I had in view in desiring
+to provide the Sangha my life long with food for incoming
+bhikkhus.                                                           11
+
+"Thirdly, Lord, an outgoing bhikkhu, while seeking about for
+alms, may be left behind, or may arrive too late at the place
+whither he desires to go, and will set out on the road in
+weariness.                                                          12
+
+"Fourthly, Lord, if a sick bhikkhu does not obtain suitable food,
+his sickness may increase upon him, and he may die.                 13
+
+"Fifthly, Lord, a bhikkhu who is waiting upon the sick will lose
+his opportunity of going out to seek food for himself.              14
+
+"Sixthly, Lord, if a sick bhikkhu does not obtain suitable
+medicines, his sickness may increase upon him, and he may die.      15
+
+"Seventhly, Lord, I have heard that the Blessed One has praised
+rice-milk, because it gives readiness of mind, dispels hunger and
+thirst; it is wholesome for the healthy as nourishment, and for
+the sick as a medicine. Therefore I desire to provide the Sangha
+my life long with a constant supply of rice-milk.                   16
+
+"Finally, Lord, the bhikkhunīs are in the habit of bathing in the
+river Achiravatī with the courtesans, at the same landing-place,
+and naked. And the courtesans, Lord, ridicule the bhikkhunīs,
+saying, 'What is the good, ladies, of your maintaining chastity
+when you are young? When you are old, maintain chastity then;
+thus will you obtain both worldly pleasure and religious
+consolation.' Impure, Lord, is nakedness for a woman, disgusting,
+and revolting.                                                      17
+
+"These are the circumstances, Lord, that I had in view."            18
+
+The Blessed One said: "But what was the advantage you had in view
+for yourself, O Visākhā, in asking the eight boons of the
+Tathāgatha?"                                                        19
+
+Visākhā replied:                                                    20
+
+"Bhikkhus who have spent the rainy seasons in various places will
+come, Lord, to Sāvatthi to visit the Blessed One. And on coming
+to the Blessed One they will ask, saying: 'Such and such a
+bhikkhu, Lord, has died. What, now, is his destiny?' Then will
+the Blessed One explain that he has attained the fruits of
+conversion; that he has attained arahatship or has entered
+Nirvāna, as the case may be.                                        21
+
+"And I, going up to them, will ask, 'Was that brother, Sirs, one
+of those who had formerly been at Sāvatthi?' If they reply to me,
+'He has formerly been at Sāvatthi,' then shall I arrive at the
+conclusion, 'For a certainty did that brother enjoy either the
+robes for the rainy season, or the food for the incoming
+bhikkhus, or the food for the outgoing bhikkhus, or the food for
+the sick, or the food for those that wait upon the sick, or the
+medicine for the sick, or the constant supply of rice-milk.'        22
+
+"Then will gladness spring up within me; thus gladdened, joy will
+come to me; and so rejoicing all my mind will be at peace. Being
+thus at peace I shall experience a blissful feeling of content;
+and in that bliss my heart will be at rest. That will be to me an
+exercise of my moral sense, an exercise of my moral powers, an
+exercise of the seven kinds of wisdom! This, Lord, was the
+advantage I had in view for myself in asking those eight boons of
+the Blessed One."                                                   23
+
+The Blessed One said: "It is well, it is well, Visākhā. Thou hast
+done well in asking these eight boons of the Tathāgata with such
+advantages in view. Charity bestowed upon those who are worthy of
+it is like good seed sown on a good soil that yields an abundance
+of fruits. But alms given to those who are yet under the
+tyrannical yoke of the passions are like seed deposited in a bad
+soil. The passions of the receiver of the alms choke, as it were,
+the growth of merits."                                              24
+
+And the Blessed One gave thanks to Visākhā in these verses:         25
+
+     "O noble woman of an upright life,
+     Disciple of the Blessed One, thou givest
+     Unstintedly in purity of heart.                                26
+
+     "Thou spreadest joy, assuagest pain,
+     And verily thy gift will be a blessing
+     As well to many others as to thee."                            27
+
+
+
+
+XXXV.
+
+THE UPOSATHA AND PĀTIMOKKHA.
+
+
+When Seniya Bimbisāra, the king of Magadha, was advanced in
+years, he retired from the world and led a religious life. He
+observed that there were Brahmanical sects in Rājagaha keeping
+sacred certain days, and the people went to their meeting-houses
+and listened to their sermons.                                       1
+
+Concerning the need of keeping regular days for retirement from
+worldly labors and religious instruction, the king went to the
+Blessed One and said: "The Parivrājaka, who belong to the
+Titthiya school, prosper and gain adherents because they keep the
+eighth day and also the fourteenth or fifteenth day of each
+half-month. Would it not be advisable for the reverend brethren
+of the Sangha also to assemble on days duly appointed for that
+purpose?"                                                            2
+
+And the Blessed One commanded the bhikkhus to assemble on the
+eighth day and also on the fourteenth or fifteenth day of each
+half-month, and to devote these days to religious exercises.         3
+
+A bhikkhu duly appointed should address the congregation and
+expound the Dharma. He should exhort the people to walk in the
+eightfold path of righteousness; he should comfort them in the
+vicissitudes of life and gladden them with the bliss of the fruit
+of good deeds. Thus the brethren should keep the Uposatha.           4
+
+Now the bhikkhus, in obedience to the rule laid down by the
+Blessed One, assembled in the vihāra on the day appointed, and
+the people went to hear the Dharma, but they were greatly
+disappointed, for the bhikkhus remained silent and delivered no
+discourse.                                                           5
+
+When the Blessed One heard of it, he ordered the bhikkhus to
+recite the Pātimokkha, which is a ceremony of disburdening the
+conscience; and he commanded them to make confession of their
+trespasses so as to receive the absolution of the order.             6
+
+A fault, if there be one, should be confessed by the bhikkhu who
+remembers it and desires to be cleansed. For a fault, when
+confessed, shall be light on him.                                    7
+
+And the Blessed One said: "The Pātimokkha must be recited in this
+way:                                                                 8
+
+"Let a competent and venerable bhikkhu make the following
+proclamation to the Sangha: 'May the Sangha hear me! To-day is
+Uposatha, the eighth, or the fourteenth or fifteenth day of the
+half-month. If the Sangha is ready, let the Sangha hold the
+Uposatha service and recite the Pātimokkha. I will recite the
+Pātimokkha.'                                                         9
+
+"And the bhikkhus shall reply: 'We hear it well and we
+concentrate well our minds on it, all of us.'                       10
+
+"Then the officiating bhikkhu shall continue: 'Let him who has
+committed an offence, confess it; if there be no offence, let all
+remain silent; from your being silent I shall understand that the
+reverend brethren are free from offences.                           11
+
+'As a single person who has been asked a question answers it, so
+also, if before an assembly like this a question is solemnly
+proclaimed three times, an answer is expected: if a bhikkhu,
+after a threefold proclamation, does not confess an existing
+offence which he remembers, he commits an intentional falsehood.    12
+
+'Now, reverend brethren, an intentional falsehood has been
+declared an impediment by the Blessed One. Therefore, if an
+offence has been committed by a bhikkhu who remembers it and
+desires to become pure, the offence should be confessed by the
+bhikkhu, and when it has been confessed, it is treated duly.'"      13
+
+
+
+
+XXXVI.
+
+THE SCHISM.
+
+
+While the Blessed One dwelt at Kosambī, a certain bhikkhu was
+accused of having committed an offence, and, as he refused to
+acknowledge it, the brotherhood pronounced against him the
+sentence of expulsion.                                               1
+
+Now, that bhikkhu was erudite. He knew the Dharma, had studied
+the rules of the order, and was wise, learned, intelligent,
+modest, conscientious, and ready to submit himself to discipline.
+And he went to his companions and friends among the bhikkhus,
+saying: "This is no offence, friends; this is no reason for a
+sentence of expulsion. I am not guilty. The verdict is
+unconstitutional and invalid. Therefore I consider myself still
+as a member of the order. May the venerable brethren assist me in
+maintaining my right."                                               2
+
+Those who sided with the expelled brother went to the bhikkhus
+who had pronounced the sentence, saying: "This is no offence";
+while the bhikkhus who had pronounced the sentence replied: "This
+is an offence."                                                      3
+
+Thus altercations and quarrels arose, and the Sangha was divided
+into two parties, reviling and slandering each other.                4
+
+And all these happenings were reported to the Blessed One.           5
+
+Then the Blessed One went to the place where the bhikkhus were
+who had pronounced the sentence of expulsion, and said to them:
+"Do not think, O bhikkhus, that you are to pronounce expulsion
+against a bhikkhu, whatever be the facts of the case, simply by
+saying: 'It occurs to us that it is so, and therefore we are
+pleased to proceed thus against our brother.' Let those bhikkhus
+who frivolously pronounce a sentence against a brother who knows
+the Dharma and the rules of the order, who is learned, wise,
+intelligent, modest, conscientious, and ready to submit himself
+to discipline, stand in awe of causing divisions. They must not
+pronounce a sentence of expulsion against a brother merely
+because he refuses to see his offence."                              6
+
+Then the Blessed One rose and went to the brethren who sided with
+the expelled brother and said to them: "Do not think, O bhikkhus,
+that if you have given offence you need not atone for it,
+thinking: 'We are without offence.' When a bhikkhu has committed
+an offence, which he considers no offence while the brotherhood
+consider him guilty, he should think: 'These brethren know the
+Dharma and the rules of the order; they are learned, wise,
+intelligent, modest, conscientious, and ready to submit
+themselves to discipline; it is impossible that they should on my
+account act with selfishness or in malice or in delusion or in
+fear.' Let him stand in awe of causing divisions, and rather
+acknowledge his offence on the authority of his brethren."           7
+
+Both parties continued to keep Uposatha and perform official acts
+independently of one another; and when their doings were related
+to the Blessed One, he ruled that the keeping of Uposatha and the
+performance of official acts were lawful, unobjectionable, and
+valid for both parties. For he said: "The bhikkhus who side with
+the expelled brother form a different communion from those who
+pronounced the sentence. There are venerable brethren in both
+parties. As they do not agree, let them keep Uposatha and perform
+official acts separately."                                           8
+
+And the Blessed One reprimanded the quarrelsome bhikkhus saying
+to them:                                                             9
+
+"Loud is the voice which worldlings make; but how can they be
+blamed when divisions arise also in the Sangha? Hatred is not
+appeased in those who think: 'He has reviled me, he has wronged
+me, he has injured me.'                                             10
+
+"For not by hatred is hatred appeased. Hatred is appeased by
+not-hatred. This is an eternal law.                                 11
+
+"There are some who do not know the need of self-restraint; if
+they are quarrelsome we may excuse their behavior. But those who
+know better, should learn to live in concord.                       12
+
+"If a man finds a wise friend who lives righteously and is
+constant in his character, he may live with him, overcoming all
+dangers, happy and mindful.                                         13
+
+"But if he finds not a friend who lives righteously and is
+constant in his character, let him rather walk alone, like a king
+who leaves his empire and the cares of government behind him to
+lead a life of retirement like a lonely elephant in the forest.     14
+
+"With fools there is no companionship. Rather than to live with
+men who are selfish, vain, quarrelsome, and obstinate let a man
+walk alone."                                                        15
+
+And the Blessed One thought to himself: "It is no easy task to
+instruct these headstrong and infatuate fools." And he rose from
+his seat and went away.                                             16
+
+
+
+
+XXXVII.
+
+THE RE-ESTABLISHMENT OF CONCORD.
+
+
+Whilst the dispute between the parties was not yet settled, the
+Blessed One left Kosambī, and wandering from place to place he
+came at last to Sāvatthi.                                            1
+
+And in the absence of the Blessed One the quarrels grew worse, so
+that the Jay devotees of Kosambī became annoyed and they said:
+"These quarrelsome monks are a great nuisance and will bring upon
+us misfortunes. Worried by their altercations the Blessed One is
+gone, and has selected another abode for his residence. Let us,
+therefore, neither salute the bhikkhus nor support them. They are
+not worthy of wearing yellow robes, and must either propitiate
+the Blessed One, or return to the world."                            2
+
+And the bhikkhus of Kosambī, when no longer honored and no longer
+supported by the lay devotees, began to repent and said: "Let us
+go to the Blessed One and let him settle the question of our
+disagreement."                                                       3
+
+And both parties went to Savatthi to the Blessed One. And the
+venerable Sāriputta, having heard of their arrival, addressed the
+Blessed One and said: "These contentious, disputatious, and
+quarrelsome bhikkhus of Kosambī, the authors of dissensions, have
+come to Sāvatthi. How am I to behave, O Lord, toward those
+bhikkhus."                                                           4
+
+"Do not reprove them, Sāriputta," said the Blessed One, "for
+harsh words do not serve as a remedy and are pleasant to no one.
+Assign separate dwelling-places to each party and treat them with
+impartial justice. Listen with patience to both parties. He alone
+who weighs both sides is called a muni. When both parties have
+presented their case, let the Sangha come to an agreement and
+declare the re-establishment of concord."                            5
+
+And Pājapatī, the matron, asked the Blessed One for advice, and
+the Blessed One said: "Let both parties enjoy the gifts of lay
+members, be they robes or food, as they may need, and let no one
+receive any noticeable preference over any other."                   6
+
+And the venerable Upāli, having approached the Blessed One, asked
+concerning the re-establishment of peace in the Sangha: "Would it
+be right, O Lord," said he, "that the Sangha, to avoid further
+disputations, should declare the restoration of concord without
+inquiring into the matter of the quarrel?"                           7
+
+And the Blessed One said:                                            8
+
+"If the Sangha declares the re-establishment of concord without
+having inquired into the matter, the declaration is neither right
+nor lawful.                                                          9
+
+"There are two ways of re-establishing concord; one is in the
+letter, and the other one is in the spirit and in the letter.       10
+
+"If the Sangha declares the re-establishment of concord without
+having inquired into the matter, the peace is concluded in the
+letter only. But if the Sangha, having inquired into the matter
+and having gone to the bottom of it, decides to declare the
+re-establishment of concord, the peace is concluded in the spirit
+and also in the letter.                                             11
+
+"The concord re-established in the spirit and in the letter is
+alone right and lawful."                                            12
+
+And the Blessed One addressed the bhikkhus and told them the
+story of Prince Dīghāvu, the Long-lived. He said:                   13
+
+"In former times, there lived at Benares a powerful king whose
+name was Brahmadatta of Kāsi; and he went to war against Dīghīti,
+the Long-suffering, a king of Kosala, for he thought, 'The
+kingdom of Kosala is small and Dīghīti will not be able to resist
+my armies.'                                                         14
+
+"And Dīghīti, seeing that resistance was impossible against the
+great host of the king of Kāsi, fled, leaving his little kingdom
+in the hands of Brahmadatta; and having wandered from place to
+place, he came at last to Benares, and lived there with his
+consort in a potter's dwelling outside the town.                    15
+
+"And the queen bore him a son and they called him Dīghāvu.          16
+
+"When Dīghāvu had grown up, the king thought to himself: 'King
+Brahmadatta has done us great harm, and he is fearing our
+revenge; he will seek to kill us. Should he find us he will slay
+all three of us.' And he sent his son away, and Dīghāvu having
+received a good education from his father, applied himself
+diligently to learn all arts, becoming very skilful and wise.       17
+
+"At that time the barber of king Dīghīti dwelt at Benares, and he
+saw the king, his former master, and, being of an avaricious
+nature, betrayed him to King Brahmadatta.                           18
+
+"When Brahmadatta, the king of Kāsi, heard that the fugitive king
+of Kosala and his queen, unknown and in disguise, were living a
+quiet life in a potter's dwelling, he ordered them to be bound
+and executed; and the sheriff to whom the order was given seized
+king Dīghīti and led him to the place of execution.                 19
+
+"While the captive king was being led through the streets of
+Benares he saw his son who had returned to visit his parents,
+and, careful not to betray the presence of his son, yet anxious
+to communicate to him his last advice, he cried: 'O Dīghāvu, my
+son! Be not far-sighted, be not near-sighted, for not by hatred
+is hatred appeased; hatred is appeased by not-hatred only.'         20
+
+"The king and queen of Kosala were executed, but Dīghāvu their
+son bought strong wine and made the guards drunk. When the night
+arrived he laid the bodies of his parents upon a funeral pyre and
+burned them with all honors and religious rites.                    21
+
+"When king Brahmadatta heard of it, he became afraid, for he
+thought, 'Dīghāvu, the son of king Dīghīti, is a wise youth and
+he will take revenge for the death of his parents. If he espies a
+favorable opportunity, he will assassinate me.'                     22
+
+"Young Dīghāvu went to the forest and wept to his heart's
+content. Then he wiped his tears and returned to Benares. Hearing
+that assistants were wanted in the royal elephants' stable, he
+offered his services and was engaged by the master of the
+elephants.                                                          23
+
+"And it happened that the king heard a sweet voice ringing
+through the night and singing to the lute a beautiful song that
+gladdened his heart. And having inquired among his attendants who
+the singer might be, was told that the master of the elephants
+had in his service a young man of great accomplishments, and
+beloved by all his comrades. They said, 'He is wont to sing to
+the lute, and he must have been the singer that gladdened the
+heart of the king.'                                                 24
+
+"And the king summoned the young man before him and, being much
+pleased with Dīghāvu, gave him employment in the royal castle.
+Observing how wisely the youth acted, how modest he was and yet
+punctilious in the performance of his work, the king very soon
+gave him a position of trust.                                       25
+
+"Now it came to pass that the king went hunting and became
+separated from his retinue, young Dīghāvu alone remaining with
+him. And the king worn out from the hunt laid his head in the lap
+of young Dīghāvu and slept.                                         26
+
+"And Dīghāvu thought: 'People will forgive great wrongs which
+they have suffered, but they will never be at ease about the
+wrongs which they themselves have done. They will persecute their
+victims to the bitter end. This king Brahmadatta has done us
+great injury, he robbed us of our kingdom and slew my father and
+my mother. He is now in my power.' Thinking thus he unsheathed
+his sword.                                                          27
+
+"Then Dīghāvu thought of the last words of his father. 'Be not
+far-sighted, be not near-sighted. For not by hatred is hatred
+appeased. Hatred is appeased by not-hatred alone.' Thinking thus,
+he put his sword back into the sheath.                              28
+
+"The king became restless in his sleep and he awoke, and when the
+youth asked, 'Why art thou frightened, O king?' he replied: 'My
+sleep is always restless because I often dream that young Dīghāvu
+is coming upon me with his sword. While I lay here with my head
+in thy lap I dreamed the dreadful dream again; and I awoke full
+of terror and alarm.'                                               29
+
+"Then the youth, laying his left hand upon the defenceless king's
+head and with his right hand drawing his sword, said: 'I am
+Dīghāvu, the son of king Dīghīti, whom thou hast robbed of his
+kingdom and slain together with his queen, my mother. I know that
+men overcome the hatred entertained for wrongs which they have
+suffered much more easily than for the wrongs which they have
+done, and so I cannot expect that thou wilt take pity on me; but
+now a chance for revenge has come to me.'                           30
+
+"The king seeing that he was at the mercy of young Dīghāvu raised
+his hands and said: 'Grant me my life, my dear Dīghāvu, grant me
+my life. I shall be forever grateful to thee.'                      31
+
+"And Dīghāvu said without bitterness or ill-will: 'How can I
+grant thee thy life, O king, since my life is endangered by thee.
+I do not mean to take thy life. It is thou, O king, who must
+grant me my life.'                                                  32
+
+"And the king said: 'Well, my dear Dīghāvu, then grant me my
+life, and I will grant thee thine.'                                 33
+
+"Thus, king Brahmadatta of Kāsi and young Dīghāvu granted each
+other's life and took each other's hand and swore an oath not to
+do any harm to each other.                                          34
+
+"And king Brahmadatta of Kāsi said to young Dīghāvu: 'Why did
+thy father say to thee in the hour of his death: "Be not
+far-sighted, be not near-sighted, for hatred is not appeased by
+hatred. Hatred is appeased by not-hatred alone,"--what did thy
+father mean by that?'                                               35
+
+"The youth replied: 'When my father, O king, in the hour of his
+death said: "Be not far-sighted," he meant, Let not thy hatred go
+far. And when my father said, "Be not near-sighted," he meant, Be
+not hasty to fall out with thy friends. And when he said, "For
+not by hatred is hatred appeased; hatred is appeased by
+not-hatred," he meant this: Thou hast killed my father and
+mother, O king, and if I should deprive thee of thy life, then
+thy partisans in turn would take away my life; my partisans again
+would deprive thine of their lives. Thus by hatred, hatred would
+not be appeased. But now, O king, thou hast granted me my life,
+and I have granted thee thine; thus by not-hatred hatred has been
+appeased.'                                                          36
+
+"Then king Brahmadatta of Kāsi thought: 'How wise is young
+Dīghāvu that he understands in its full extent the meaning of
+what his father spoke concisely.' And the king gave him back his
+father's kingdom and gave him his daughter in marriage."            37
+
+Having finished the story, the Blessed One said: "Brethren, ye
+are my lawful sons in the faith, begotten by the words of my
+mouth. Children ought not to trample under foot the counsel given
+them by their father; do ye henceforth follow my admonitions."      38
+
+Then the bhikkhus met in conference; they discussed their
+differences in mutual good will, and the concord of the Sangha
+was re-established.                                                 39
+
+
+
+
+XXXVIII.
+
+THE BHIKKHUS REBUKED.
+
+
+And it happened that the Blessed One walked up and down in the
+open air unshod.                                                     1
+
+When the elders saw that the Blessed One walked unshod, they put
+away their shoes and did likewise. But the novices did not heed
+the example of their elders and kept their feet covered.             2
+
+Some of the brethren noticed the irreverent behavior of the
+novices and told the Blessed One; and the Blessed One rebuked the
+novices and said: "If the brethren, even now, while I am yet
+living, show so little respect and courtesy to one another, what
+will they do when I have passed away?"                               3
+
+And the Blessed One was filled with anxiety for the welfare of
+the truth; and he continued:                                         4
+
+"Even the laymen, O bhikkhus, who move in the world, pursuing
+some handicraft that they may procure them a living, will be
+respectful, affectionate, and hospitable to their teachers. Do
+ye, therefore, O bhikkhus, so let your light shine forth, that
+ye, having left the world and devoted your entire life to
+religion and to religious discipline, may observe the rules of
+decency, be respectful, affectionate, and hospitable to your
+teachers and superiors, or those who rank as your teachers and
+superiors. Your demeanor, O bhikkhus, does not conduce to the
+conversion of the unconverted and to the increase of the number
+of the faithful. It serves, O bhikkhus, to repel the unconverted
+and to estrange them. I exhort you to be more considerate in the
+future, more thoughtful and more respectful"                         5
+
+
+
+
+XXXIX.
+
+DEVADATTA.
+
+
+When Devadatta, the son of Suprabuddha and a brother of
+Yasodharā, became a disciple, he cherished the hope of attaining
+the same distinctions and honors as Gotama Siddhattha. Being
+disappointed in his ambitions, he conceived in his heart a
+jealous hatred, and, attempting to excel the Perfect One in
+virtue, he found fault with his regulations and reproved them as
+too lenient.                                                         1
+
+Devadatta went to Rājagaha and gained the ear of Ajātasattu, the
+son of King Bimbisāra. And Ajātasattu built a new vihāra for
+Devadatta, and founded a sect whose disciples were pledged to
+severe rules and self-mortification.                                 2
+
+Soon afterwards the Blessed One himself came to Rājagaha and
+stayed at the Veluvana vihāra.                                       3
+
+Devadatta called on the Blessed One, requesting him to sanction
+his rules of greater stringency, by which a greater holiness
+might be procured. "The body," he said, "consists of its
+thirty-two parts and has no divine attributes. It is conceived in
+sin and born in corruption. Its attributes are liability to pain
+and dissolution, for it is impermanent. It is the receptacle of
+karma which is the curse of our former existences; it is the
+dwelling-place of sin and diseases and its organs constantly
+discharge disgusting secretions. Its end is death and its goal
+the charnel house. Such being the condition of the body it
+behooves us to treat it as a carcass full of abomination and to
+clothe it in such rags only as have been gathered in cemeteries
+or upon dung-hills."                                                 4
+
+The Blessed One said: "Truly, the body is full of impurity and
+its end is the charnel house, for it is impermanent and destined
+to be dissolved into its elements. But being the receptacle of
+karma, it lies in our power to make it a vessel of truth and not
+of evil. It is not good to indulge in the pleasures of the body,
+but neither is it good to neglect our bodily needs and to heap
+filth upon impurities. The lamp that is not cleansed and not
+filled with oil will be extinguished, and a body that is unkempt,
+unwashed, and weakened by penance will not be a fit receptacle
+for the light of truth. Attend to your body and its needs as you
+would treat a wound which you care for without loving it. Severe
+rules will not lead the disciples on the middle path which I have
+taught. Certainly, no one can be prevented from keeping more
+stringent rules, if he sees fit to do so, but they should not be
+imposed upon any one, for they are unnecessary."                     5
+
+Thus the Tathāgata refused Devadatta's proposal; and Devadatta
+left the Buddha and went into the vihāra speaking evil of the
+Lord's path of salvation as too lenient and altogether
+insufficient.                                                        6
+
+When the Blessed One heard of Devadatta's intrigues, he said:
+"Among men there is no one who is not blamed. People blame him
+who sits silent and him who speaks, they also blame the man who
+preaches the middle path."                                           7
+
+Devadatta instigated Ajātasattu to plot against his father
+Bimbisāra, the king, so that the prince would no longer be
+subject to him; Bimbisāra was imprisoned by his son in a tower
+where he died leaving the kingdom of Magadha to his son
+Ajātasattu.                                                          8
+
+The new king listened to the evil advice of Devadatta, and he
+gave orders to take the life of the Tathāgata. However, the
+murderers sent out to kill the Lord could not perform their
+wicked deed, and became converted as soon as they saw him and
+listened to his preaching. The rock hurled down from a precipice
+upon the great Master split in twain, and the two pieces passed
+by on either side without doing any harm. Nalagiri, the wild
+elephant let loose to destroy the Lord, became gentle in his
+presence; and Ajātasattu, suffering greatly from the pangs of
+his conscience, went to the Blessed One and sought peace in his
+distress.                                                            9
+
+The Blessed One received Ajātasattu kindly and taught him the way
+of salvation; but Devadatta still tried to become the founder of
+a religious school of his own.                                      10
+
+Devadatta did not succeed in his plans and having been abandoned
+by many of his disciples, he fell sick, and then repented. He
+entreated those who had remained with him to carry his litter to
+the Buddha, saying: "Take me, children, take me to him; though I
+have done evil to him, I am his brother-in-law. For the sake of
+our relationship the Buddha will save me." And they obeyed,
+although reluctantly.                                               11
+
+And Devadatta in his impatience to see the Blessed One rose from
+his litter while his carriers were washing their hands. But his
+feet burned under him; he sank to the ground; and, having chanted
+a hymn on the Buddha, died.                                         12
+
+
+
+
+XL.
+
+NAME AND FORM.
+
+
+On one occasion the Blessed One entered the assembly hall and the
+brethren hushed their conversation.                                  1
+
+When they had greeted him with clasped hands, they sat down and
+became composed. Then the Blessed One said: "Your minds are
+inflamed with intense interest; what was the topic of your
+discussion?"                                                         2
+
+And Sāriputta rose and spake: "World-honored master, we were
+discussing the nature of man's own existence. We were trying to
+grasp the mixture of our own being which is called Name and Form.
+Every human being consists of conformations, and there are three
+groups which are not corporeal. They are sensation, perception,
+and the dispositions, all three constitute consciousness and
+mind, being comprised under the term Name. And there are four
+elements, the earthy element, the watery element, the fiery
+element, and the gaseous element, and these four elements
+constitute man's bodily form, being held together so that this
+machine moves like a puppet. How does this name and form endure
+and how can it live?"                                                3
+
+Said the Blessed One: "Life is instantaneous and living is dying.
+Just as a chariot-wheel in rolling rolls only at one point of the
+tire, and in resting rests only at one point; in exactly the same
+way, the life of a living being lasts only for the period of one
+thought. As soon as that thought has ceased the being is said to
+have ceased.                                                         4
+
+"As it has been said:--'The being of a past moment of thought has
+lived, but does not live, nor will it live. The being of a future
+moment of thought will live, but has not lived, nor does it live.
+The being of the present moment of thought does live, but has not
+lived, nor will it live.'"                                           5
+
+"As to Name and Form we must understand how they interact. Name
+has no power of its own, nor can it go on of its own impulse,
+either to eat, or to drink, or to utter sounds, or to make a
+movement. Form also is without power and cannot go on of its own
+impulse. It has no desire to eat, or to drink, or to utter
+sounds, or to make a movement. But Form goes on when supported by
+Name, and Name when supported by Form. When Name has a desire to
+eat, or to drink, or to utter sounds, or to make a movement, then
+Form eats, drinks, utters sounds, makes a movement.                  6
+
+"It is as if two men, the one blind from birth and the other a
+cripple, were desirous of going traveling, and the man blind from
+birth were to say to the cripple as follows: 'See here! I am able
+to use my legs, but I have no eyes with which to see the rough
+and the smooth places in the road.'                                  7
+
+"And the cripple were to say to the man blind from birth as
+follows: 'See here! I am able to use my eyes, but I have no legs
+with which to go forward and back.'                                  8
+
+"And the man blind from birth, pleased and delighted, were to
+mount the cripple on his shoulders. And the cripple sitting on
+the shoulders of the man blind from birth were to direct him,
+saying, 'Leave the left and go to the right; leave the right and
+go to the left.'                                                     9
+
+"Here the man blind from birth is without power of his own, and
+weak, and cannot go of his own impulse or might. The cripple also
+is without power of his own, and weak, and cannot go of his own
+impulse or might. Yet when they mutually support one another it
+is not impossible for them to go.                                   10
+
+"In exactly the same way Name is without power of its own, and
+cannot spring up of its own might, nor perform this or that
+action. Form also is without power of its own, and cannot spring
+up of its own might, nor perform this or that action. Yet when
+they mutually support one another it is not impossible for them
+to spring up and go on.                                             11
+
+"There is no material that exists for the production of Name and
+Form; and when Name and Form cease, they do not go anywhither in
+space. After Name and Form have ceased, they do not exist
+anywhere in the shape of heaped-up music material. Thus when a
+lute is played upon, there is no previous store of sound; and
+when the music ceases it does not go anywhither in space. When it
+has ceased, it exists nowhere in a stored-up state. Having
+previously been non-existent, it came into existence on account
+of the structure and stem of the lute and the exertions of the
+performer; and as it came into existence so it passes away. In
+exactly the same way, all the elements of being, both corporeal
+and non-corporeal come into existence after having previously
+been non-existent; and having come into existence pass away.        12
+
+"There is not a self residing in Name and Form, but the
+cooperation of the conformations produces what people call a man.   13
+
+"Just as the word 'chariot' is but a mode of expression for axle,
+wheels, the chariot-body and other constituents in their proper
+combination, so a living being is the appearance of the groups
+with the four elements as they are joined in a unit. There is no
+self in the carriage and there is no self in man.                   14
+
+"O bhikkhus, this doctrine is sure and an eternal truth, that
+there is no self outside of its parts. This self of ours which
+constitutes Name and Form is a combination of the groups with the
+four elements, but there is no ego entity, no self in itself.       15
+
+"Paradoxical though it may sound: There is a path to walk on,
+there is walking being done, but there is no traveler. There are
+deeds being done, but there is no doer. There is a blowing of the
+air, but there is no wind that does the blowing. The thought of
+self is an error and all existences are as hollow as the plantain
+tree and as empty as twirling water bubbles.                        16
+
+"Therefore, O bhikkhus, as there is no self, there is no
+transmigration of a self; but there are deeds and the continued
+effect of deeds. There is a rebirth of karma; there is
+reincarnation. This rebirth, this reincarnation, this
+reappearance of the conformations is continuous and depends on
+the law of cause and effect. Just as a seal is impressed upon the
+wax reproducing the configurations of its device, so the thoughts
+of men, their characters, their aspirations are impressed upon
+others in continuous transference and continue their karma, and
+good deeds will continue in blessings while bad deeds will
+continue in curses.                                                 17
+
+"There is no entity here that migrates, no self is transferred
+from one place to another; but there is a voice uttered here and
+the echo of it comes back. The teacher pronounces a stanza and
+the disciple who attentively listens to his teacher's
+instruction, repeats the stanza. Thus the stanza is reborn in the
+mind of the disciple.                                               18
+
+"The body is a compound of perishable organs. It is subject to
+decay; and we should take care of it as of a wound or a sore; we
+should attend to its needs without being attached to it, or
+loving it.                                                          19
+
+"The body is like a machine, and there is no self in it that
+makes it walk or act, but the thoughts of it, as the windy
+elements, cause the machine to work.                                20
+
+"The body moves about like a cart. Therefore 'tis said:             21
+
+     "As ships are by the wind impelled,
+     As arrows from their bowstrings speed,
+     So likewise when the body moves
+     The windy element must lead.                                   22
+
+     "Machines are geared to work by ropes;
+     So too this body is, in fact,
+     Directed by a mental pull
+     Whene'er it stand or sit or act.                               23
+
+     "No independent self is here
+     That could intrinsic forces prove
+     To make man act without a cause,
+     To make him stand or walk or move.                             24
+
+"He only who utterly abandons all thought of the ego escapes the
+snares of the Evil One; he is out of the reach of Māra.             25
+
+"Thus says the pleasure-promising tempter:                          26
+
+     "So long as to the things
+     Called 'mine' and 'I' and 'me'
+     Thine anxious heart still clings,
+     My snares thou canst not flee."                                27
+
+"The faithful disciple replies:                                     28
+
+     "Naught's mine and naught of me,
+     The self I do not mind!
+     Thus Māra, I tell thee,
+     My path thou canst not find."                                  29
+
+"Dismiss the error of the self and do not cling to possessions
+which are transient but perform deeds that are good, for deeds
+are enduring and in deeds your karma continues.                     30
+
+"Since then, O bhikkhus, there is no self, there can not be any
+after life of a self. Therefore abandon all thought of self. But
+since there are deeds and since deeds continue, be careful with
+your deeds.                                                         31
+
+"All beings have karma as their portion: they are heirs of their
+karma; they are sprung from their karma; their karma is their
+kinsman; their karma is their refuge; karma allots beings to
+meanness or to greatness.                                           32
+
+"Assailed by death in life's last throes On quitting all thy joys
+and woes What is thine own, thy recompense? What stays with thee
+when passing hence? What like a shadow follows thee And will
+Beyond thine heirloom be?                                           33
+
+"T'is deeds, thy deeds, both good and bad; Naught else can after
+death be had. Thy deeds are thine, thy recompense; They are thine
+own when going hence; They like a shadow follow thee And will
+Beyond thine heirloom be.                                           34
+
+"Let all then here perform good deeds, For future weal a treasure
+store; There to reap crops from noble seeds, A bliss increasing
+evermore."                                                          35
+
+
+
+
+XLI.
+
+THE GOAL.
+
+
+And the Blessed One thus addressed the bhikkhus:                     1
+
+"It is through not understanding the four noble truths, O
+bhikkhus, that we had to wander so long in the weary-path of
+samsāra, both you and I.                                             2
+
+"Through contact thought is born from sensation, and is reborn by
+a reproduction of its form. Starting from the simplest forms, the
+mind rises and falls according to deeds, but the aspirations of a
+Bodhisatta pursue the straight path of wisdom and righteousness,
+until they reach perfect enlightenment in the Buddha.                3
+
+"All creatures are what they are through the karma of their deeds
+done in former and in present existences.                            4
+
+"The rational nature of man is a spark of the true light; it is
+the first step on the upward road. But new births are required to
+insure an ascent to the summit of existence, the enlightenment of
+mind and heart, where the immeasurable light of moral
+comprehension is gained which is the source of all righteousness.    5
+
+"Having attained this higher birth, I have found the truth and
+have taught you the noble path that leads to the city of peace.      6
+
+"I have shown you the way to the lake of Ambrosia, which washes
+away all evil desire.                                                7
+
+"I have given you the refreshing drink called the perception of
+truth, and he who drinks of it becomes free from excitement,
+passion, and wrong-doing.                                            8
+
+"The very gods envy the bliss of him who has escaped from the
+floods of passion and has climbed the shores of Nirvāna. His
+heart is cleansed from all defilement and free from all illusion.    9
+
+"He is like unto the lotus which grows in the water, yet not a
+drop of water adheres to its petals.                                10
+
+"The man who walks in the noble path lives in the world, and yet
+his heart is not defiled by worldly desires.                        11
+
+"He who does not see the four noble truths, he who does not
+understand the three characteristics and has not grounded himself
+in the uncreate, has still a long path to traverse by repeated
+births through the desert of ignorance with its mirages of
+illusion and through the morass of wrong.                           12
+
+"But now that you have gained comprehension, the cause of further
+migrations and aberrations is removed. The goal is reached. The
+craving of selfishness is destroyed, and the truth is attained.     13
+
+"This is true deliverance; this is salvation; this is heaven and
+the bliss of a life immortal."                                      14
+
+
+
+
+XLII.
+
+MIRACLES FORBIDDEN.
+
+
+Jotikkha, the son of Subhadda, was a householder living in
+Rājagaha. Having received a precious bowl of sandalwood decorated
+with jewels, he erected a long pole before his house and put the
+bowl on its top with this legend: "Should a samana take this bowl
+down without using a ladder or a stick with a hook, or without
+climbing the pole, but by magic power, he shall receive as reward
+whatever he desires."                                                1
+
+And the people came to the Blessed One, full of wonder and their
+mouths overflowing with praise, saying: "Great is the Tathāgata.
+His disciples perform miracles. Kassapa, the disciple of the
+Buddha, saw the bowl on Jotikkha's pole, and, stretching out his
+hand, he took it down, carrying it away in triumph to the
+vihāra."                                                             2
+
+When the Blessed One heard what had happened, he went to Kassapa,
+and, breaking the bowl to pieces, forbade his disciples to
+perform miracles of any kind.                                        3
+
+Soon after this it happened that in one of the rainy seasons many
+bhikkhus were staying in the Vajjī territory during a famine. And
+one of the bhikkhus proposed to his brethren that they should
+praise one another to the householders of the village, saying:
+"This bhikkhu is a saint, he has seen celestial visions; and that
+bhikkhu possesses supernatural gifts; he can work miracles." And
+the villagers said: "It is lucky, very lucky for us, that such
+saints are spending the rainy season with us." And they gave
+willingly and abundantly, and the bhikkhus prospered and did not
+surfer from the famine.                                              4
+
+When the Blessed One heard it, he told Ānanda to call the
+bhikkhus together, and he asked them: "Tell me, O bhikkhus, when
+does a bhikkhu cease to be a bhikkhu?"                               5
+
+And Sāriputta replied:                                               6
+
+"An ordained disciple must not commit any unchaste act. The
+disciple who commits an unchaste act is no longer a disciple of
+the Sakyamuni.                                                       7
+
+"Again, an ordained disciple must not take except what has been
+given him. The disciple who takes, be it so little as a penny's
+worth, is no longer a disciple of the Sakyamuni.                     8
+
+"And lastly, an ordained disciple must not knowingly and
+malignantly deprive any harmless creature of life, not even an
+earth-worm or an ant. The disciple who knowingly and malignantly
+deprives any harmless creature of its life is no longer a
+disciple of the Sakyamuni.                                           9
+
+"These are the three great prohibitions."                           10
+
+And the Blessed One addressed the bhikkhus and said:                11
+
+"There is another great prohibition which I declare to you:         12
+
+"An ordained disciple must not boast of any superhuman
+perfection. The disciple who with evil intent and from
+covetousness boasts of a superhuman perfection, be it celestial
+visions or miracles, is no longer a disciple of the Sakyamuni.      13
+
+"I forbid you, O bhikkhus, to employ any spells or supplications,
+for they are useless, since the law of karma governs all things.
+He who attempts to perform miracles has not understood the
+doctrine of the Tathāgata."                                         14
+
+
+
+
+XLIII.
+
+THE VANITY OF WORLDLINESS.
+
+
+There was a poet who had acquired the spotless eye of truth, and
+he believed in the Buddha, whose doctrine gave him peace of mind
+and comfort in the hour of affliction.                               1
+
+And it happened that an epidemic swept over the country in which
+he lived, so that many died, and the people were terrified. Some
+of them trembled with fright, and in anticipation of their fate
+were smitten with all the horrors of death before they died,
+while others began to be merry, shouting loudly, "Let us enjoy
+ourselves to-day, for we know not whether to-morrow we shall
+live"; yet was their laughter no genuine gladness, but a mere
+pretence and affectation.                                            2
+
+Among all these worldly men and women trembling with anxiety, the
+Buddhist poet lived in the time of the pestilence, as usual, calm
+and undisturbed, helping wherever he could and ministering unto
+the sick, soothing their pains by medicine and religious
+consolation.                                                         3
+
+And a man came to him and said: "My heart is nervous and excited,
+for I see people die. I am not anxious about others, but I
+tremble because of myself. Help me; cure me of my fear."             4
+
+The poet replied: "There is help for him who has compassion on
+others, but there is no help for thee so long as thou clingest to
+thine own self alone. Hard times try the souls of men and teach
+them righteousness and charity. Canst thou witness these sad
+sights around thee and still be filled with selfishness? Canst
+thou see thy brothers, sisters, and friends suffer, yet not
+forget the petty cravings and lust of thine own heart?"              5
+
+Noticing the desolation in the mind of the pleasure-seeking man,
+the Buddhist poet composed this song and taught it to the
+brethren in the vihāra:                                              6
+
+     "Unless refuge you take in the Buddha and find in Nirvāna rest
+     Your life is but vanity--empty and desolate vanity.
+     To see the world is idle, and to enjoy life is empty.
+     The world, including man, is but like a phantom, and the
+                             hope of heaven is as a mirage.          7
+
+     "The worldling seeks pleasures fattening himself like a
+                             caged fowl.
+     But the Buddhist saint flies up to the sun like the wild crane.
+     The fowl in the coop has food but will soon be boiled
+                             in the pot.
+     No provisions are given to the wild crane, but the heavens
+                             and the earth are his."                 8
+
+     The poet said: "The times are hard and teach the people
+     a lesson; yet do they not heed it." And he composed
+     another poem on the vanity of worldliness:                      9
+
+     "It is good to reform, and it is good to exhort people to
+     reform.
+     The things of the world will all be swept away.
+     Let others be busy and buried with care.
+     My mind all unvexed shall be pure.                             10
+
+     "After pleasures they hanker and find no satisfaction;
+     Riches they covet and can never have enough.
+     They are like unto puppets held up by a string.
+     When the string breaks they come down with a shock.            11
+
+     "In the domain of death there are neither great nor small;
+     Neither gold nor silver is used, nor precious jewels.
+     No distinction is made between the high and the low.
+     And daily the dead are buried beneath the fragrant sod.        12
+
+     "Look at the sun setting behind the western hills.
+     You lie down to rest, but soon the cock will announce
+                              morn.
+     Reform to-day and do not wait until it be too late.
+     Do not say it is early, for the time quickly passes by.        13
+
+     "It is good to reform and it is good to exhort people to
+                              reform.
+     It is good to lead a righteous life and take refuge in the
+                              Buddha's name.
+     Your talents may reach to the skies, your wealth may be
+                              untold--
+     But all is in vain unless you attain the peace of Nirvāna."    14
+
+
+
+XLIV.
+
+SECRECY AND PUBLICITY.
+
+
+The Buddha said: "Three things, O disciples, are characterized by
+secrecy: love affairs, priestly wisdom, and all aberrations from
+the path of truth.                                                   1
+
+"Women who are in love, O disciples, seek secrecy and shun
+publicity; priests who claim to be in possession of special
+revelations, O disciples, seek secrecy and shun publicity; all
+those who stray from the path of truth, O disciples, seek secrecy
+and shun publicity.                                                  2
+
+"Three things, O disciples, shine before the world and cannot be
+hidden. What are the three?                                          3
+
+"The moon, O disciples, illumines the world and cannot be hidden;
+the sun, O disciples, illumines the world and cannot be hidden;
+and the truth proclaimed by the Tathāgata illumines the world and
+cannot be hidden. These three things, O disciples, illumine the
+world and cannot be hidden. There is no secrecy about them."         4
+
+
+
+
+XLV.
+
+THE ANNIHILATION OF SUFFERING.
+
+
+And the Buddha said: "What, my friends, is evil?                     1
+
+"Killing is evil; stealing is evil; yielding to sexual passion is
+evil; lying is evil; slandering is evil; abuse is evil; gossip is
+evil; envy is evil; hatred is evil; to cling to false doctrine is
+evil; all these things, my friends, are evil.                        2
+
+"And what, my friends, is the root of evil?                          3
+
+"Desire is the root of evil; hatred is the root of evil; illusion
+is the root of evil; these things are the root of evil.              4
+
+"What, however, is good?                                             5
+
+"Abstaining from killing is good; abstaining from theft is good;
+abstaining from sensuality is good; abstaining from falsehood is
+good; abstaining from slander is good; suppression of unkindness
+is good; abandoning gossip is good; letting go all envy is good;
+dismissing hatred is good; obedience to the truth is good; all
+these things are good.                                               6
+
+"And what, my friends, is the root of the good?                      7
+
+"Freedom from desire is the root of the good; freedom from hatred
+and freedom from illusion; these things, my friends, are the root
+of the good.                                                         8
+
+"What, however, O brethren, is suffering? What is the origin of
+suffering? What is the annihilation of suffering?                    9
+
+"Birth is suffering; old age is suffering; disease is suffering;
+death is suffering; sorrow and misery are suffering; affliction
+and despair are suffering; to be united with loathsome things is
+suffering; the loss of that which we love and the failure in
+attaining that which is longed for are suffering; all these
+things, O brethren, are suffering.                                  10
+
+"And what, O brethren, is the origin of suffering?                  11
+
+"It is lust, passion, and the thirst for existence that yearns
+for pleasure everywhere, leading to a continual rebirth! It is
+sensuality, desire, selfishness; all these things, O brethren,
+are the origin of suffering.                                        12
+
+"And what is the annihilation of suffering?                         13
+
+"The radical and total annihilation of this thirst and the
+abandonment, the liberation, the deliverance from passion, that,
+O brethren, is the annihilation of suffering.                       14
+
+"And what, O brethren, is the path that leads to the annihilation
+of suffering?                                                       15
+
+"It is the holy eightfold path that leads to the annihilation of
+suffering, which consists of, right views, right decision, right
+speech, right action, right living, right struggling, right
+thoughts, and right meditation.                                     16
+
+"In so far, O friends, as a noble youth thus recognizes suffering
+and the origin of suffering, as he recognizes the annihilation of
+suffering, and walks on the path that leads to the annihilation
+of suffering, radically forsaking passion, subduing wrath,
+annihilating the vain conceit of the "I-am," leaving ignorance,
+and attaining to enlightenment, he will make an end of all
+suffering even in this life."                                       17
+
+
+
+
+XLVI.
+
+AVOIDING THE TEN EVILS.
+
+
+The Buddha said: "All acts of living creatures become bad by ten
+things, and by avoiding the ten things they become good. There
+are three evils of the body, four evils of the tongue, and three
+evils of the mind.                                                   1
+
+"The evils of the body are, murder, theft, and adultery, of the
+tongue, lying, slander, abuse, and idle talk; of the mind,
+covetousness, hatred, and error.                                     2
+
+"I exhort you to avoid the ten evils:                                3
+
+"I. Kill not, but have regard for life.                              4
+
+"II. Steal not, neither do ye rob; but help everybody to be
+master of the fruits of his labor.                                   5
+
+"III. Abstain from impurity, and lead a life of chastity.            6
+
+"IV. Lie not, but be truthful. Speak the truth with discretion,
+fearlessly and in a loving heart.                                    7
+
+"V. Invent not evil reports, neither do ye repeat them. Carp not,
+but look for the good sides of your fellow-beings, so that ye may
+with sincerity defend them against their enemies.                    8
+
+"VI. Swear not, but speak decently and with dignity.                 9
+
+"VII. Waste not the time with gossip, but speak to the purpose or
+keep silence.                                                       10
+
+"VIII. Covet not, nor envy, but rejoice at the fortunes of other
+people.                                                             11
+
+"IX. Cleanse your heart of malice and cherish no hatred, not even
+against your enemies; but embrace all living beings with
+kindness.                                                           12
+
+"X. Free your mind of ignorance and be anxious to learn the
+truth, especially in the one thing that is needful, lest you fall
+a prey either to scepticism or to errors. Scepticism will make
+you indifferent and errors will lead you astray, so that you
+shall not find the noble path that leads to life eternal."          13
+
+
+
+
+XLVII.
+
+THE PREACHER'S MISSION.
+
+
+And the Blessed One said to his disciples:                           1
+
+"When I have passed away and can no longer address you and edify
+your minds with religious discourse, select from among you men of
+good family and education to preach the truth in my stead. And
+let those men be invested with the robes of the Tathāgata, let
+them enter into the abode of the Tathāgata, and occupy the pulpit
+of the Tathāgata.                                                    2
+
+"The robe of the Tathāgata is sublime forbearance and patience.
+The abode of the Tathāgata is charity and love of all beings. The
+pulpit of the Tathāgata is the comprehension of the good law in
+its abstract meaning as well as in its particular application.       3
+
+"The preacher must propound the truth with unshrinking mind. He
+must have the power of persuasion rooted in virtue and in strict
+fidelity to his vows.                                                4
+
+"The preacher must keep in his proper sphere and be steady in his
+course. He must not flatter his vanity by seeking the company of
+the great, nor must he keep company with persons who are
+frivolous and immoral. When in temptation, he should constantly
+think of the Buddha and he will conquer.                             5
+
+"All who come to hear the doctrine, the preacher must receive
+with benevolence, and his sermon must be without invidiousness.      6
+
+"The preacher must not be prone to carp at others, or to blame
+other preachers; nor speak scandal, nor propagate bitter words.
+He must not mention by name other disciples to vituperate them
+and reproach their demeanor.                                         7
+
+"Clad in a clean robe, dyed with good color, with appropriate
+undergarments, he must ascend the pulpit with a mind free from
+blame and at peace with the whole world.                             8
+
+"He must not take delight in quarrelous disputations or engage in
+controversies so as to show the superiority of his talents, but
+be calm and composed.                                                9
+
+"No hostile feelings shall reside in his heart, and he must never
+abandon the disposition of charity toward all beings. His sole
+aim must be that all beings become Buddhas.                         10
+
+"Let the preacher apply himself with zeal to his work, and the
+Tathāgata will show to him the body of the holy law in its
+transcendent glory. He shall be honored as one whom the Tathāgata
+has blessed. The Tathāgata blesses the preacher and also those
+who reverently listen to him and joyfully accept the doctrine.      11
+
+"All those who receive the truth will find perfect enlightenment.
+And, verily, such is the power of the doctrine that even by the
+reading of a single stanza, or by reciting, copying, and keeping
+in mind a single sentence of the good law, persons may be
+converted to the truth and enter the path of righteousness which
+leads to deliverance from evil.                                     12
+
+"Creatures that are swayed by impure passions, when they listen
+to the voice, will be purified. The ignorant who are infatuated
+with the follies of the world will, when pondering on the
+profundity of the doctrine, acquire wisdom. Those who act under
+the impulse of hatred will, when taking refuge in the Buddha, be
+filled with good-will and love.                                     13
+
+"A preacher must be full of energy and cheerful hope, never
+tiring and never despairing of final success.                       14
+
+"A preacher must be like a man in quest of water who digs a well
+in an arid tract of land. So long as he sees that the sand is dry
+and white, he knows that the water is still far off. But let him
+not be troubled or give up the task as hopeless. The work of
+removing the dry sand must be done so that he can dig down deeper
+into the ground. And often the deeper he has to dig, the cooler
+and purer and more refreshing will the water be.                    15
+
+"When after some time of digging he sees that the sand becomes
+moist, he accepts it as a token that the water is near.             16
+
+"So long as the people do not listen to the words of truth, the
+preacher knows that he has to dig deeper into their hearts; but
+when they begin to heed his words he apprehends that they will
+soon attain enlightenment.                                          17
+
+"Into your hands, O ye men of good family and education who take
+the vow of preaching the words of the Tathāgata, the Blessed One
+transfers, intrusts, and commends the good law of truth.            18
+
+"Receive the good law of truth, keep it, read and reread it,
+fathom it, promulgate it, and preach it to all beings in all the
+quarters of the universe.                                           19
+
+"The Tathāgata is not avaricious, nor narrow-minded, and he is
+willing to impart the perfect Buddha-knowledge unto all who are
+ready and willing to receive it. Be ye like unto him. Imitate him
+and follow his example in bounteously giving, showing, and
+bestowing the truth.                                                20
+
+"Gather round you hearers who love to listen to the benign and
+comforting words of the law; rouse the unbelievers to accept the
+truth and fill them with delight and joy. Quicken them, edify
+them, and lift them higher and higher until they see the truth
+face to face in all its splendor and infinite glory."               21
+
+When the Blessed One had thus spoken, the disciples said:           22
+
+"O thou who rejoicest in kindness having its source in
+compassion, thou great cloud of good qualities and of benevolent
+mind, thou quenchest the fire that vexeth living beings, thou
+pourest out nectar, the rain of the law!                            23
+
+"We shall do, O Lord, what the Tathāgata commands. We shall
+fulfil his behest; the Lord shall find us obedient to his words."   24
+
+And this vow of the disciples resounded through the universe, and
+like an echo it came back from all the Bodhisattas who are to be
+and will come to preach the good law of Truth to future
+generations.                                                        25
+
+And the Blessed One said: "The Tathāgata is like unto a powerful
+king who rules his kingdom with righteousness, but being attacked
+by envious enemies goes out to wage war against his foes. When
+the king sees his soldiers fight he is delighted with their
+gallantry and will bestow upon them donations of all kinds. Ye
+are the soldiers of the Tathāgata, while Māra, the Evil One, is
+the enemy who must be conquered. And the Tathāgata will give to
+his soldiers the city of Nirvāna, the great capital of the good
+law. And when the enemy is overcome, the Dharma-rāja, the great
+king of truth, will bestow upon all his disciples the most
+precious crown which jewel brings perfect enlightenment, supreme
+wisdom, and undisturbed peace."                                     26
+
+
+
+
+THE TEACHER.
+
+
+
+
+XLVIII.
+
+THE DHAMMAPADA.
+
+
+This is the Dhammapada, the path of religion pursued by those who
+are followers of the Buddha:                                         1
+
+Creatures from mind their character derive; mind-marshalled are
+they, mind-made. Mind is the source either of bliss or of
+corruption.                                                          2
+
+By oneself evil is done; by oneself one suffers; by oneself evil
+is left undone; by oneself one is purified. Purity and impurity
+belong to oneself, no one can purify another. 3 You yourself must
+make an effort. The Tathāgatas are only preachers. The thoughtful
+who enter the way are freed from the bondage of Māra.                4
+
+He who does not rouse himself when it is time to rise; who,
+though young and strong, is full of sloth; whose will and
+thoughts are weak; that lazy and idle man will never find the way
+to enlightenment.                                                    5
+
+If a man hold himself dear, let him watch himself carefully; the
+truth guards him who guards himself.                                 6
+
+If a man makes himself as he teaches others to be, then, being
+himself subdued, he may subdue others; one's own self is indeed
+difficult to subdue.                                                 7
+
+If some men conquer in battle a thousand times a thousand men,
+and if another conquer himself, he is the greatest of conquerors.    8
+
+It is the habit of fools, be they laymen or members of the
+clergy, to think, "this is done by me. May others be subject to
+me. In this or that transaction a prominent part should be played
+by me." Fools do not care for the duty to be performed or the aim
+to be reached, but think of their self alone. Everything is but a
+pedestal of their vanity.                                            9
+
+Bad deeds, and deeds hurtful to ourselves, are easy to do; what
+is beneficial and good, that is very difficult.                     10
+
+If anything is to be done, let a man do it, let him attack it
+vigorously!                                                         11
+
+Before long, alas! this body will lie on the earth, despised,
+without understanding, like a useless log; yet our thoughts will
+endure. They will be thought again, and will produce action. Good
+thoughts will produce good actions, and bad thoughts will produce
+bad actions.                                                        12
+
+Earnestness is the path of immortality, thoughtlessness the path
+of death. Those who are in earnest do not die; those who are
+thoughtless are as if dead already.                                 13
+
+Those who imagine they find truth in untruth, and see untruth in
+truth, will never arrive at truth, but follow vain desires. They
+who know truth in truth, and untruth in untruth, arrive at truth,
+and follow true desires.                                            14
+
+As rain breaks through an ill-thatched house, passion will break
+through an unreflecting mind. As rain does not break through a
+well-thatched house, passion will not break through a
+well-reflecting mind.                                               15
+
+Well-makers lead the water wherever they like; fletchets bend the
+arrow; carpenters bend a log of wood; wise people fashion
+themselves; wise people falter not amidst blame and praise.
+Having listened to the law, they become serene, like a deep,
+smooth, and still lake.                                             16
+
+If a man speaks or acts with an evil thought, pain follows him as
+the wheel follows the foot of the ox that draws the carriage.       17
+
+An evil deed is better left undone, for a man will repent of it
+afterwards; a good deed is better done, for having done it one
+will not repent.                                                    18
+
+If a man commits a wrong let him not do it again; let him not
+delight in wrongdoing; pain is the outcome of evil. If a man does
+what is good, let him do it again; let him delight in it;
+happiness is the outcome of good.                                   19
+
+Let no man think lightly of evil, saying in his heart, "It will
+not come nigh unto me." As by the falling of water-drops a
+water-pot is filled, so the fool becomes full of evil, though he
+gather it little by little.                                         20
+
+Let no man think lightly of good, saying in his heart, "It will
+not come nigh unto me." As by the falling of water-drops a
+water-pot is filled, so the wise man becomes full of good, though
+he gather it little by little.                                      21
+
+He who lives for pleasure only, his senses uncontrolled,
+immoderate in his food, idle, and weak, him Māra, the tempter,
+will certainly overthrow, as the wind throws down a weak tree. He
+who lives without looking for pleasures, his senses
+well-controlled, moderate in his food, faithful and strong, him
+Māra will certainly not overthrow, any more than the wind throws
+down a rocky mountain.                                              22
+
+The fool who knows his foolishness, is wise at least so far. But
+a fool who thinks himself wise, he is a fool indeed.                23
+
+To the evil-doer wrong appears sweet as honey; he looks upon it
+as pleasant so long as it bears no fruit; but when its fruit
+ripens, then he looks upon it as wrong. And so the good man looks
+upon the goodness of the Dharma as a burden and an evil so long
+as it bears no fruit; but when its fruit ripens, then he sees its
+goodness.                                                           24
+
+A hater may do great harm to a hater, or an enemy to an enemy;
+but a wrongly-directed mind will do greater mischief unto itself.
+A mother, a father, or any other relative will do much good; but
+a well-directed mind will do greater service unto itself.           25
+
+He whose wickedness is very great brings himself down to that
+state where his enemy wishes him to be. He himself is his
+greatest enemy. Thus a creeper destroys the life of a tree on
+which it finds support.                                             26
+
+Do not direct thy thought to what gives pleasure, that thou
+mayest not cry out when burning, "This is pain." The wicked man
+burns by his own deeds, as if burnt by fire.                        27
+
+Pleasures destroy the foolish; the foolish man by his thirst for
+pleasures destroys himself as if he were his own enemy. The
+fields are damaged by hurricanes and weeds; mankind is damaged by
+passion, by hatred, by vanity, and by lust.                         28
+
+Let no man ever take into consideration whether a thing is
+pleasant or unpleasant. The love of pleasure begets grief and the
+dread of pain causes fear; he who is free from the love of
+pleasure and the dread of pain knows neither grief nor fear.        29
+
+He who gives himself to vanity, and does not give himself to
+meditation, forgetting the real aim of life and grasping at
+pleasure, will in time envy him who has exerted himself in
+meditation.                                                         30
+
+The fault of others is easily noticed, but that of oneself is
+difficult to perceive. A man winnows his neighbor's faults like
+chaff, but his own fault he hides, as a cheat hides the false die
+from the gambler.                                                   31
+
+If a man looks after the faults of others, and is always inclined
+to take offence, his own passions will grow, and he is far from
+the destruction of passions.                                        32
+
+Not about the perversities of others, not about their sins of
+commission or omission, but about his own misdeeds and
+negligences alone should a sage be worried.                         33
+
+Good people shine from afar, like the snowy mountains; had people
+are concealed, like arrows shot by night.                           34
+
+If a man by causing pain to others, wishes to obtain pleasure for
+himself, he, entangled in the bonds of selfishness, will never be
+free from hatred.                                                   35
+
+Let a man overcome anger by love, let him overcome evil by good;
+let him overcome the greedy by liberality, the liar by truth!       36
+
+For hatred does not cease by hatred at any time; hatred ceases by
+not-hatred, this is an old rule.                                    37
+
+Speak the truth, do not yield to anger; give, if thou art asked;
+by these three steps thou wilt become divine.                       38
+
+Let a wise man blow off the impurities of his self, as a smith
+blows off the impurities of silver, one by one, little by little,
+and from time to time.                                              39
+
+Lead others, not by violence, but by righteousness and equity.      40
+
+He who possesses virtue and intelligence, who is just, speaks the
+truth, and does what is his own business, him the world will hold
+dear.                                                               41
+
+As the bee collects nectar and departs without injuring the
+flower, or its color or scent, so let a sage dwell in the
+community.                                                          42
+
+If a traveller does not meet with one who is his better, or his
+equal, let him firmly keep to his solitary journey; there is no
+companionship with fools.                                           43
+
+Long is the night to him who is awake; long is a mile to him who
+is tired; long is life to the foolish who do not know the true
+religion.                                                           44
+
+Better than living a hundred years, not seeing the highest truth,
+is one day in the life of a man who sees the highest truth.         45
+
+Some form their Dharma arbitrarily and fabricate it artificially;
+they advance complex speculations and imagine that good results
+are attainable only by the acceptance of their theories; yet the
+truth is but one; there are not different truths in the world.
+Having reflected on the various theories, we have gone into the
+yoke with him who has shaken off all sin. But shall we be able to
+proceed together with him?                                          46
+
+The best of ways is the eightfold path. This is the path. There
+is no other that leads to the purifying of intelligence. Go on
+this path! Everything else is the deceit of Māra, the tempter. If
+you go on this path, you will make an end of pain! Says the
+Tathāgata, The path was preached by me, when I had understood the
+removal of the thorn in the flesh.                                  47
+
+Not only by discipline and vows, not only by much learning, do I
+earn the happiness of release which no worldling can know.
+Bhikkhu, be not confident as long as thou hast not attained the
+extinction of thirst. The extinction of evil desire is the
+highest religion.                                                   48
+
+The gift of religion exceeds all gifts; the sweetness of religion
+exceeds all sweetness; the delight in religion exceeds all
+delights; the extinction of thirst overcomes all pain.              49
+
+Few are there among men who cross the river and reach the goal.
+The great multitudes are running up and down the shore; but there
+is no suffering for him who has finished his journey.               50
+
+As the lily will grow full of sweet perfume and delight upon a
+heap of rubbish, thus the disciple of the truly enlightened
+Buddha shines forth by his wisdom among those who are like
+rubbish, among the people that walk in darkness.                    51
+
+Let us live happily then, not hating those who hate us! Among men
+who hate us let us dwell free from hatred!                          52
+
+Let us live happily then, free from all ailments among the
+ailing! Among men who are ailing let us dwell free from ailments!   53
+
+Let us live happily, then, free from greed among the greedy!
+Among men who are greedy let us dwell free from greed!              54
+
+The sun is bright by day, the moon shines by night, the warrior
+is bright in his armor, thinkers are bright in their meditation;
+but among all the brightest with splendor day and night is the
+Buddha, the Awakened, the Holy, Blessed.                            55
+
+
+
+
+XLIX.
+
+THE TWO BRAHMANS.
+
+
+At one time when the Blessed One was journeying through Kosala he
+came to the Brahman village which is called Manasākata. There he
+stayed in a mango grove.                                             1
+
+And two young Brahmans came to him who were of different schools.
+One was named Vāsettha and the other Bhāradvāja. And Vāsettha
+said to the Blessed One:                                             2
+
+"We have a dispute as to the true path. I say the straight path
+which leads unto a union with Brahmā is that which has been
+announced by the Brahman Pokkharasāti, while my friend says the
+straight path which leads unto a union with Brahmā is that which
+has been announced by the Brahman Tārukkha.                          3
+
+"Now, regarding thy high reputation, O samana, and knowing that
+thou art called the Enlightened One, the teacher of men and gods,
+the Blessed Buddha, we have come to ask thee, are all these paths
+paths of salvation? There are many roads all around our village,
+and all lead to Manasākata. Is it just so with the paths of the
+sages? Are all paths paths to salvation, and do they all lead to
+a union with Brahmā?                                                 4
+
+And the Blessed One proposed these questions to the two Brahmans:
+"Do you think that all paths are right?"                             5
+
+Both answered and said: "Yes, Gotama, we think so."                  6
+
+"But tell me," continued the Buddha, "has any one of the
+Brahmans, versed in the Vedas, seen Brahmā face to face?"            7
+
+"No, sir!" was the reply.                                            8
+
+"But, then," said the Blessed One, "has any teacher of the
+Brahmans, versed in the Vedas, seen Brahmā face to face?"            9
+
+The two Brahmans said: "No, sir."                                   10
+
+"But, then," said the Blessed One, "has any one of the authors of
+the Vedas seen Brahmā face to face?"                                11
+
+Again the two Brahmans answered in the negative and exclaimed:
+"How can any one see Brahmā or understand him, for the mortal
+cannot understand the immortal." And the Blessed One proposed an
+illustration, saying:                                               12
+
+"It is as if a man should make a staircase in the place where
+four roads cross, to mount up into a mansion. And people should
+ask him, 'Where, good friend, is this mansion, to mount up into
+which you are making this staircase? Knowest thou whether it is
+in the east, or in the south, or in the west, or in the north?
+Whether it is high, or low, or of medium size?' And when so asked
+he should answer, 'I know it not.' And people should say to him,
+'But, then, good friend, thou art making a staircase to mount up
+into something--taking it for a mansion--which all the while thou
+knowest not, neither hast thou seen it.' And when so asked he
+should answer, 'That is exactly what I do; yea I know that I
+cannot know it.' What would you think of him? Would you not say
+that the talk of that man was foolish talk?"                        13
+
+"In sooth, Gotama," said the two Brahmans, "it would be foolish
+talk!"                                                              14
+
+The Blessed One continued: "Then the Brahmans should say, 'We
+show you the way unto a union of what we know not and what we
+have not seen.' This being the substance of Brahman lore, does it
+not follow that their task is vain?"                                15
+
+"It does follow," replied Bhāradvāja.                               16
+
+Said the Blessed One: "Thus it is impossible that Brahmans versed
+in the three Vedas should be able to show the way to a state of
+union with that which they neither know nor have seen. Just as
+when a string of blind men are clinging one to the other. Neither
+can the foremost see, nor can those in the middle see, nor can
+the hindmost see. Even so, methinks, the talk of the Brahmans
+versed in the three Vedas is but blind talk; it is ridiculous,
+consists of mere words, and is a vain and empty thing."             17
+
+"Now suppose," added the Blessed One, "that a man should come
+hither to the bank of the river, and, having some business on the
+other side, should want to cross. Do you suppose that if he were
+to invoke the other bank of the river to come over to him on this
+side, the bank would come on account of his praying?"               18
+
+"Certainly not, Gotama."                                            19
+
+"Yet this is the way of the Brahmans. They omit the practice of
+those qualities which really make a man a Brahman, and say,
+'Indra, we call upon thee; Soma, we call upon thee; Varuna, we
+call upon thee; Brahmā, we call upon thee.' Verily, it is not
+possible that these Brahmahns, on account of their invocations,
+prayers, and praises, should after death be united with Brahmā."    20
+
+"Now tell me," continued the Buddha, "what do the Brahmans say of
+Brahmā? Is his mind full of lust?"                                  21
+
+And when the Brahmans denied this, the Buddha asked:
+
+"Is Brahmā's mind full of malice, sloth, or pride?"                 22
+
+"No, sir!" was the reply. "He is the opposite of all this."         23
+
+And the Buddha went on: "But are the Brahmans free from these
+vices?"                                                             24
+
+"No, sir!" said Vāsettha.                                           25
+
+The Holy One said: "The Brahmans cling to the five things leading
+to worldliness and yield to the temptations of the senses; they
+are entangled in the five hindrances, lust, malice, sloth, pride,
+and doubt. How can they be united to that which is most unlike
+their nature? Therefore the threefold wisdom of the Brahmans is a
+waterless desert, a pathless jungle, and a hopeless desolation."    26
+
+When the Buddha had thus spoken, one of the Brahmans said: "We
+are told, Gotama, that the Sakyamuni knows the path to a union
+with Brahmā."                                                       27
+
+And the Blessed One said: "What do you think, O Brahmans, of a
+man born and brought up in Manasākata? Would he be in doubt about
+the most direct way from this spot to Manasākata?"                  28
+
+"Certainly not, Gotama."                                            29
+
+"Thus," replied the Buddha, "the Tathāgata knows the straight
+path that leads to a union with Brahmā. He knows it as one who
+has entered the world of Brahmā and has been born in it. There
+can be no doubt in the Tathāgata."                                  30
+
+And the two young Brahmans said: "If thou knowest the way show it
+to us."                                                             31
+
+And the Buddha said:                                                32
+
+"The Tathāgata sees the universe face to face and understands its
+nature. He proclaims the truth both in its letter and in its
+spirit, and his doctrine is glorious in its origin, glorious in
+its progress, glorious in its consummation. The Tathāgata reveals
+the higher life in its purity and perfection. He can show you the
+way to that which is contrary to the five great hindrances.         33
+
+"The Tathāgata lets his mind pervade the four quarters of the
+world with thoughts of love. And thus the whole wide world,
+above, below, around, and everywhere will continue to be filled
+with love, far-reaching, grown great, and beyond measure.           34
+
+"Just as a mighty trumpeter makes himself heard--and that without
+difficulty--in all the four quarters of the earth; even so is the
+coming of the Tathāgata: there is not one living creature that
+the Tathāgata passes by or leaves aside, but regards them all
+with mind set free, and deep-felt love.                             35
+
+"And this is the sign that a man follows the right path:
+Uprightness is his delight, and he sees danger in the least of
+those things which he should avoid. He trains himself in the
+commands of morality, he encompasseth himself with holiness in
+word and deed; he sustains his life by means that are quite pure;
+good is his conduct, guarded is the door of his senses; mindful
+and self-possessed, he is altogether happy.                         36
+
+"He who walks in the eightfold noble path with unswerving
+determination is sure to reach Nirvāna. The Tathāgata anxiously
+watches over his children and with loving care helps them to see
+the light.                                                          37
+
+"When a hen has eight or ten or twelve eggs, over which she has
+properly brooded, the wish arises in her heart, 'O would that my
+little chickens would break open the egg-shell with their claws,
+or with their beaks, and come forth into the light in safety!'
+yet all the while those little chickens are sure to break the
+egg-shell and will come forth into the light in safety. Even so,
+a brother who with firm determination walks in the noble path is
+sure to come forth into the light, sure to reach up to the higher
+wisdom, sure to attain to the highest bliss of enlightenment."      38
+
+
+
+
+L.
+
+GUARD THE SIX QUARTERS.
+
+
+While the Blessed One was staying at the bamboo grove near
+Rājagaha, he once met on his way Sigāla, a householder, who,
+clasping his hands, turned to the four quarters of the world, to
+the zenith above, and to the nadir below. And the Blessed One,
+knowing that this was done according to the traditional religious
+superstition to avert evil, asked Sigāla: "Why performest thou
+these strange ceremonies?"                                           1
+
+And Sigāla in reply said: "Dost thou think it strange that I
+protect my home against the influences of demons? 1 know thou
+wouldst fain tell me, O Gotama Sakyamuni, whom people call the
+Tathāgata and the Blessed Buddha, that incantations are of no
+avail and possess no saving power. But listen to me and know,
+that in performing this rite I honor, reverence, and keep sacred
+the words of my father."                                             2
+
+Then the Tathāgata said:                                             3
+
+Thou dost well, O Sigāla, to honor, reverence, and keep sacred
+the words of thy father; and it is thy duty to protect thy home,
+thy wife, thy children, and thy children's children against the
+hurtful influences of evil spirits. I find no fault with the
+performance of thy father's rite. But I find that thou dost not
+understand the ceremony. Let the Tathāgata, who now speaks to
+thee as a spiritual father and loves thee no less than did thy
+parents, explain to thee the meaning of the six directions.          4
+
+"To guard thy home by mysterious ceremonies is not sufficient;
+thou must guard it by good deeds. Turn to thy parents in the
+East, to thy teachers in the South, to thy wife and children in
+the West, to thy friends in the North, and regulate the zenith of
+thy religious relations above thee, and the nadir of thy servants
+below thee.                                                          5
+
+"Such is the religion thy father wants thee to have, and the
+performance of the ceremony shall remind thee of thy duties."        6
+
+And Sigāla looked up to the Blessed One with reverence as to his
+father and said: "Truly, Gotama, thou art the Buddha, the Blessed
+One, the holy teacher. I never knew what I was doing, but now I
+know. Thou hast revealed to me the truth that was hidden as one
+who bringeth a lamp into the darkness. I take my refuge in the
+Enlightened Teacher, in the truth that enlightens, and in the
+community of brethren who have been taught the truth."               7
+
+
+
+
+LI.
+
+SIMHA'S QUESTION CONCERNING ANNIHILATION.
+
+
+At that time many distinguished citizens were sitting together
+assembled in the town-hall and spoke in many ways in praise of
+the Buddha, of the Dharma, and of the Sangha. Simha, the
+general-in-chief, a disciple of the Niggantha sect, was sitting
+among them. And Simha thought: "Truly, the Blessed One must be
+the Buddha, the Holy One. I will go and visit him."                  1
+
+Then Simha, the general, went to the place where the Niggantha
+chief, Nātaputta, was; and having approached him, he said: "I
+wish, Lord, to visit the samana Gotama."                             2
+
+Nātaputta said: "Why should you, Simha, who believe in the result
+of actions according to their moral merit, go to visit the samana
+Gotama, who denies the result of actions? The samana Gotama, O
+Simha, denies the result of actions; he teaches the doctrine of
+non-action; and in this doctrine he trains his disciples."           3
+
+Then the desire to go and visit the Blessed One, which had arisen
+in Simha, the general, abated.                                       4
+
+Hearing again the praise of the Buddha, of the Dharma, and of the
+Sangha, Simha asked the Niggantha chief a second time; and again
+Nātaputta persuaded him not to go.                                   5
+
+When a third time the general heard some men of distinction extol
+the merits of the Buddha, the Dharma, and the Sangha, the general
+thought: "Truly the samana Gotama must be the Holy Buddha. What
+are the Nigganthas to me, whether they give their consent or not?
+I shall go without asking their permission to visit him, the
+Blessed One, the Holy Buddha."                                       6
+
+And Simha, the general, said to the Blessed One: "I have heard,
+Lord, that the samana Gotama denies the result of actions; he
+teaches the doctrine of non-action, saying that the actions of
+sentient beings do not receive their reward, for he teaches
+annihilation and the contemptibleness of all things; and in this
+doctrine he trains his disciples. Teachest thou the doing away of
+the soul and the burning away of man's being? Pray tell me, Lord,
+do those who speak thus say the truth, or do they bear false
+witness against the Blessed One, passing off a spurious Dharma as
+thy Dharma?"                                                         7
+
+The Blessed One said:                                                8
+
+"There is a way, Simha, in which one who says so, is speaking
+truly of me; on the other hand, Simha, there is a way in which
+one who says the opposite is speaking truly of me, too. Listen,
+and I will tell thee:                                                9
+
+"I teach, Simha, the not-doing of such actions as are
+unrighteous, either by deed, or by word, or by thought; I teach
+the not-bringing about of all those conditions of heart which are
+evil and not good. However, I teach, Simha, the doing of such
+actions as are righteous, by deed, by word, and by thought; I
+teach the bringing about of all those conditions of heart which
+are good and not evil.                                              10
+
+"I teach, Simha, that all the conditions of heart which are evil
+and not good, unrighteous actions by deed, by word, and by
+thought, must be burnt away. He who has freed himself, Simha,
+from all those conditions of heart which are evil and not good,
+he who has destroyed them as a palm-tree which is rooted out, so
+that they cannot grow up again, such a man has accomplished the
+eradication of self.                                                11
+
+"I proclaim, Simha, the annihilation of egotism, of lust, of
+ill-will, of delusion. However, I do not proclaim the
+annihilation of forbearance, of love, of charity, and of truth.     12
+
+"I deem, Simha, unrighteous actions contemptible, whether they be
+performed by deed, or by word, or by thought; but I deem virtue
+and righteousness praiseworthy."                                    13
+
+And Simha said: "One doubt still lurks in my mind concerning the
+doctrine of the Blessed One. Will the Blessed One consent to
+clear the cloud away so that I may understand the Dharma as the
+Blessed One teaches it?"                                            14
+
+The Tathāgata having given his consent, Simha continued: "I am a
+soldier, O Blessed One, and am appointed by the king to enforce
+his laws and to wage his wars. Does the Tathāgata who teaches
+kindness without end and compassion with all sufferers, permit
+the punishment of the criminal? and further, does the Tathāgata
+declare that it is wrong to go to war for the protection of our
+homes, our wives, our children, and our property? Does the
+Tathāgata teach the doctrine of a complete self-surrender, so
+that I should suffer the evil-doer to do what he pleases and
+yield submissively to him who threatens to take by violence what
+is my own? Does the Tathāgata maintain that all strife, including
+such warfare as is waged for a righteous cause, should be
+forbidden?"                                                         15
+
+The Buddha replied: "He who deserves punishment must be punished,
+and he who is worthy of favor must be favored. Yet at the same
+time he teaches to do no injury to any living being but to be
+full of love and kindness. These injunctions are not
+contradictory, for whosoever must be punished for the crimes
+which he has committed, suffers his injury not through the
+ill-will of the judge but on account of his evil-doing. His own
+acts have brought upon him the injury that the executer of the
+law inflicts. When a magistrate punishes, let him not harbor
+hatred in his breast, yet a murderer, when put do death, should
+consider that this is the fruit of his own act. As soon as he
+will understand that the punishment will purify his soul, he will
+no longer lament his fate but rejoice at it."                       16
+
+And the Blessed One continued: "The Tathāgata teaches that all
+warfare in which man tries to slay his brother is lamentable, but
+he does not teach that those who go to war in a righteous cause
+after having exhausted all means to preserve the peace are
+blameworthy. He must be blamed who is the cause of war.             17
+
+"The Tathāgata teaches a complete surrender of self, but he does
+not teach a surrender of anything to those powers that are evil,
+be they men or gods or the elements of nature. Struggle must be,
+for all life is a struggle of some kind. But he that struggles
+should look to it lest he struggle in the interest of self
+against truth and righteousness.                                    18
+
+"He who struggles in the interest of self, so that he himself may
+be great or powerful or rich or famous, will have no reward, but
+he who struggles for righteousness and truth, will have great
+reward, for even his defeat will be a victory.                      19
+
+"Self is not a fit vessel to receive any great success; self is
+small and brittle and its contents will soon be spilt for the
+benefit, and perhaps also for the curse, of others.                 20
+
+"Truth, however, is large enough to receive the yearnings and
+aspirations of all selves and when the selves break like
+soap-bubbles, their contents will be preserved and in the truth
+they will lead a life everlasting.                                  21
+
+"He who goeth to battle, O Simha, even though it be in a
+righteous cause, must be prepared to be slain by his enemies, for
+that is the destiny of warriors; and should his fate overtake him
+he has no reason for complaint.                                     22
+
+"But he who is victorious should remember the instability of
+earthly things. His success may be great, but be it ever so great
+the wheel of fortune may turn again and bring him down into the
+dust.                                                               23
+
+"However, if he moderates himself and, extinguishing all hatred
+in his heart lifts his down-trodden adversary up and says to him,
+'Come now and make peace and let us be brothers,' he will gain a
+victory that is not a transient success, for its fruits will
+remain forever.                                                     24
+
+"Great is a successful general, O Simha, but he who has conquered
+self is the greater victor.                                         25
+
+"The doctrine of the conquest of self, O Simha, is not taught to
+destroy the souls of men, but to preserve them. He who has
+conquered self is more fit to live, to be successful, and to gain
+victories than he who is the slave of self.                         26
+
+"He whose mind is free from the illusion of self, will stand and
+not fall in the battle of life.                                     27
+
+"He whose intentions are righteousness and justice, will meet
+with no failure, but be successful in his enterprises and his
+success will endure.                                                28
+
+"He who harbors in his heart love of truth will live and not die,
+for he has drunk the water of immortality.                          29
+
+"Struggle then, O general, courageously; and fight thy battles
+vigorously, but be a soldier of truth and the Tathāgata will
+bless thee."                                                        30
+
+When the Blessed One had spoken thus, Simha, the general, said:
+"Glorious Lord, glorious Lord! Thou hast revealed the truth.
+Great is the doctrine of the Blessed One. Thou, indeed, art the
+Buddha, the Tathāgata, the Holy One. Thou art the teacher of
+mankind. Thou showest us the road of salvation, for this indeed
+is true deliverance. He who follows thee will not miss the light
+to enlighten his path. He will find blessedness and peace. I take
+my refuge, Lord, in the Blessed One, and in his doctrine, and in
+his brotherhood. May the Blessed One receive me from this day
+forth while my life lasts as a disciple who has taken refuge in
+him."                                                               31
+
+And the Blessed One said: "Consider first, Simha, what thou
+doest. It is becoming that persons of rank like thyself should do
+nothing without due consideration."                                 32
+
+Simha's faith in the Blessed One increased. He replied: "Had
+other teachers, Lord, succeeded in making me their disciple, they
+would carry around their banners through the whole city of
+Vesālī, shouting: 'Simha, the general has become our disciple!
+For the second time, Lord, I take my refuge in the Blessed One,
+and in the Dharma, and in the Sangha, may the Blessed One receive
+me from this day forth while my life lasts as a disciple who has
+taken his refuge in him."                                           33
+
+Said the Blessed One: "For a long time, Simha, offerings have
+been given to the Nigganthas in thy house. Thou shouldst
+therefore deem it right also in the future to give them food when
+they come to thee on their alms-pilgrimage."                        34
+
+And Simha's heart was filled with joy. He said: "I have been
+told, Lord: 'The samana Gotama says: To me alone and to nobody
+else should gifts be given. My pupils alone and the pupils of no
+one else should receive offerings.' But the Blessed One exhorts
+me to give also to the Nigganthas. Well, Lord, we shall see what
+is seasonable. For the third time, Lord, I take my refuge in the
+Blessed One, and in his Dharma, and in his fraternity."             35
+
+
+
+
+LII.
+
+ALL EXISTENCE IS SPIRITUAL.
+
+
+And there was an officer among the retinue of Simha who had heard
+of the discourses of the Blessed One, and there was some doubt
+left in his heart.                                                   1
+
+This man came to the Blessed One and said: "It is said, O Lord,
+that the samana Gotama denies the existence of the soul. Do they
+who say so speak the truth, or do they bear false witness against
+the Blessed One?"                                                    2
+
+And the Blessed One said: "There is a way in which those who say
+so are speaking truly of me; on the other hand, there is a way in
+which those who say so do not speak truly of me.                     3
+
+"The Tathāgata teaches that there is no self. He who says that
+the soul is his self and that the self is the thinker of our
+thoughts and the actor of our deeds, teaches a wrong doctrine
+which leads to confusion and darkness.                               4
+
+"On the other hand, the Tathāgata teaches that there is mind. He
+who understands by soul mind, and says that mind exists, teaches
+the truth which leads to clearness and enlightenment."               5
+
+The officer said: "Does, then, the Tathāgata maintain that two
+things exist? that which we perceive with our senses and that
+which is mental?"                                                    6
+
+Said the Blessed One: "Verily, I say unto thee, thy mind is
+spiritual, but neither is the sense-perceived void of
+spirituality. The bodhi is eternal and it dominates all existence
+as the good law guiding all beings in their search for truth. It
+changes brute nature into mind, and there is no being that cannot
+be transformed into a vessel of truth."                              7
+
+
+
+
+LIII.
+
+IDENTITY AND NON-IDENTITY.
+
+
+Kūtadanta, the head of the Brahmans in the village of Dānamatī
+having approached the Blessed One respectfully, greeted him and
+said: "I am told, O samana, that thou art the Buddha, the Holy
+One, the Allknowing, the Lord of the world. But if thou wert the
+Buddha, wouldst thou not come like a king in all thy glory and
+power?"                                                              1
+
+Said the Blessed One: "Thine eyes are holden. If the eye of thy
+mind were undimmed thou couldst see the glory and the power of
+truth."                                                              2
+
+Said Kūtadanta: "Show me the truth and I shall see it. But thy
+doctrine is without consistency. If it were consistent, it would
+stand; but as it is not, it will pass away."                         3
+
+The Blessed One replied: "The truth will never pass away."           4
+
+Kūtadanta said: "I am told that thou teachest the law, yet thou
+tearest down religion. Thy disciples despise rites and abandon
+immolation, but reverence for the gods can be shown only by
+sacrifices. The very nature of religion consists in worship and
+sacrifice."                                                          5
+
+Said the Buddha: "Greater than the immolation of bullocks is the
+sacrifice of self. He who offers to the gods his evil desires
+will see the uselessness of slaughtering animals at the altar.
+Blood has no cleansing power, but the eradication of lust will
+make the heart pure. Better than worshiping gods is obedience to
+the laws of righteousness."                                          6
+
+Kūtadanta, being of a religious disposition and anxious about his
+fate after death, had sacrificed countless victims. Now he saw
+the folly of atonement by blood. Not yet satisfied, however, with
+the teachings of the Tathāgata, Kūtadanta continued: "Thou
+believest, O Master, that beings are reborn; that they migrate
+in the evolution of life; and that subject to the law of karma we
+must reap what we sow. Yet thou teachest the non-existence of the
+soul! Thy disciples praise utter self-extinction as the highest
+bliss of Nirvāna. If I am merely a combination of the sankhāras,
+my existence will cease when I die. If I am merely a compound of
+sensations and ideas and desires, wither can I go at the
+dissolution of the body?"                                            7
+
+Said the Blessed One: "O Brahman, thou art religious and earnest.
+Thou art seriously concerned about thy soul. Yet is thy work in
+vain because thou art lacking in the one thing that is needful.      8
+
+"There is rebirth of character, but no transmigration of a self.
+Thy thought-forms reappear, but there is no ego-entity
+transferred. The stanza uttered by a teacher is reborn in the
+scholar who repeats the words.                                       9
+
+"Only through ignorance and delusion do men indulge in the dream
+that their souls are separate and self-existent entities.           10
+
+"Thy heart, O Brahman, is cleaving still to self; thou art
+anxious about heaven but thou seekest the pleasures of self in
+heaven, and thus thou canst not see the bliss of truth and the
+immortality of truth.                                               11
+
+"Verily I say unto thee: The Blessed One has not come to teach
+death, but to teach life, and thou discernest not the nature of
+living and dying.                                                   12
+
+"This body will be dissolved and no amount of sacrifice will save
+it. Therefore, seek thou the life that is of the mind. Where self
+is, truth cannot be; yet when truth comes, self will disappear.
+Therefore, let thy mind rest in the truth; propagate the truth,
+put thy whole will in it, and let it spread. In the truth thou
+shalt live forever.                                                 13
+
+"Self is death and truth is life. The cleaving to self is a
+perpetual dying, while moving in the truth is partaking of
+Nirvāna which is life everlasting."                                 14
+
+Kūtadanta said: "Where, O venerable Master, is Nirvāna?"            15
+
+"Nirvāna is wherever the precepts are obeyed," replied the
+Blessed One.                                                        16
+
+"Do I understand thee aright," rejoined the Brahman, "that
+Nirvāna is not a place, and being nowhere it is without reality?"   17
+
+"Thou dost not understand me aright," said the Blessed One, "Now
+listen and answer these questions: Where does the wind dwell?"      18
+
+"Nowhere," was the reply.                                           19
+
+Buddha retorted: "Then, sir, there is no such thing as wind."       20
+
+Kūtadanta made no reply; and the Blessed One asked again: "Answer
+me, O Brahman, where does wisdom dwell? Is wisdom a locality?"      21
+
+"Wisdom has no allotted dwelling-place," replied Kūtadanta.         22
+
+Said the Blessed One: "Meanest thou that there is no wisdom, no
+enlightenment, no righteousness, and no salvation, because
+Nirvāna is not a locality? As a great and mighty wind which
+passeth over the world in the heat of the day, so the Tathāgata
+comes to blow over the minds of mankind with the breath of his
+love, so cool, so sweet, so calm, so delicate; and those
+tormented by fever assuage their suffering and rejoice at the
+refreshing breeze."                                                 23
+
+Said Kūtadanta: "I feel, O Lord, that thou proclaimest a great
+doctrine, but I cannot grasp it. Forbear with me that I ask
+again: Tell me, O Lord, if there be no ātman, how can there be
+immortality? The activity of the mind passeth, and our thoughts
+are gone when we have done thinking."                               24
+
+Buddha replied: "Our thinking is gone, but our thoughts continue.
+Reasoning ceases, but knowledge remains."                           25
+
+Said Kūtadanta: "How is that? Is not reasoning and knowledge the
+same?"                                                              26
+
+The Blessed One explained the distinction by an illustration: "It
+is as when a man wants, during the night, to send a letter, and,
+after having Ids clerk called, has a lamp lit, and gets the
+letter written. Then, when that has been done, he extinguishes
+the lamp. But though the writing has been finished and the light
+has been put out the letter is still there. Thus does reasoning
+cease and knowledge remain; and in the same way mental activity
+ceases, but experience, wisdom, and all the fruits of our acts
+endure."                                                            27
+
+Kūtadanta continued: "Tell me, O Lord, pray tell me, where, if
+the sankhāras are dissolved, is the identity of my self. If my
+thoughts are propagated, and if my soul migrates, my thoughts
+cease to be my thoughts and my soul ceases to be my soul. Give me
+an illustration, but pray, O Lord, tell me, where is the identity
+of my self?"                                                        28
+
+Said the Blessed One: "Suppose a man were to light a lamp; would
+it burn the night through?"                                         29
+
+"Yes, it might do so," was the reply.                               30
+
+"Now, is it the same flame that burns in the first watch of the
+night as in the second?"                                            31
+
+Kūtadanta hesitated. He thought "Yes, it is the same flame," but
+fearing the complications of a hidden meaning, and trying to be
+exact, he said: "No, it is not."                                    32
+
+"Then," continued the Blessed One, "there are flames, one in the
+first watch and the other in the second watch."                     33
+
+"No, sir," said Kūtadanta. "In one sense it is not the same
+flame, but in another sense it is the same flame. It burns the
+same kind of oil, it emits the same land of light, and it serves
+the same purpose."                                                  34
+
+"Very well," said the Buddha, "and would you call those flames
+the same that have burned yesterday and are burning now in the
+same lamp, filled with the same kind of oil, illuminating the
+same room?"                                                         35
+
+"They may have been extinguished during the day," suggested
+Kūtadanta.                                                          36
+
+Said the Blessed One: "Suppose the flame of the first watch had
+been extinguished during the second watch, would you call it the
+same if it burns again in the third watch?"                         37
+
+Replied Kūtadanta: "In one sense it is a different flame, in
+another it is not."                                                 38
+
+The Tathāgata asked again: "Has the time that elapsed during the
+extinction of the flame anything to do with its identity or
+non-identity?"                                                      39
+
+"No, sir," said the Brahman, "it has not. There is a difference
+and an identity, whether many years elapsed or only one second,
+and also whether the lamp has been extinguished in the meantime
+or not."                                                            40
+
+"Well, then, we agree that the flame of to-day is in a certain
+sense the same as the flame of yesterday, and in another sense it
+is different at every moment. Moreover, the flames of the same
+kind, illuminating with equal power the same land of rooms, are
+in a certain sense the same."                                       41
+
+"Yes, sir," replied Kūtadanta.                                      42
+
+The Blessed One continued: "Now, suppose there is a man who feels
+like thyself, thinks like thyself, and acts like thyself, is he
+not the same man as thou?"                                          43
+
+"No, sir," interrupted Kūtadanta.                                   44
+
+Said the Buddha: "Dost thou deny that the same logic holds good
+for thyself that holds good for the things of the world?"           45
+
+Kūtadanta bethought himself and rejoined slowly: "No, I do not.
+The same logic holds good universally; but there is a peculiarity
+about my self which renders it altogether different from
+everything else and also from other selves. There may be another
+man who feels exactly like me, thinks like me, and acts like me;
+suppose even he had the same name and the same kind of
+possessions, he would not be myself."                               46
+
+"True, Kūtadanta," answered Buddha, "he would not be thyself.
+Now, tell me, is the person who goes to school one, and that same
+person when he has finished his schooling another? Is it one who
+commits a crime, another who is punished by having his hands and
+feet cut off?"                                                      47
+
+"They are the same," was the reply.                                 48
+
+"Then sameness is constituted by continuity only?" asked the
+Tathāgata.                                                          49
+
+"Not only by continuity," said Kūtadanta, "but also and mainly by
+identity of character."                                             50
+
+"Very well," concluded the Buddha, "then thou agreest that
+persons can be the same, in the same sense as two flames of the
+same kind are called the same; and thou must recognize that in
+this sense another man of the same character and product of the
+same karma is the same as thou."                                    51
+
+"Well, I do," said the Brahman.                                     52
+
+The Buddha continued: "And in this same sense alone art thou the
+same to-day as yesterday. Thy nature is not constituted by the
+matter of which thy body consists, but by thy sankhāras, the
+forms of the body, of sensations, of thoughts. Thy person is the
+combination of the sankhāras. Wherever they are, thou art.
+Whithersoever they go, thou goest. Thus thou wilt recognize in a
+certain sense an identity of thy self, and in another sense a
+difference. But he who does not recognize the identity should
+deny all identity, and should say that the questioner is no
+longer the same person as he who a minute after receives the
+answer. Now consider the continuation of thy personality, which
+is preserved in thy karma. Dost thou call it death and
+annihilation, or fife and continued life?"                          53
+
+"I call it life and continued life," rejoined Kūtadanta, "for it
+is the continuation of my existence, but I do not care for that
+kind of continuation. All I care for is the continuation of self
+in the other sense, which makes of every man, whether identical
+with me or not, an altogether different person."                    54
+
+"Very well," said Buddha. "This is what thou desirest and this is
+the cleaving to self. This is thy error. All compound things are
+transitory: they grow and they decay. All compound things are
+subject to pain: they will be separated from what they love and
+be joined to what they abhor. All compound things lack a self, an
+ātman, an ego."                                                     55
+
+"How is that?" asked Kūtadanta.                                     56
+
+"Where is thy self?" asked the Buddha. And when Kūtadanta made no
+reply, he continued: "Thy self to which thou cleavest is a
+constant change. Years ago thou wast a small babe; then, thou
+wast a boy; then a youth, and now, thou art a man. Is there any
+identity of the babe and the man? There is an identity in a
+certain sense only. Indeed there is more identity between the
+flames of the first and the third watch, even though the lamp
+might have been extinguished during the second watch. Now which
+is thy true self, that of yesterday, that of to-day, or that of
+to-morrow, for the preservation of which thou clamorest?"           57
+
+Kūtadanta was bewildered. "Lord of the world," he said, "I see my
+error, but I am still confused."                                    58
+
+The Tathāgata continued: "It is by a process of evolution that
+sankhāras come to be. There is no sankhāra which has sprung into
+being without a gradual becoming. Thy sankhāras are the product
+of thy deeds in former existences. The combination of thy
+sankhāras is thy self. Wheresoever they are impressed thither thy
+self migrates. In thy sankhāras thou wilt continue to live and
+thou wilt reap in future existences the harvest sown now and in
+the past."                                                          59
+
+"Verily, O Lord," rejoined Kūtadanta, "this is not a fair
+retribution. I cannot recognize the justice that others after me
+will reap what I am sowing now."                                    60
+
+The Blessed One waited a moment and then replied: "Is all
+teaching in vain? Dost thou not understand that those others are
+thou thyself? Thou thyself wilt reap what thou sowest, not
+others.                                                             61
+
+"Think of a man who is ill-bred and destitute, suffering from the
+wretchedness of his condition. As a boy he was slothful and
+indolent, and when he grew up he had not learned a craft to earn
+a living. Wouldst thou say his misery is not the product of his
+own action, because the adult is no longer the same person as was
+the boy?                                                            62
+
+"Verily, I say unto thee: Not in the heavens, not in the midst of
+the sea, not if thou hidest thyself away in the clefts of the
+mountains, wilt thou find a place where thou canst escape the
+fruit of thine evil actions.                                        63
+
+"At the same time thou art sure to receive the blessings of thy
+good actions.                                                       64
+
+"The man who has long been traveling and who returns home in
+safety, the welcome of kinsfolk, friends, and acquaintances
+awaits. So, the fruits of his good works bid him welcome who has
+walked in the path of righteousness, when he passes over from the
+present life into the hereafter."                                   65
+
+Kūtadanta said: "I have faith in the glory and excellency of thy
+doctrines. My eye cannot as yet endure the light; but I now
+understand that there is no self, and the truth dawns upon me.
+Sacrifices cannot save, and invocations are idle talk. But how
+shall I find the path to life everlasting? I know all the Vedas
+by heart and have not found the truth."                             66
+
+Said the Buddha: "Learning is a good thing; but it availeth not.
+True wisdom can be acquired by practice only. Practise the truth
+that thy brother is the same as thou. Walk in the noble path of
+righteousness and thou wilt understand that while there is death
+in self, there is immortality in truth." 67
+
+Said Kūtadanta: "Let me take my refuge in the Blessed One, in the
+Dharma, and in the brotherhood. Accept me as thy disciple and let
+me partake of the bliss of immortality."                            68
+
+
+
+
+LIV.
+
+THE BUDDHA OMNIPRESENT.
+
+
+And the Blessed One thus addressed the brethren:                     1
+
+"Those only who do not believe, call me Gotama, but you call me
+the Buddha, the Blessed One, the Teacher. And this is right, for
+I have in this life entered Nirvāna, while the life of Gotama has
+been extinguished.                                                   2
+
+"Self has disappeared and the truth has taken its abode in me.
+This body of mine is Gotama's body and it will be dissolved in
+due time, and after its dissolution no one, neither God nor man,
+will see Gotama again. But the truth remains. The Buddha will not
+die; the Buddha will continue to live in the holy body of the
+law.                                                                 3
+
+"The extinction of the Blessed One will be by that passing away
+in which nothing remains that could tend to the formation of
+another self. Nor will it be possible to point out the Blessed
+One as being here or there. But it will be like a flame in a
+great body of blazing fire. That flame has ceased; it has
+vanished and it cannot be said that it is here or there. In the
+body of the Dharma, however, the Blessed One can be pointed out;
+for the Dharma has been preached by the Blessed One.                 4
+
+"Ye are my children, I am your father; through me have ye been
+released from your sufferings.                                       5
+
+"I myself having reached the other shore, help others to cross
+the stream; I myself having attained salvation, am a saviour of
+others; being comforted, I comfort others and lead them to the
+place of refuge.                                                     6
+
+"I shall fill with joy all the beings whose limbs languish; I
+shall give happiness to those who are dying from distress; I
+shall extend to them succor and deliverance. 7
+
+"I was born into the world as the king of truth for the salvation
+of the world.                                                        8
+
+"The subject on which I meditate is truth. The practice to which
+I devote myself is truth. The topic of my conversation is truth.
+My thoughts are always in the truth. For lo! my self has become
+the truth.                                                           9
+
+"Whosoever comprehendeth the truth will see the Blessed One, for
+the truth has been preached by the Blessed One."                    10
+
+
+
+
+LV.
+
+ONE ESSENCE, ONE LAW, ONE AIM.
+
+
+And the Tathāgata addressed the venerable Kassapa, to dispel the
+uncertainty and doubt of his mind, and he said:                      1
+
+"All things are made of one essence, yet things are different
+according to the forms which they assume under different
+impressions. As they form themselves so they act, and as they act
+so they are.                                                         2
+
+"It is, Kassapa, as if a potter made different vessels out of the
+same clay. Some of these pots are to contain sugar, others rice,
+others curds and milk; others still are vessels of impurity.
+There is no diversity in the clay used; the diversity of the pots
+is only due to the moulding hands of the potter who shapes them
+for the various uses that circumstances may require.                 3
+
+"And as all things originate from one essence, so they are
+developing according to one law and they are destined to one aim
+which is Nirvāna.                                                    4
+
+"Nirvāna comes to thee, Kassapa, when thou understandest
+thoroughly, and when thou livest according to thy understanding,
+that all things are of one essence and that there is but one law.
+Hence, there is but one Nirvāna as there is but one truth, not
+two or three.                                                        5
+
+"And the Tathāgata is the same unto all beings, differing in his
+attitude only in so far as all beings are different.                 6
+
+"The Tathāgata recreates the whole world like a cloud shedding
+its waters without distinction. He has the same sentiments for
+the high as for the low, for the wise as for the ignorant, for
+the noble-minded as for the immoral.                                 7
+
+"The great cloud full of rain comes up in this wide universe
+covering all countries and oceans to pour down its rain
+everywhere, over all grasses, shrubs, herbs, trees of various
+species, families of plants of different names growing on the
+earth, on the hills, on the mountains, or in the valleys.            8
+
+"Then, Kassapa, the grasses, shrubs, herbs, and wild trees suck
+the water emitted from that great cloud which is all of one
+essence and has been abundantly poured down; and they will,
+according to their nature, acquire a proportionate development,
+shooting up and producing blossoms and their fruits in season.       9
+
+"Rooted in one and the same soil, all those families of plants
+and germs are quickened by water of the same essence.               10
+
+"The Tathāgata, however, O Kassapa, knows the law whose essence
+is salvation, and whose end is the peace of Nirvāna. He is the
+same to all, and yet knowing the requirements of every single
+being, he does not reveal himself to all alike. He does not
+impart to them at once the fulness of omniscience, but pays
+attention to the disposition of various beings."                    11
+
+
+
+
+LVI.
+
+THE LESSON GIVEN TO RĀHULA.
+
+
+Before Rāhula, the son of Gotama Siddhattha and Yasodharā,
+attained to the enlightenment of true wisdom, his conduct was not
+always marked by a love of truth, and the Blessed One sent him to
+a distant vihāra to govern his mind and to guard his tongue.         1
+
+After some time the Blessed One repaired to the place, and Rāhula
+was filled with joy.                                                 2
+
+And the Blessed One ordered the boy to bring him; basin of water
+and to wash his feet, and Rāhula obeyed.                             3
+
+When Rāhula had washed the Tathāgata's feet, the Blessed One
+asked: "Is the water now fit for drinking?"                          4
+
+"No, my Lord," replied the boy, "the water is denied."               5
+
+Then the Blessed One said: "Now consider thine own case. Although
+thou art my son, and the grandchild of a king, although thou art
+a samana who has voluntarily given up everything, thou art unable
+to guard thy tongue from untruth, and thus defilest thou thy
+mind."                                                               6
+
+And when the water had been poured away, the Blessed One asked
+again: "Is this vessel now fit for holding water to drink?"          7
+
+"No, my Lord," replied Rāhula, "the vessel, too, has become
+unclean."                                                            8
+
+And the Blessed One said: "Now consider thine own case. Although
+thou wearest the yellow robe, art thou fit for any high purpose
+when thou hast become unclean like this vessel?"                     9
+
+Then the Blessed One, lifting up the empty basin and whirling it
+round, asked: "Art thou not afraid lest it should fall and
+break?"                                                             10
+
+"No, my Lord," replied Rāhula, "the vessel is but cheap, and its
+loss will not amount to much."                                      11
+
+"Now consider thine own case," said the Blessed One. "Thou art
+whirled about in endless eddies of transmigration, and as thy
+body is made of the same substance as other material things that
+will crumble to dust, there is no loss if it be broken. He who is
+given to speaking untruths is an object of contempt to the wise."   12
+
+Rāhula was filled with shame, and the Blessed One addressed him
+once more: "Listen, and I will tell thee a parable:                 13
+
+"There was a king who had a very powerful elephant, able to cope
+with five hundred ordinary elephants. When going to war, the
+elephant was armed with sharp swords on his tusks, with scythes
+on his shoulders, spears on his feet, and an iron ball at his
+tail. The elephant-master rejoiced to see the noble creature so
+well equipped, and, knowing that a slight wound by an arrow in
+the trunk would be fatal, he had taught the elephant to keep his
+trunk well coiled up. But during the battle the elephant
+stretched forth his trunk to seize a sword. His master was
+frightened and consulted with the king, and they decided that the
+elephant was no longer fit to be used in battle.                    14
+
+"O Rāhula! if men would only guard their tongues all would be
+well! Be like the fighting elephant who guards his trunk against
+the arrow that strikes in the center.                               15
+
+"By love of truth the sincere escape iniquity. Like the elephant
+well subdued and quiet, who permits the king to mount on his
+trunk, thus the man that reveres righteousness will endure
+faithfully throughout his life."                                    16
+
+Rāhula hearing these words was filled with deep sorrow; he never
+again gave any occasion for complaint, and forthwith he
+sanctified his life by earnest exertions.                           17
+
+
+
+
+LVII.
+
+THE SERMON ON ABUSE.
+
+
+And the Blessed One observed the ways of society and noticed how
+much misery came from malignity and foolish offences done only to
+gratify vanity and self-seeking pride.                               1
+
+And the Buddha said: "If a man foolishly does me wrong, I will
+return to him the protection of my ungrudging love; the more evil
+comes from him, the more good shall go from me; the fragrance of
+goodness always comes to me, and the harmful air of evil goes to
+him."                                                                2
+
+A foolish man learning that the Buddha observed the principle of
+great love which commends the return of good for evil, came and
+abused him. The Buddha was silent, pitying his folly.                3
+
+When the man had finished his abuse, the Buddha asked him,
+saying: "Son, if a man declined to accept a present made to him,
+to whom would it belong?" And he answered: "In that case it would
+belong to the man who offered it."                                   4
+
+"My son," said the Buddha, "thou hast railed at me, but I decline
+to accept thy abuse, and request thee to keep it thyself. Will it
+not be a source of misery to thee? As the echo belongs to the
+sound, and the shadow to the substance, so misery will overtake
+the evil-doer without fail."                                         5
+
+The abuser made no reply, and Buddha continued:                      6
+
+"A wicked man who reproaches a virtuous one is like one who looks
+up and spits at heaven; the spittle soils not the heaven, but
+comes back and defiles his own person.                               7
+
+"The slanderer is like one who flings dust at another when the
+wind is contrary; the dust does but return on him who threw it.
+The virtuous man cannot be hurt and the misery that the other
+would inflict comes back on himself."                                8
+
+The abuser went away ashamed, but he came again and took refuge
+in the Buddha, the Dharma, and the Sangha.                           9
+
+
+
+
+LVIII.
+
+THE BUDDHA REPLIES TO THE DEVA.
+
+
+On a certain day when the Blessed One dwelt at Jetavana, the
+garden of Anāthapindika, a celestial deva came to him in the
+shape of a Brahman whose countenance was bright and whose
+garments were white like snow. The deva asked questions which the
+Blessed One answered,                                                1
+
+The deva said: "What is the sharpest sword? What is is the
+deadliest poison? What is the fiercest fire? What is the darkest
+night?"                                                              2
+
+The Blessed One replied: "A word spoken in wrath is the sharpest
+sword; covetousness is the deadliest poison; passion is the
+fiercest fire; ignorance is the darkest night."                      3
+
+The deva said: "Who gains the greatest benefit? Who loses most?
+Which armor is invulnerable? What is the best weapon?"               4
+
+The Blessed One replied: "He is the greatest gainer who gives to
+others, and he loses most who greedily receives without
+gratitude. Patience is an invulnerable armor; wisdom is the best
+weapon."                                                             5
+
+The deva said: "Who is the most dangerous thief? What is the most
+precious treasure? Who is most successful in taking away by
+violence not only on earth, but also in heaven? What is the
+securest treasure-trove?"                                            6
+
+The Blessed One replied: "Evil thought is the most dangerous
+thief; virtue is the most precious treasure. The mind takes
+possession of everything not only on earth, but also in heaven,
+and immortality is its securest treasure-trove."                     7
+
+The deva said: "What is attractive? What is disgusting? What is
+the most horrible pain? What is the greatest enjoyment?"             8
+
+The Blessed One replied: "Good is attractive; evil is disgusting.
+A bad conscience is the most tormenting pain; deliverance is the
+height of bliss."                                                    9
+
+The deva asked: "What causes ruin in the world? What breaks off
+friendships? What is the most violent fever? Who is the best
+physician?"                                                         10
+
+The Blessed One replied: "Ignorance causes the ruin of the world.
+Envy and selfishness break off friendships. Hatred is the most
+violent fever, and the Buddha is the best physician."               11
+
+The deva then asked and said: "Now I have only one doubt to be
+solved; pray, clear it away: What is it fire can neither burn,
+nor moisture corrode, nor wind crush down, but is able to reform
+the whole world?"                                                   12
+
+The Blessed One replied: "Blessing! Neither fire, nor moisture,
+nor wind can destroy the blessing of a good deed, and blessings
+reform the whole world."                                            13
+
+The deva, having heard the words of the Blessed One, was full of
+exceeding joy. Clasping his hands, he bowed down before him in
+reverence, and disappeared suddenly from the presence of the
+Buddha.                                                             14
+
+
+
+
+LIX.
+
+WORDS OF INSTRUCTION.
+
+
+The bhikkhus came to the Blessed One, and having saluted him with
+clasped hands they said:                                             1
+
+"O Master, thou all-seeing one, we all wish to learn; our ears
+are ready to hear, thou art our teacher, thou art incomparable.
+Cut off our doubt, inform us of the blessed Dharma, O thou of
+great understanding; speak in the midst of us, O thou who art
+all-seeing, as is the thousand-eyed Lord of the gods.                2
+
+"We will ask the muni of great understanding, who has crossed the
+stream, gone to the other shore, is blessed and of a firm mind:
+How does a bhikkhu wander rightly in the world, after having gone
+out from his house and driven away desire?"                          3
+
+The Buddha said:                                                     4
+
+"Let the bhikkhu subdue his passion for human and celestial
+pleasures, then, having conquered existence, he will command the
+Dharma. Such a one will wander rightly in the world.                 5
+
+"He whose lusts have been destroyed, who is free from pride, who
+has overcome all the ways of passion, is subdued, perfectly
+happy, and of a firm mind. Such a one will wander rightly in the
+world.                                                               6
+
+"Faithful is he who is possessed of knowledge, seeing the way
+that leads to Nirvāna; he who is not a partisan; he who is pure
+and virtuous, and has removed the veil from his eyes. Such a one
+will wander rightly in the world."                                   7
+
+Said the bhikkhus: "Certainly, O Bhagavat, it is so: whichever
+bhikkhu lives in this way, subdued and having overcome all bonds,
+such a one will wander rightly in the world."                        8
+
+The Blessed One said:                                                9
+
+"Whatever is to be done by him who aspires to attain the
+tranquillity of Nirvāna let him be able and upright,
+conscientious and gentle, and not proud.                            10
+
+"Let a man's pleasure be the Dharma, let him delight in the
+Dharma, let him stand fast in the Dharma, let him know how to
+inquire into the Dharma, let him not raise any dispute that
+pollutes the Dharma, and let him spend his time in pondering on
+the well-spoken truths of the Dharma.                               11
+
+"A treasure that is laid up in a deep pit profits nothing and may
+easily be lost. The real treasure that is laid up through charity
+and piety, temperance, self-control, or deeds of merit, is hid
+secure and cannot pass away. It is never gained by despoiling or
+wronging others, and no thief can steal it. A man, when he dies,
+must leave the fleeting wealth of the world, but this treasure of
+virtuous acts he takes with him. Let the wise do good deeds; they
+are a treasure that can never be lost."                             12
+
+And the bhikkhus praised the wisdom of the Tathāgata:               13
+
+"Thou hast passed beyond pain; thou art holy, O Enlightened One,
+we consider thee one that has destroyed his passions. Thou art
+glorious, thoughtful, and of great understanding. O thou who
+puttest an end to pain, thou hast carried us across our doubt.      14
+
+"Because thou sawst our longing and carriedst us across our
+doubt, adoration be to thee, O muni, who hast attained the
+highest good in the ways of wisdom.                                 15
+
+"The doubt we had before, thou hast cleared away, O thou
+clearly-seeing one; surely thou art a great thinker, perfectly
+enlightened, there is no obstacle for thee.                         16
+
+"And all thy troubles are scattered and cut off; thou art calm,
+subdued, firm, truthful.                                            17
+
+"Adoration be to thee, O noble sage, adoration be to thee, O thou
+best of beings; in the world of men and gods there is none equal
+to thee.                                                            18
+
+"Thou art the Buddha, thou art the Master, thou art the muni that
+conquers Māra; after having cut off desire thou hast crossed over
+and carriest this generation to the other shore."                   19
+
+
+
+
+LX.
+
+AMITĀBHA.
+
+
+One of the disciples came to the Blessed One with a trembling
+heart and his mind full of doubt. And he asked the Blessed One:
+"O Buddha, our Lord and Master, why do we give up the pleasures
+of the world, if thou forbiddest us to work miracles and to
+attain the supernatural? Is not Amitābha, the infinite light of
+revelation, the source of innumerable miracles?"                     1
+
+And the Blessed One, seeing the anxiety of a truth-seeking mind,
+said: "O sāvaka, thou art a novice among the novices, and thou
+art swimming on the surface of samsāra. How long will it take
+thee to grasp the truth? Thou hast not understood the words of
+the Tathāgata. The law of karma is irrefragable, and
+supplications have no effect, for they are empty words."             2
+
+Said the disciple: "So sayest thou there are no miraculous and
+wonderful things?"                                                   3
+
+And the Blessed One replied:                                         4
+
+"Is it not a wonderful thing, mysterious and miraculous to the
+worldling, that a man who commits wrong can become a saint, that
+he who attains to true enlightenment will find the path of truth
+and abandon the evil ways of selfishness?                            5
+
+"The bhikkhu who renounces the transient pleasures of the world
+for the eternal bliss of holiness, performs the only miracle that
+can truly be called a miracle.                                       6
+
+"A holy man changes the curses of karma into blessings. The
+desire to perform miracles arises either from covetousness or
+from vanity.                                                         7
+
+"That mendicant does right who does not think: 'People should
+salute me'; who, though despised by the world, yet cherishes no
+ill-will towards it.                                                 8
+
+"That mendicant does right to whom omens, meteors, dreams, and
+signs are things abolished; he is free from all their evils.         9
+
+"Amitābha, the unbounded light, is the source of wisdom, of
+virtue, of Buddhahood. The deeds of sorcerers and miracle-mongers
+are frauds, but what is more wondrous, more mysterious, more
+miraculous than Amitābha?"                                          10
+
+"But, Master," continued the sāvaka, "is the promise of the happy
+region vain talk and a myth?"                                       11
+
+"What is this promise?" asked the Buddha; and the disciple
+replied:                                                            12
+
+"There is in the west a paradise called the Pure Land,
+exquisitely adorned with gold and silver and precious gems. There
+are pure waters with golden sands, surrounded by pleasant walks
+and covered with large lotus flowers. Joyous music is heard, and
+flowers rain down three times a day. There are singing birds
+whose harmonious notes proclaim the praises of religion, and in
+the minds of those who listen to their sweet sounds, remembrance
+arises of the Buddha, the law, and the brotherhood. No evil birth
+is possible there, and even the name of hell is unknown. He who
+fervently and with a pious mind repeats the words 'Amitābha
+Buddha' will be transported to the happy region of this pure
+land, and when death draws nigh, the Buddha, with a company of
+saintly followers, will stand before him, and there will be
+perfect tranquillity."                                              13
+
+"In truth," said the Buddha, "there is such a happy paradise. But
+the country is spiritual and it is accessible only to those that
+are spiritual. Thou sayest it lies in the west. This means, look
+for it where he who enlightens the world resides. The sun sinks
+down and leaves us in utter darkness, the shades of night steal
+over us, and Māra, the evil one, buries our bodies in the grave.
+Sunset is nevertheless no extinction, and where we imagine we see
+extinction, there is boundless light and inexhaustible life."       14
+
+"I understand," said the sāvaka, "that the story of the Western
+Paradise is not literally true."                                    15
+
+"Thy description of paradise," the Buddha continued, "is
+beautiful; yet it is insufficient and does little justice to the
+glory of the pure land. The worldly can speak of it in a worldly
+way only; they use worldly similes and worldly words. But the
+pure land in which the pure live is more beautiful than thou
+canst say or imagine.                                               16
+
+"However, the repetition of the name Amitābha Buddha is
+meritorious only if thou speak it with such a devout attitude of
+mind as will cleanse thy heart and attune thy will to do works of
+righteousness. He only can reach the happy land whose soul is
+filled with the infinite light of truth. He only can live and
+breathe in the spiritual atmosphere of the Western Paradise who
+has attained enlightenment.                                         17
+
+"Verily I say unto thee, the Tathāgata lives in the pure land of
+eternal bliss even now while he is still in the body; and the
+Tathāgata preaches the law of religion unto thee and unto the
+whole world, so that thou and thy brethren may attain the same
+peace and the same happiness."                                      18
+
+Said the disciple: "Teach me, O Lord, the meditations to which I
+must devote myself in order to let my mind enter into the
+paradise of the pure land."                                         19
+
+Buddha said: "There are five meditations.                           20
+
+"The first meditation is the meditation of love in which thou
+must so adjust thy heart that thou longest for the weal and
+welfare of all beings, including the happiness of thine enemies.    21
+
+"The second meditation is the meditation of pity, in which thou
+thinkest of all beings in distress, vividly representing in thine
+imagination their sorrows and anxieties so as to arouse a deep
+compassion for them in thy soul.                                    22
+
+"The third meditation is the meditation of joy in which thou
+thinkest of the prosperity of others and rejoicest with their
+rejoicings.                                                         23
+
+"The fourth meditation is the meditation on impurity, in which
+thou considerest the evil consequences of corruption, the effects
+of wrongs and evils. How trivial is often the pleasure of the
+moment and how fatal are its consequences!                          24
+
+"The fifth meditation is the meditation on serenity, in which
+thou risest above love and hate, tyranny and thraldom, wealth and
+want, and regardest thine own fate with impartial calmness and
+perfect tranquillity.                                               25
+
+"A true follower of the Tathāgata founds not his trust upon
+austerities or rituals but giving up the idea of self relies with
+his whole heart upon Amitābha, which is the unbounded light of
+truth."                                                             26
+
+The Blessed One after having explained his doctrine of Amitābha,
+the immeasurable light which makes him who receives it a Buddha,
+looked into the heart of his disciple and saw still some doubts
+and anxieties. And the Blessed One said: "Ask me, my son, the
+questions which weigh upon thy soul."                               27
+
+And the disciple said: "Can a humble monk, by sanctifying
+himself, acquire the talents of supernatural wisdom called
+Abhińńas and the supernatural powers called Iddhi? Show me the
+Iddhi-pāda, the path to the highest wisdom? Open to me the Jhānas
+which are the means of acquiring samādhi, the fixity of mind
+which enraptures the soul."                                         28
+
+And the Blessed One said: "Which are the Abhińńas?"                 29
+
+The disciple replied: "There are six Abhińńas: (1) The celestial
+eye; (2) the celestial ear; (3) the body at will or the power of
+transformation; (4) the knowledge of the destiny of former
+dwellings, so as to know former states of existence; (5) the
+faculty of reading the thoughts of others; and (6) the knowledge
+of comprehending the finality of the stream of life."               30
+
+And the Blessed One replied: "These are wondrous things; but
+verily, every man can attain them. Consider the abilities of
+thine own mind; thou wert born about two hundred leagues from
+here and canst thou not in thy thought, in an instant travel to
+thy native place and remember the details of thy father's home?
+Seest thou not with thy mind's eye the roots of the tree which is
+shaken by the wind without being overthrown? Does not the
+collector of herbs see in his mental vision, whenever he pleases,
+any plant with its roots, its stem, its fruits, leaves, and even
+the uses to which it can be applied? Cannot the man who
+understands languages recall to his mind any word whenever he
+pleases, knowing its exact meaning and import? How much more does
+the Tathāgata understand the nature of things; he looks into the
+hearts of men and reads their thoughts. He knows the evolution of
+beings and foresees their ends."                                    31
+
+Said the disciple: "Then the Tathāgata teaches that man can
+attain through the Jhānas the bliss of Abhińńa."                    32
+
+And the Blessed One asked in reply: "Which are the Jhānas through
+which man reaches Abhińńa?"                                         33
+
+The disciple replied: "There are four Jhānas. The first Jhāna is
+seclusion in which one must free his mind from sensuality; the
+second Jhāna is a tranquillity of mind full of joy and gladness;
+the third Jhāna is a taking delight in things spiritual; the
+fourth Jhāna is a state of perfect purity and peace in which the
+mind is above all gladness and grief."                              34
+
+"Good, my son," enjoined the Blessed One. "Be sober and abandon
+wrong practices which serve only to stultify the mind."             35
+
+Said the disciple: "Forbear with me, O Blessed One, for I have
+faith without understanding and I am seeking the truth. O Blessed
+One, O Tathāgata, my Lord and Master, teach me the Iddhipāda."      36
+
+The Blessed One said: "There are four means by which Iddhi is
+acquired; (1) Prevent bad qualities from arising. (2) Put away
+bad qualities which have arisen. (3) Produce goodness that does
+not yet exist. (4) Increase goodness which already
+exists.--Search with sincerity, and persevere in the search. In
+the end thou wilt find the truth."                                  37
+
+
+
+
+LXI.
+
+THE TEACHER UNKNOWN.
+
+
+And the Blessed One said to Ānanda:                                  1
+
+"There are various kinds of assemblies, O Ānanda; assemblies of
+nobles, of Brahmans, of householders, of bhikkhus, and of other
+beings. When I used to enter an assembly, I always became, before
+I seated myself, in color like unto the color of my audience, and
+in voice like unto their voice. I spoke to them in their language
+and then with religious discourse, I instructed, quickened, and
+gladdened them.                                                      2
+
+"My doctrine is like the ocean, having the same eight wonderful
+qualities.                                                           3
+
+"Both the ocean and my doctrine become gradually deeper. Both
+preserve their identity under all changes. Both cast out dead
+bodies upon the dry land. As the great rivers, when falling into
+the main, lose their names and are thenceforth reckoned as the
+great ocean, so all the castes, having renounced their lineage
+and entered the Sangha, become brethren and are reckoned the sons
+of Sakyamuni. The ocean is the goal of all streams and of the
+rain from the clouds, yet is it never overflowing and never
+emptied: so the Dharma is embraced by many millions of people,
+yet it neither increases nor decreases. As the great ocean has
+only one taste, the taste of salt, so my doctrine has only one
+flavor, the flavor of emancipation. Both the ocean and the Dharma
+are full of gems and pearls and jewels, and both afford a
+dwelling-place for mighty beings.                                    4
+
+"These are the eight wonderful qualities in which my doctrine
+resembles the ocean.                                                 5
+
+"My doctrine is pure and it makes no discrimination between noble
+and ignoble, rich and poor.                                          6
+
+"My doctrine is like unto water which cleanses all without
+distinction.                                                         7
+
+"My doctrine is like unto fire which consumes all things that
+exist between heaven and earth, great and small.                     8
+
+"My doctrine is like unto the heavens, for there is room in it,
+ample room for the reception of all, for men and women, boys and
+girls, the powerful and the lowly.                                   9
+
+"But when I spoke, they knew me not and would say, 'Who may this
+be who thus speaks, a man or a god?' Then having instructed,
+quickened, and gladdened them with religious discourse, I would
+vanish away. But they knew me not, even when I vanished away."      10
+
+
+
+
+PARABLES AND STORIES.
+
+
+LXII.
+
+PARABLES.
+
+
+And the Blessed One thought: "I have taught the truth which is
+excellent in the beginning, excellent in the middle, and
+excellent in the end; it is glorious in its spirit and glorious
+in its letter. But simple as it is, the people cannot understand
+it. I must speak to them in their own language. I must adapt my
+thoughts to their thoughts. They are like unto children, and love
+to hear tales. Therefore, I will tell them stories to explain the
+glory of the Dharma. If they cannot grasp the truth in the
+abstract arguments by which I have reached it, they may
+nevertheless come to understand it, if it is illustrated in
+parables."                                                           1
+
+
+
+
+LXIII.
+
+THE WIDOW'S TWO MITES AND THE PARABLE OF THE THREE MERCHANTS.
+
+
+There was once a lone widow who was very destitute, and having
+gone to the mountain she beheld hermits holding a religious
+assembly. Then the woman was filled with joy, and uttering
+praises, said, "It is well, holy priests! but while others give
+precious things such as the ocean caves produce, I have nothing
+to offer." Having spoken thus and having searched herself in vain
+for something to give, she recollected that some time before she
+had found in a dungheap two coppers, so taking these she offered
+them forthwith as a gift to the priesthood in charity.               1
+
+The superior of the priests, a saint who could read the hearts of
+men, disregarding the rich gifts of others and beholding the deep
+faith dwelling in the heart of this poor widow, and wishing the
+priesthood to esteem rightly her religious merit, burst forth
+with full voice in a canto. He raised his right hand and said,
+"Reverend priests attend!" and then he proceeded:                    2
+
+     "The coppers of this poor widow
+     To all purpose are more worth
+     Than all the treasures of the oceans
+     And the wealth of the broad earth.                              3
+         "As an act of pure devotion
+         She has done a pious deed;
+         She has attained salvation,
+         Being free from selfish greed."                             4
+
+The woman was mightily strengthened in her mind by this thought,
+and said, "It is even as the Teacher says: what I have done is as
+much as if a rich man were to give up all his wealth."               5
+
+And the Teacher said: "Doing good deeds is like hoarding up
+treasures," and he expounded this truth in a parable:                6
+
+"Three merchants set out on their travels, each with his capital;
+one of them gained much, the second returned with his capital,
+and the third one came home after having lost his capital. What
+is true in common life applies also to religion.                     7
+
+"The capital is the state a man has reached, the gain is heaven;
+the loss of his capital means that a man will be born in a lower
+state, as a denizen of hell or as an animal. These are the
+courses that are open to the sinner.                                 8
+
+"He who brings back his capital, is like unto one who is born
+again as a man. Those who through the exercise of various virtues
+become pious householders will be born again as men, for all
+beings will reap the fruit of their actions. But he who increases
+his capital is like unto one who practises eminent virtues. The
+virtuous, excellent man attains in heaven to the glorious state
+of the gods."                                                        9
+
+
+
+
+LXIV.
+
+THE MAN BORN BLIND.
+
+
+There was a man born blind, and he said: "I do not believe in the
+world of light and appearance. There are no colors, bright or
+sombre. There is no sun, no moon, no stars. No one has witnessed
+these things."                                                       1
+
+His friends remonstrated with him, but he clung to his opinion:
+"What you say that you see," he objected, "are illusions. If
+colors existed I should be able to touch them. They have no
+substance and are not real. Everything real has weight, but I
+feel no weight where you see colors."                                2
+
+In those days there was a physician who was called to see the
+blind man. He mixed four simples, and when he applied them to the
+cataract of the blind man the gray film melted, and his eyes
+acquired the faculty of sight.                                       3
+
+The Tathāgata is the physician, the cataract is the illusion of
+the thought "I am," and the four simples are the four noble
+truths.                                                              4
+
+
+
+
+LXV.
+
+THE LOST SON.
+
+
+There was a householder's son who went away into a distant
+country, and while the father accumulated immeasurable riches,
+the son became miserably poor. And the son while searching for
+food and clothing happened to come to the country in which his
+father lived. And the father saw him in his wretchedness, for he
+was ragged and brutalized by poverty, and ordered some of his
+servants to call him.                                                1
+
+When the son saw the place to which he was conducted, he thought,
+"I must have evoked the suspicion of a powerful man, and he will
+throw me into prison." Full of apprehension he made his escape
+before he had seen his father.                                       2
+
+Then the father sent messengers out after his son, who was caught
+and brought back in spite of his cries and lamentations.
+Thereupon the father ordered his servants to deal tenderly with
+his son, and he appointed a laborer of his son's rank and
+education to employ the lad as a helpmate on the estate. And the
+son was pleased with his new situation.                              3
+
+From the window of his palace the father watched the boy, and
+when he saw that he was honest and industrious, he promoted him
+higher and higher.                                                   4
+
+After some time, he summoned his son and called together all his
+servants, and made the secret known to them. Then the poor man
+was exceedingly glad and he was full of joy at meeting his
+father.                                                              5
+
+Little by little must the minds of men be trained for higher
+truths.                                                              6
+
+
+
+
+LXVI.
+
+THE GIDDY FISH.
+
+
+There was a bhikkhu who had great difficulty in keeping his
+senses and passions under control; so, resolving to leave the
+Order, he came to the Blessed One to ask him for a release from
+the vows. And the Blessed One said to the bhikkhu:                   1
+
+"Take heed, my son, lest thou fall a prey to the passions of thy
+misguided heart. For I see that in former existences, thou hast
+suffered much from the evil consequences of lust, and unless thou
+learnest to conquer thy sensual desire, thou wilt in this life be
+ruined through thy folly.                                            2
+
+"Listen to a story of another existence of thine, as a fish.         3
+
+"The fish could be seen swimming lustily in the river, playing
+with his mate. She, moving in front, suddenly perceived the
+meshes of a net, and slipping around escaped the danger; but he,
+blinded by love, shot eagerly after her and fell straight into
+the mouth of the net. The fisherman pulled the net up, and the
+fish, who complained bitterly of his sad fate, saying, 'this
+indeed is the bitter fruit of my folly,' would surely have died
+if the Bodhisatta had not chanced to come by, and, understanding
+the language of the fish, took pity on him. He bought the poor
+creature and said to him: 'My good fish, had I not caught sight
+of thee this day, thou wouldst have lost thy life. I shall save
+thee, but henceforth avoid the evil of lust.' With these words he
+threw the fish into the water.                                       4
+
+"Make the best of the time of grace that is offered to thee in
+thy present existence, and fear the dart of passion which, if
+thou guard not thy senses, will lead thee to destruction."           5
+
+
+
+
+LXVII
+
+THE CRUEL CRANE OUTWITTED.
+
+
+A tailor who used to make robes for the brotherhood was wont to
+cheat his customers, and thus prided himself on being smarter
+than other men. But once, on entering upon an important business
+transaction with a stranger, he found his master in fraudulent
+practices, and suffered a heavy loss.                                1
+
+And the Blessed One said: "This is not an isolated incident in
+the greedy tailor's fate; in other incarnations he suffered
+similar losses, and by trying to dupe others ultimately ruined
+himself.                                                             2
+
+"This same greedy character lived many generations ago as a crane
+near a pond, and when the dry season set in he said to the fishes
+with a bland voice: 'Are you not anxious for your future welfare?
+There is at present very little water and still less food in this
+pond. What will you do should the whole pond become dry, in this
+drought?'                                                            3
+
+'Yes, indeed' said the fishes, 'what should we do?'                  4
+
+"Replied the crane: 'I know a fine, large lake, which never
+becomes dry. Would you not like me to carry you there in my
+beak?' When the fishes began to distrust the honesty of the
+crane, he proposed to have one of them sent over to the lake to
+see it; and a big carp at last decided to take the risk for the
+sake of the others, and the crane carried him to a beautiful lake
+and brought him back in safety. Then all doubt vanished, and the
+fishes gained confidence in the crane, and now the crane took
+them one by one out of the pond and devoured them on a big
+varana-tree.                                                         5
+
+"There was also a lobster in the pond, and when it listed the
+crane to eat him too, he said: 'I have taken all the fishes away
+and put them in a fine, large lake. Come along. I shall take
+thee, too!'                                                          6
+
+'But how wilt thou hold me to carry me along?' asked the lobster.    7
+
+'I shall take hold of thee with my beak,' said the crane.            8
+
+'Thou wilt let me fall if thou carry me like that. I will not go
+with thee!' replied the lobster.                                     9
+
+'Thou needst not fear,' rejoined the crane; 'I shall hold thee
+quite tight all the way.'                                           10
+
+"Then said the lobster to himself: 'If this crane once gets hold
+of a fish, he will certainly never let him go in a lake! Now if
+he should really put me into the lake it would be splendid; but
+if he does not, then I will cut his throat and kill him!' So he
+said to the crane: 'Look here, friend, thou wilt not be able to
+hold me tight enough; but we lobsters have a famous grip. If thou
+wilt let me catch hold of thee round the neck with my claws, I
+shall be glad to go with thee.'                                     11
+
+"The crane did not see that the lobster was trying to outwit him,
+and agreed. So the lobster caught hold of his neck with his claws
+as securely as with a pair of blacksmith's pincers, and called
+out: 'Ready, ready, go!'                                            12
+
+"The crane took him and showed him the lake, and then turned off
+toward the varana-tree. 'My dear uncle!' cried the lobster, 'The
+lake lies that way, but thou art taking me this other way.'         13
+
+"Answered the crane: 'Thinkest thou so? Am I thy dear uncle? Thou
+meanest me to understand, I suppose, that I am thy slave, who has
+to lift thee up and carry thee about with him, where thou
+pleasest! Now cast thine eye upon that heap of fish-bones at the
+root of yonder varana-tree. Just as I have eaten those fish,
+every one of them, just so will I devour thee also!'                14
+
+'Ah! those fishes got eaten through their own stupidity,'
+answered the lobster, 'but I am not going to let thee kill me. On
+the contrary, it is thou that I am going to destroy. For thou, in
+thy folly, hast not seen that I have outwitted thee. If we die,
+we both die together; for I will cut off this head of thine and
+cast it to the ground!' So saying, he gave the crane's neck a
+pinch with his claws as with a vise.                                15
+
+"Then gasping, and with tears trickling from his eyes, and
+trembling with the fear of death, the crane besought the lobster,
+saying: 'O, my Lord! Indeed I did not intend to eat thee. Grant
+me my life!'                                                        16
+
+'Very well! fly down and put me into the lake,' replied the
+lobster.                                                            17
+
+"And the crane turned round and stepped down into the lake, to
+place the lobster on the mud at its edge. Then the lobster cut
+the crane's neck through as clean as one would cut a lotus-stalk
+with a hunting-knife, and then entered the water!"                  18
+
+When the Teacher had finished this discourse, he added: "Not now
+only was this man outwitted in this way, but in other existences,
+too, by his own intrigues."                                         19
+
+
+
+
+LXVIII.
+
+FOUR KINDS OF MERIT.
+
+
+There was a rich man who used to invite all the Brahmans of the
+neighborhood to his house, and, giving them rich gifts, offered
+great sacrifices to the gods.                                        1
+
+And the Blessed One said: "If a man each month repeat a thousand
+sacrifices and give offerings without ceasing, he is not equal to
+him who but for one moment fixes his mind upon righteousness."       2
+
+The world-honored Buddha continued: "There are four kinds of
+offering: first, when the gifts are large and the merit small;
+secondly, when the gifts are small and the merit small; thirdly,
+when the gifts are small and the merit large; and fourthly, when
+the gifts are large and the merit is also large.                     3
+
+"The first is the case of the deluded man who takes away life for
+the purpose of sacrificing to the gods, accompanied by carousing
+and feasting. Here the gifts are great, but the merit is small
+indeed.                                                              4
+
+"The gifts are small and the merit is also small, when from
+covetousness and an evil heart a man keeps to himself a part of
+that which he intends to offer.                                      5
+
+"The merit is great, however, while the gift is small, when a man
+makes his offering from love and with a desire to grow in wisdom
+and in kindness.                                                     6
+
+"Lastly, the gift is large and the merit is large, when a wealthy
+man, in an unselfish spirit and with the wisdom of a Buddha,
+gives donations and founds institutions for the best of mankind
+to enlighten the minds of his fellow-men and to administer unto
+their needs."                                                        7
+
+
+
+
+LXIX.
+
+THE LIGHT OF THE WORLD.
+
+
+There was a certain Brahman in Kosambī, a wrangler and well
+versed in the Vedas. As he found no one whom he regarded his
+equal in debate he used to carry a lighted torch in his hand, and
+when asked for the reason of his strange conduct, he replied:
+"The world is so dark that I carry this torch to light it up, as
+far as I can."                                                       1
+
+A samana sitting in the market-place heard these words and said:
+"My friend, if thine eyes are blind to the sight of the
+omnipresent light of the day, do not call the world dark. Thy
+torch adds nothing to the glory of the sun and thy intention to
+illumine the minds of others is as futile as it is arrogant."        2
+
+Whereupon the Brahman asked: "Where is the sun of which thou
+speakest?" And the samana replied: "The wisdom of the Tathāgata
+is the sun of the mind. His radiancy is glorious by day and
+night, and he whose faith is strong will not lack light on the
+path to Nirvāna where he will inherit bliss everlasting."            3
+
+
+
+
+LXX.
+
+LUXURIOUS LIVING.
+
+
+While the Buddha was preaching his doctrine for the conversion of
+the world in the neighborhood of Savatthi, a man of great wealth
+who suffered from many ailmemts came to him with clasped hands
+and said: "World-honored Buddha, pardon me for my want of respect
+in not saluting thee as I ought, but I suffer greatly from
+obesity, excessive drowsiness, and other complaints, so that I
+cannot move without pain."                                           1
+
+The Tathāgata, seeing the luxuries with which the man was
+surrounded asked him: "Hast thou a desire to know the cause of
+thy ailments?" And when the wealthy man expressed his willingness
+to learn, the Blessed One said: "There are five things which
+produce the condition of which thou complainest: opulent dinners,
+love of sleep, hankering after pleasure, thoughtlessness, and
+lack of occupation. Exercise self-control at thy meals, and take
+upon thyself some duties that will exercise thy abilities and
+make thee useful to thy fellow-men. In following this advice thou
+wilt prolong thy life."                                              2
+
+The rich man remembered the words of the Buddha and after some
+time having recovered his lightness of body and youthful buoyancy
+returned to the Worldhonored One and, coming afoot without horses
+and attendants, said to him: "Master, thou hast cured my bodily
+ailments; I come now to seek enlightenment of my mind."              3
+
+And the Blessed One said: "The worldling nourishes his body, but
+the wise man nourishes his mind. He who indulges in the
+satisfaction of his appetites works his own destruction; but he
+who walks in the path will have both the salvation from evil and
+a prolongation of life."                                             4
+
+
+
+
+LXXI.
+
+THE COMMUNICATION OF BLISS.
+
+
+Annabhāra, the slave of Sumana, having just cut the grass on the
+meadow, saw a samana with his bowl begging for food. Throwing
+down his bundle of grass he ran into the house and returned with
+the rice that had been provided for his own food.                    1
+
+The samana ate the rice and gladdened him with words of religious
+comfort.                                                             2
+
+The daughter of Sumana having observed the scene from a window
+called out: "Good! Annabhāra, good! Very good!"                      3
+
+Sumana hearing these words inquired what she meant, and on being
+informed about Annabhāra's devotion and the words of comfort he
+had received from the samana, went to his slave and offered him
+money to divide the bliss of his offering.                           4
+
+"My lord," said Annabhāra, "let me first ask the venerable man."
+And approaching the samana, he said: "My master has asked me to
+share with him the bliss of the offering I made thee of my
+allowance of rice. Is it right that I should divide it with him?"    5
+
+The samana replied in a parable. He said: "In a village of one
+hundred houses a single light was burning. Then a neighbor came
+with his lamp and lit it; and in this same way the light was
+communicated from house to house and the brightness in the
+village was increased. Thus the light of religion may be diffused
+without stinting him who communicates it. Let the bliss of thy
+offering also be diffused. Divide it."                               6
+
+Annabhāra returned to his master's house and said to him: "I
+present thee, my lord, with a share of the bliss of my offering.
+Deign to accept it."                                                 7
+
+Sumana accepted it and offered his slave a sum of money, but
+Annabhāra replied: "Not so, my lord; if I accept thy money it
+would appear as if I sold thee my share. Bliss cannot be sold; I
+beg thou wilt accept it as a gift."                                  8
+
+The master replied: "Brother Annabhāra, from this day forth thou
+shalt be free. Live with me as my friend and accept this present
+as a token of my respect."                                           9
+
+
+
+
+LXXII.
+
+THE LISTLESS FOOL.
+
+
+There was a rich Brahman, well advanced in years, who, unmindful
+of the impermanence of earthly things and anticipating a long
+life, had built himself a large house.                               1
+
+The Buddha wondered why a man so near to death had built a
+mansion with so many apartments, and he sent Ānanda to the rich
+Brahman to preach to him the four noble truths and the eightfold
+path of salvation.                                                   2
+
+The Brahman showed Ānanda his house and explained to him the
+purpose of its numerous chambers, but to the instruction of the
+Buddha's teachings he gave no heed.                                  3
+
+Ānanda said: "It is the habit of fools to say, 'I have children
+and wealth.' He who says so is not even master of himself; how
+can he claim possession of children, riches, and servants? Many
+are the anxieties of the worldly, but they know nothing of the
+changes of the future."                                              4
+
+Scarcely had Ānanda left, when the old man was stricken with
+apoplexy and fell dead. The Buddha said, for the instruction of
+those who were ready to learn: "A fool, though he live in the
+company of the wise, understands nothing of the true doctrine, as
+a spoon tastes not the flavor of the soup. He thinks of himself
+only, and unmindful of the advice of good counsellors is unable
+to deliver himself."                                                 5
+
+
+
+
+LXXIII.
+
+RESCUE IN THE DESERT.
+
+
+There was a disciple of the Blessed One, full of energy and zeal
+for the truth, who, living under a vow to complete a meditation
+in solitude, flagged in a moment of weakness. He said to himself:
+"The Teacher said there are several kinds of men; I must belong
+to the lowest class and fear that in this birth there will be
+neither path nor fruit for me. What is the use of a forest life
+if I cannot by my constant endeavor attain the insight of
+meditation to which I have devoted myself?" And he left the
+solitude and returned to the Jetavana.                               1
+
+When the brethren saw him they said to him: "Thou hast done
+wrong, O brother, after taking a vow, to give up the attempt of
+carrying it out;" and they took him to the Master.                   2
+
+When the Blessed One saw them he said: "I see, O mendicants, that
+you have brought this brother here against his will. What has he
+done?"                                                               3
+
+"Lord, this brother, having taken the vows of so sanctifying a
+faith, has abandoned the endeavor to accomplish the aim of a
+member of the order, and has come back to us."                       4
+
+Then the Teacher said to him: "Is it true that thou hast given up
+trying?"                                                             5
+
+"It is true, O Blessed One!" was the reply.                          6
+
+The Master said: "This present life of thine is a time of grace.
+If thou fail now to reach the happy state thou wilt have to
+suffer remorse in future existences. How is it, brother, that
+thou hast proved so irresolute? Why, in former states of
+existence thou wert full of determination. By thy energy alone
+the men and bullocks of five hundred wagons obtained water in the
+sandy desert, and were saved. How is it that thou now givest up?"    7
+
+By these few words that brother was re-established in his
+resolution. But the others besought the Blessed One, saying:
+"Lord! Tell us how this was."                                        8
+
+"Listen, then, O mendicants!" said the Blessed One; and having
+thus excited their attention, he made manifest a thing concealed
+by change of birth.                                                  9
+
+Once upon a time, when Brahmadatta was reigning in Kāsi, the
+Bodhisatta was born in a merchant's family; and when he grew up,
+he went about trafficking with five hundred carts.                  10
+
+One day he arrived at a sandy desert many leagues across. The
+sand in that desert was so fine that when taken in the closed
+fist it could not be kept in the hand. After the sun had risen it
+became as hot as a mass of burning embers, so that no man could
+walk on it. Those, therefore, who had to travel over it took
+wood, and water, and oil, and rice in their carts, and traveled
+during the night. And at daybreak they formed an encampment and
+spread an awning over it, and, taking their meals early, they
+passed the day lying in the shade. At sunset they supped, and
+when the ground had become cool they yoked their oxen and went
+on. The traveling was like a voyage over the sea: a desert-pilot
+had to be chosen, and he brought the caravan safe to the other
+side by his knowledge of the stars.                                 11
+
+Thus the merchant of our story traversed the desert. And when he
+had passed over fifty-nine leagues he thought, "Now, in one more
+night we shall get out of the sand," and after supper he directed
+the wagons to be yoked, and so set out. The pilot had cushions
+arranged on the foremost cart and lay down, looking at the stars
+and directing the men where to drive. But worn out by want of
+rest during the long march, he fell asleep, and did not perceive
+that the oxen had turned round and taken the same road by which
+they had come.                                                      12
+
+The oxen went on the whole night through. Towards dawn the pilot
+woke up, and, observing the stars, called out: "Stop the wagons,
+stop the wagons!" The day broke just as they stopped and were
+drawing up the carts in a line. Then the men cried out: "Why this
+is the very encampment we left yesterday! We have but little wood
+left and our water is all gone! We are lost!" And unyoking the
+oxen and spreading the canopy over their heads, they lay down in
+despondency, each one under his wagon. But the Bodhisatta said to
+himself, "If I lose heart, all these will perish," and walked
+about while the morning was yet cool. On seeing a tuft of
+kusa-grass, he thought: "This could have grown only by soaking up
+some water which must be beneath it."                               13
+
+And he made them bring a spade and dig in that spot. And they dug
+sixty cubits deep. And when they had got thus far, the spade of
+the diggers struck on a rock; and as soon as it struck, they all
+gave up in despair. But the Bodhisatta thought, "There must be
+water under that rock," and descending into the well he got upon
+the stone, and stooping down applied his ear to it and tested the
+sound of it. He heard the sound of water gurgling beneath, and
+when he got out he called his page. "My lad, if thou givest up
+now, we shall all be lost. Do not lose heart. Take this iron
+hammer, and go down into the pit, and give the rock a good blow."   14
+
+The lad obeyed, and though they all stood by in despair, he went
+down full of determination and struck at the stone. The rock
+split in two and fell below, so that it no longer blocked the
+stream, and water rose till its depth from the bottom to the brim
+of the well was equal to the height of a palm-tree. And they all
+drank of the water, and bathed in it. Then they cooked rice and
+ate it, and fed their oxen with it. And when the sun set, they
+put a flag in the well, and went to the place appointed. There
+they sold their merchandise at a good profit and returned to
+their home, and when they died they passed away according to
+their deeds. And the Bodhisatta gave gifts and did other virtuous
+acts, and he also passed away according to his deeds.               15
+
+After the Teacher had told the story he formed the connection by
+saying in conclusion, "The caravanleader was the Bodhisatta, the
+future Buddha; the page who at that time despaired not, but broke
+the stone, and gave water to the multitude, was this brother
+without perseverance; and the other men were attendants on the
+Buddha."                                                            16
+
+
+
+
+LXXIV.
+
+THE SOWER.
+
+
+Bhāradvāja, a wealthy Brahman farmer, was celebrating his
+harvest-thanksgiving when the Blessed One came with his
+alms-bowl, begging for food.                                         1
+
+Some of the people paid him reverence, but the Brahman was angry
+and said: "O samana, it would be more fitting for thee to go to
+work than to beg. I plough and sow, and having ploughed and sown,
+I eat. If thou didst likewise, thou, too, wouldst have something
+to eat."                                                             2
+
+The Tathāgata answered him and said: "O Brahman, I, too, plough
+and sow, and having ploughed and sown, I eat."                       3
+
+"Dost thou profess to be a husbandman?" replied the Brahman.
+"Where, then, are thy bullocks? Where is the seed and the
+plough?"                                                             4
+
+The Blessed One said: "Faith is the seed I sow: good works are
+the rain that fertilizes it; wisdom and modesty are the plough;
+my mind is the guiding-rein; I lay hold of the handle of the law;
+earnestness is the goad I use, and exertion is my draught-ox.
+This ploughing is ploughed to destroy the weeds of illusion. The
+harvest it yields is the immortal fruit of Nirvāna, and thus all
+sorrow ends."                                                        5
+
+Then the Brahman poured rice-milk into a golden bowl and offered
+it to the Blessed One, saying: "Let the Teacher of mankind
+partake of the rice-milk, for the venerable Gotama ploughs a
+ploughing that bears the fruit of immortality."                      6
+
+
+
+
+LXXV.
+
+THE OUTCAST.
+
+
+When Bhagavat dwelt at Sāvatthi in the Jetavana, he went out with
+his alms-bowl to beg for food and approached the house of a
+Brahman priest while the fire of an offering was blazing upon the
+altar. And the priest said: "Stay there, O shaveling; stay there,
+O wretched samana; thou art an outcast."                             1
+
+The Blessed One replied: "Who is an outcast?                         2
+
+"An outcast is the man who is angry and bears hatred; the man who
+is wicked and hypocritical, he who embraces error and is full of
+deceit.                                                              3
+
+"Whosoever is a provoker and is avaricious, has evil desires, is
+envious, wicked, shameless, and without fear to commit wrong, let
+him be known as an outcast.                                          4
+
+"Not by birth does one become an outcast, not by birth does one
+become a Brahman; by deeds one becomes an outcast, by deeds one
+becomes a Brahman."                                                  5
+
+
+
+
+LXXVI.
+
+THE WOMAN AT THE WELL.
+
+
+Ānanda, the favorite disciple of the Buddha, having been sent by
+the Lord on a mission, passed by a well near a village, and
+seeing Pakati, a girl of the Mātanga caste, he asked her for
+water to drink.                                                      1
+
+Pakati said: "O Brahman, I am too humble and mean to give thee
+water to drink, do not ask any service of me lest thy holiness be
+contaminated, for I am of low caste."                                2
+
+And Ānanda replied: "I ask not for caste but for water;" and the
+Mātanga girl's heart leaped joyfully and she gave Ānanda to
+drink.                                                               3
+
+Ānanda thanked her and went away; but she followed him at a
+distance.                                                            4
+
+Having heard that Ānanda was a disciple of Gotama Sakyamuni, the
+girl repaired to the Blessed One and cried: "O Lord help me, and
+let me live in the place where Ānanda thy disciple dwells, so
+that I may see him and minister unto him, for I love Ānanda."        5
+
+And the Blessed One understood the emotions of her heart and he
+said: "Pakati, thy heart is full of love, but thou understandest
+not thine own sentiments. It is not Ānanda that thou lovest, but
+his kindness. Accept, then, the kindness thou hast seen him
+practise unto thee, and in the humility of thy station practise
+it unto others.                                                      6
+
+"Verily there is great merit in the generosity of a king when he
+is land to a slave; but there is a greater merit in the slave
+when he ignores the wrongs which he suffers and cherishes
+kindness and good-will to all mankind. He will cease to hate his
+oppressors, and even when powerless to resist their usurpation
+will with compassion pity their arrogance and supercilious
+demeanor.                                                            7
+
+"Blessed art thou, Pakati, for though thou art a Mātanga thou
+wilt be a model for noblemen and noblewomen. Thou art of low
+caste, but Brahmans may learn a lesson from thee. Swerve not from
+the path of justice and righteousness and thou wilt outshine the
+royal glory of: queens on the throne."                               8
+
+
+
+
+LXXVII.
+
+THE PEACEMAKER.
+
+
+It is reported that two kingdoms were on the verge of war for the
+possession of a certain embankment which was disputed by them.       1
+
+And the Buddha seeing the kings and their armies ready to fight,
+requested them to tell him the cause of their quarrels. Having
+heard the complaints on both sides, he said:                         2
+
+"I understand that the embankment has value for some of your
+people; has it any intrinsic value aside from its service to your
+men?"                                                                3
+
+"It has no intrinsic value whatever," was the reply. The
+Tathāgata continued: "Now when you go to battle is it not sure
+that many of your men will be slain and that you yourselves, O
+kings, are liable to lose your lives?"                               4
+
+And they said: "Verily, it is sure that many will be slain and
+our own lives be jeopardized."                                       5
+
+"The blood of men, however," said Buddha, "has it less intrinsic
+value than a mound of earth?"                                        6
+
+"No," the kings said, "the lives of men and above all the lives
+of kings, are priceless."                                            7
+
+Then the Tathāgata concluded: "Are you going to stake that which
+is priceless against that which has no intrinsic value whatever?"    8
+
+The wrath of the two monarchs abated, and they came to a
+peaceable agreement.                                                 9
+
+
+
+
+LXXVIII.
+
+THE HUNGRY DOG.
+
+
+There was a great king who oppressed his people and was hated by
+his subjects; yet when the Tathāgata came into his kingdom, the
+king desired much to see him. So he went to the place where the
+Blessed One stayed and asked: "O Sakyamuni, canst thou teach a
+lesson to the king that will divert his mind and benefit him at
+the same time?"                                                      1
+
+And the Blessed One said: "I shall tell thee the parable of the
+hungry dog:                                                          2
+
+"There was a wicked tyrant; and the god Indra, assuming the shape
+of a hunter, came down upon earth with the demon Mātali, the
+latter appearing as a dog of enormous size. Hunter and dog
+entered the palace, and the dog howled so wofully that the royal
+buildings shook by the sound to their very foundations. The
+tyrant had the awe-inspiring hunter brought before his throne and
+inquired after the cause of the terrible bark. The hunter said,
+"The dog is hungry," whereupon the frightened king ordered food
+for him. All the food prepared at the royal banquet disappeared
+rapidly in the dog's jaws, and still he howled with portentous
+significance. More food was sent for, and all the royal
+store-houses were emptied, but in vain. Then the tyrant grew
+desperate and asked: 'Will nothing satisfy the cravings of that
+woful beast?' 'Nothing,' replied the hunter, 'nothing except
+perhaps the flesh of all his enemies.' 'And who are his enemies?'
+anxiously asked the tyrant. The hunter replied: 'The dog will
+howl as long as there are people hungry in the kingdom, and his
+enemies are those who practise injustice and oppress the poor.'
+The oppressor of the people, remembering his evil deeds, was
+seized with remorse, and for the first time in his life he began
+to listen to the teachings of righteousness."                        3
+
+Having ended his story, the Blessed One addressed the king, who
+had turned pale, and said to him:                                    4
+
+"The Tathāgata can quicken the spiritual ears of the powerful,
+and when thou, great king, hearest the dog bark, think of the
+teachings of the Buddha, and thou mayst still learn to pacify the
+monster."                                                            5
+
+
+
+
+LXXIX.
+
+THE DESPOT.
+
+
+King Brahmadatta happened to see a beautiful woman, the wife of a
+Brahman merchant, and, conceiving a passion for her ordered a
+precious jewel secretly to be dropped into the merchant's
+carriage. The jewel was missed, searched for, and found. The
+merchant was arrested on the charge of stealing, and the king
+pretended to listen with great attention to the defence, and with
+seeming regret ordered the merchant to be executed, while his
+wife was consigned to the royal harem.                               1
+
+Brahmadatta attended the execution in person, for such sights
+were wont to give him pleasure, but when the doomed man looked
+with deep compassion at his infamous judge, a flash of the
+Buddha's wisdom lit up the king's passion-beclouded mind; and
+while the executioner raised the sword for the fatal stroke,
+Brahmadatta felt the effect in his own mind, and he imagined he
+saw himself on the block. "Hold, executioner!" shouted
+Brahmadatta, "it is the king whom thou slayest!" But it was too
+late! The executioner had done the bloody deed.                      2
+
+The king fell back in a swoon, and when he awoke a change had
+come over him. He had ceased to be the cruel despot and
+henceforth led a life of holiness and rectitude. The people said
+that the character of the Brahman had been impressed into his
+mind.                                                                3
+
+O ye who commit murders and robberies! The veil of self-delusion
+covers your eyes. If ye could see things as they are, not as they
+appear, ye would no longer inflict injuries and pain on your own
+selves. Ye see not that ye will have to atone for your evil
+deeds, for what ye sow that will ye reap.                            4
+
+
+
+
+LXXX.
+
+VĀSAVADATTĀ.
+
+
+There was a courtesan in Mathurā named Vāsavadattā. She happened
+to see Upagutta, one of Buddha's disciples, a tall and beautiful
+youth, and fell desperately in love with him. Vāsavadattā sent an
+invitation to the young man, but he replied: "The time has not
+yet arrived when Upagutta will visit Vāsavadattā."                   1
+
+The courtesan was astonished at the reply, and she sent again for
+him, saying: "Vāsavadattā desires love, not gold, from Upagutta."
+But Upagutta made the same enigmatic reply and did not come.         2
+
+A few months later Vāsavadattā had a love-intrigue with the chief
+of the artisans, and at that time a wealthy merchant came to
+Mathurā, who fell in love with Vāsavadattā. Seeing his wealth,
+and fearing the jealousy of her other lover, she contrived the
+death of the chief of the artisans, and concealed his body under
+a dunghill.                                                          3
+
+When the chief of the artisans had disappeared, his relatives and
+friends searched for him and found his body. Vāsavadattā,
+however, was tried by a judge, and condemned to have her ears and
+nose, her hands and feet cut off, and flung into a graveyard.        4
+
+Vāsavadattā had been a passionate girl, but kind to her servants,
+and one of her maids followed her, and out of love for her former
+mistress ministered unto her in her agonies, and chased away the
+crows.                                                               5
+
+Now the time had arrived when Upagutta decided to visit
+Vāsavadattā.                                                         6
+
+When he came, the poor woman ordered her maid to collect and hide
+under a cloth her severed limbs; and he greeted her kindly, but
+she said with petulance: "Once this body was fragrant like the
+lotus, and I offered thee my love. In those days I was covered
+with pearls and fine muslin. Now I am mangled by the executioner
+and covered with filth and blood."                                   7
+
+"Sister," said the young man, "it is not for my pleasure that I
+approach thee. It is to restore to thee a nobler beauty than the
+charms which thou hast lost.                                         8
+
+"I have seen with mine eyes the Tathāgata walking upon earth and
+teaching men his wonderful doctrine. But thou wouldst not have
+listened to the words of righteousness while surrounded with
+temptations, while under the spell of passion and yearning for
+worldly pleasures. Thou wouldst nor have listened to the
+teachings of the Tathāgata, for thy heart was wayward, and thou
+didst set thy trust on the sham of thy transient charms.             9
+
+"The charms of a lovely form are treacherous, and quickly lead
+into temptations, which have proved too strong for thee. But
+there is a beauty which will not fade, and if thou wilt but
+listen to the doctrine of our Lord, the Buddha, thou wilt find
+that peace which thou wouldst have found in the restless world of
+sinful pleasures."                                                  10
+
+Vāsavadattā became calm and a spiritual happiness soothed the
+tortures of her bodily pain; for where there is much suffering
+there is also great bliss.                                          11
+
+Having taken refuge in the Buddha, the Dharma, and the Sangha,
+she died in pious submission to the punishment of her crime.        12
+
+
+
+
+LXXXI.
+
+THE MARRIAGE-FEAST IN JAMBŪNADA.
+
+
+There was a man in Jambūnada who was to be married the next day,
+and he thought, "Would that the Buddha, the Blessed One, might be
+present at the wedding."                                             1
+
+And the Blessed One passed by his house and met him, and when he
+read the silent wish in the heart of the bridegroom, he consented
+to enter.                                                            2
+
+When the Holy One appeared with the retinue of his many bhikkhus,
+the host whose means were limited received them as best he could,
+saying: "Eat, my Lord, and all thy congregation, according to
+your desire."                                                        3
+
+While the holy men ate, the meats and drinks remained
+undiminished, and the host thought to himself: "How wondrous is
+this! I should have had plenty for all my relatives and
+friends. Would that I had invited them all."                         4
+
+When this thought was in the host's mind, all his relatives and
+friends entered the house; and although the hall in the house was
+small there was room in it for all of them. They sat down at the
+table and ate, and there was more than enough for all of them.       5
+
+The Blessed One was pleased to see so many guests full of good
+cheer and he quickened them and gladdened them with words of
+truth, proclaiming the bliss of righteousness:                       6
+
+"The greatest happiness which a mortal man can imagine is the
+bond of marriage that ties together two loving hearts. But there
+is a greater happiness still: it is the embrace of truth. Death
+will separate husband and wife, but death will never affect him
+who has espoused the truth.                                          7
+
+"Therefore be married unto the truth and live with the truth in
+holy wedlock. The husband who loves his wife and desires for a
+union that shall be everlasting must be faithful to her so as to
+be like truth itself, and she will rely upon him and revere him
+and minister unto him. And the wife who loves her husband and
+desires a union that shall be everlasting must be faithful to him
+so as to be like truth itself; and he will place his trust in
+her, he will provide for her. Verily, I say unto you, their
+children will become like unto their parents and will bear
+witness to their happiness.                                          8
+
+"Let no man be single, let every one be wedded in holy love to
+the truth. And when Māra, the destroyer, comes to separate the
+visible forms of your being, you will continue to live in the
+truth, and you will partake of the life everlasting, for the
+truth is immortal."                                                  9
+
+There was no one among the guests but was strengthened in his
+spiritual life, and recognized the sweetness of a life of
+righteousness; and they took refuge in Buddha, the Dharma, and
+the Sangha.                                                         10
+
+
+
+LXXXII.
+
+A PARTY IN SEARCH OF A THIEF.
+
+
+Having sent out his disciples, the Blessed One himself wandered
+from place to place until he reached Uruvelā.                        1
+
+On his way he sat down in a grove to rest, and it happened that
+in that same grove there was a party of thirty friends who were
+enjoying themselves with their wives; and while they were
+sporting, some of their goods were stolen.                           2
+
+Then the whole party went in search of the thief and, meeting the
+Blessed One sitting under a tree, saluted him and said: "Pray,
+Lord, didst thou see the thief pass by with our goods?"              3
+
+And the Blessed One said: "Which is better for you, that you go
+in search for the thief or for yourselves?" And the youths cried:
+"In search for ourselves!"                                           4
+
+"Well, then," said the Blessed One, "sit down and I will preach
+the truth to you."                                                   5
+
+And the whole party sat down and they listened eagerly to the
+words of the Blessed One. Having grasped the truth, they praised
+the doctrine and took refuge in the Buddha.                          6
+
+
+
+
+LXXXIII.
+
+IN THE REALM OF YAMARĀJA.
+
+
+There was a Brahman, a religious man and fond in his affections
+but without deep wisdom. He had a son of great promise, who, when
+seven years old, was struck with a fatal disease and died. The
+unfortunate father was unable to control himself; he threw
+himself upon the corpse and lay there as one dead.                   1
+
+The relatives came and buried the dead child and when the father
+came to himself, he was so immoderate in his grief that he
+behaved like an insane person. He no longer gave way to tears but
+wandered about asking for the residence of Yamarāja, the king of
+death, humbly to beg of him that his child might be allowed to
+return to life.                                                      2
+
+Having arrived at a great Brahman temple the sad father went
+through certain religious rites and fell asleep. While wandering
+on in his dream he came to a deep mountain pass where he met a
+number of samanas who had acquired supreme wisdom. "Kind sirs,"
+he said, "can you not tell me where the residence of Yamarāja
+is?" And they asked him, "Good friend, why wouldst thou know?"
+Whereupon he told them his sad story and explained his
+intentions. Pitying his self-delusion, the samanas said: "No
+mortal man can reach the place where Yama reigns, but some four
+hundred miles westward lies a great city in which many good
+spirits live; every eighth day of the month Yama visits the
+place, and there mayst thou see him who is the King of Death and
+ask him for a boon."                                                 3
+
+The Brahman rejoicing at the news went to the city and found it
+as the samanas had told him. He was admitted to the dread
+presence of Yama, the King of Death, who, on hearing his request,
+said: "Thy son now lives in the eastern garden where he is
+disporting himself; go there and ask him to follow thee."            4
+
+Said the happy father: "How does it happen that my son, without
+having performed one good work, is now living in paradise?"
+Yamarāja replied: "He has obtained celestial happiness not for
+performing good deeds, but because he died in faith and in love
+to the Lord and Master, the most glorious Buddha. The Buddha
+says: 'The heart of love and faith spreads as it were a
+beneficent shade from the world of men to the world of gods.'
+This glorious utterance is like the stamp of a king's seal upon a
+royal edict."                                                        5
+
+The happy father hastened to the place and saw his beloved child
+playing with other children, all transfigured by the peace of the
+blissful existence of a heavenly life. He ran up to his boy and
+cried with tears running down his cheeks: "My son, my son, dost
+thou not remember me, thy father who watched over thee with
+loving care and tended thee in thy sickness? Return home with me
+to the land of the living." But the boy, while struggling to go
+back to his playmates, upbraided him for using such strange
+expressions as father and son. "In my present state," he said, "I
+know no such words, for I am free from delusion."                    6
+
+On this, the Brahman departed, and when he woke from his dream he
+bethought himself of the Blessed Master of mankind, the great
+Buddha, and resolved to go to him, lay bare his grief, and seek
+consolation.                                                         7
+
+Having arrived at the Jetavana, the Brahman told his story and
+how his boy had refused to recognize him and to go home with him.    8
+
+And the World-honored One said: "Truly thou art deluded. When man
+dies the body is dissolved into its elements, but the spirit is
+not entombed. It leads a higher mode of life in which all the
+relative terms of father, son, wife, mother, are at an end, just
+as a guest who leaves his lodging has done with it, as though it
+were a thing of the past. Men concern themselves most about that
+which passes away; but the end of life quickly comes as a burning
+torrent sweeping away the transient in a moment. They are like a
+blind man set to look after a burning lamp. A wise man,
+understanding the transiency of worldly relations, destroys the
+cause of grief, and escapes from the seething whirlpool of
+sorrow. Religious wisdom lifts a man above the pleasures and
+pains of the world and gives him peace everlasting."                 9
+
+The Brahman asked the permission of the Blessed One to enter the
+community of his bhikkhus, so as to acquire that heavenly wisdom
+which alone can give comfort to an afflicted heart.                 10
+
+
+
+
+LXXXIV.
+
+THE MUSTARD SEED.
+
+
+There was a rich man who found his gold suddenly transformed into
+ashes; and he took to his bed and refused all food. A friend,
+hearing of his sickness, visited the rich man and learned the
+cause of his grief. And the friend said: "Thou didst not make
+good use of thy wealth. When thou didst hoard it up it was not
+better than ashes. Now heed my advice. Spread mats in the bazaar;
+pile up these ashes, and pretend to trade with them."                1
+
+The rich man did as his friend had told him, and when his
+neighbors asked him, "Why sellest thou ashes?" he said: "I offer
+my goods for sale."                                                  2
+
+After some time a young girl, named Kisā Gotamī, an orphan and
+very poor, passed by, and seeing the rich man in the bazaar,
+said: "My lord, why pilest thou thus up gold and silver for
+sale."                                                               3
+
+And the rich man said: "Wilt thou please hand me that gold and
+silver?" And Kisā Gotamī took up a handful of ashes, and lo! they
+changed back into gold.                                              4
+
+Considering that Kisā Gotamī had the mental eye of spiritual
+knowledge and saw the real worth of things, the rich man gave her
+in marriage to his son, and he said: "With many, gold is no
+better than ashes, but with Kisā Gotamī ashes become pure gold."     5
+
+And Kisā Gotamī had an only son, and he died. In her grief she
+carried the dead child to all her neighbors, asking them for
+medicine, and the people said: "She has lost her senses. The boy
+is dead."                                                            6
+
+At length Kisā Gotamī met a man who replied to her request: "I
+cannot give thee medicine for thy child, but I know a physician
+who can."                                                            7
+
+And the girl said: "Pray tell me, sir; who is it?" And the man
+replied: "Go to Sakyamuni, the Buddha."                              8
+
+Kisā Gotamī repaired to the Buddha and cried: "Lord and Master,
+give me the medicine that will cure my boy."                         9
+
+The Buddha answered: "I want a handful of mustard-seed." And when
+the girl in her joy promised to procure it, the Buddha added:
+"The mustard-seed must be taken from a house where no one has
+lost a child, husband, parent, or friend."                          10
+
+Poor Kisā Gotamī now went from house to house, and the people
+pitied her and said: "Here is mustard-seed; take it!" But when
+she asked, "Did a son or daughter, a father or mother, die in
+your family?" They answered her: "Alas! the living are few, but
+the dead are many. Do not remind us of our deepest grief." And
+there was no house but some beloved one had died in it.             11
+
+Kisā Gotamī became weary and hopeless, and sat down at the
+wayside, watching the lights of the city, as they flickered up
+and were extinguished again. At last the darkness of the night
+reigned everywhere. And she considered the fate of men, that
+their lives flicker up and are extinguished. And she thought to
+herself: "How selfish am I in my grief! Death is common to all;
+yet in this valley of desolation there is a path that leads him
+to immortality who has surrendered all selfishness."                12
+
+Putting away the selfishness of her affection for her child, Kisā
+Gotamī had the dead body buried in the forest. Returning to the
+Buddha, she took refuge in him and found comfort in the Dharma,
+which is a balm that will soothe all the pains of our troubled
+hearts.                                                             13
+
+The Buddha said:                                                    14
+
+"The life of mortals in this world is troubled and brief and
+combined with pain. For there is not any means by which those
+that have been born can avoid dying; after reaching old age there
+is death; of such a nature are living beings.                       15
+
+"As ripe fruits are early in danger of falling, so mortals when
+born are always in danger of death.                                 16
+
+"As all earthen vessels made by the potter end in being broken,
+so is the life of mortals.                                          17
+
+"Both young and adult, both those who are fools and those who are
+wise, all fall into the power of death; all are subject to death.   18
+
+"Of those who, overcome by death, depart from life, a father
+cannot save his son, nor kinsmen their relations.                   19
+
+"Mark! while relatives are looking on and lamenting deeply, one
+by one mortals are carried off, like an ox that is led to the
+slaughter.                                                          20
+
+"So the world is afflicted with death and decay, therefore the
+wise do not grieve, knowing the terms of the world.                 21
+
+"In whatever manner people think a thing will come to pass, it is
+often different when it happens, and great is the disappointment;
+see, such are the terms of the world.                               22
+
+"Not from weeping nor from grieving will any one obtain peace of
+mind; on the contrary, his pain will be the greater and his body
+will suffer. He will make himself sick and pale, yet the dead are
+not saved by his lamentation.                                       23
+
+"People pass away, and their fate after death will be according
+to their deeds.                                                     24
+
+"If a man live a hundred years, or even more, he will at last be
+separated from the company of his relatives, and leave the life
+of this world.                                                      25
+
+"He who seeks peace should draw out the arrow of lamentation, and
+complaint, and grief.                                               26
+
+"He who has drawn out the arrow and has become composed will
+obtain peace of mind; he who has overcome all sorrow will become
+free from sorrow, and be blessed."                                  27
+
+
+
+
+LXXXV.
+
+FOLLOWING THE MASTER OVER THE STREAM.
+
+South of Sāvatthi is a great river, on the banks of which lay a
+hamlet of five hundred houses. Thinking of the salvation of the
+people, the World-honored One resolved to go to the village and
+preach the doctrine. Having come to the riverside he sat down
+beneath a tree, and the villagers seeing the glory of his
+appearance approached him with reverence; but when he began to
+preach, they believed him not.                                       1
+
+When the world-honored Buddha had left Sāvatthi Sāriputta felt a
+desire to see the Lord and to hear him preach. Coming to the
+river where the water was deep and the current strong, he said to
+himself: "This stream shall not prevent me. I shall go and see
+the Blessed One," and he stepped upon the water which was as firm
+under his feet as a slab of granite.                                 2
+
+When he arrived at a place in the middle of the stream where the
+waves were high, Sāriputta's heart gave way, and he began to
+sink. But rousing his faith and renewing his mental effort, he
+proceeded as before and reached the other bank.                      3
+
+The people of the village were astonished to see Sāriputta, and
+they asked how he could cross the stream where there was nether a
+bridge nor a ferry.                                                  4
+
+And Sāriputta replied: "I lived in ignorance until I heard the
+voice of the Buddha. As I was anxious to hear the doctrine of
+salvation, I crossed the river and I walked over its troubled
+waters because I had faith. Faith, nothing else, enabled me to do
+so, and now I am here in the bliss of the Master's presency."        5
+
+The World-honored One added: "Sāriputta, thou hast spoken well.
+Faith like thine alone can save the world from the yawning gulf
+of migration and enable men to walk dryshod to the other shore."     6
+
+And the Blessed One urged to the villagers the necessity of ever
+advancing in the conquest of sorrow and of casting off all
+shackles so as to cross the river of worldliness and attain
+deliverance from death.                                              7
+
+Hearing the words of the Tathāgata, the villagers were filled
+with joy and believing in the doctrines of the Blessed One
+embraced the five rules and took refuge in his name.                 8
+
+
+
+
+LXXXVI.
+
+THE SICK BHIKKHU.
+
+
+An old bhikkhu of a surly disposition was afflicted with a
+loathsome disease the sight and smell of which was so nauseating
+that no one would come near him or help him in his distress. And
+it happened that the World-honored One came to the vihāra in
+which the unfortunate man lay; hearing of the case he ordered
+warm water to be prepared and went to the sick-room to
+administer unto the sores of the patient with his own hand,
+saying to his disciples:                                             1
+
+"The Tathāgata has come into the world to befriend the poor, to
+succor the unprotected, to nourish those in bodily affliction,
+both the followers of the Dharma and unbelievers, to give sight
+to the blind and enlighten the minds of the deluded, to stand up
+for the rights of orphans as well as the aged, and in so doing to
+set an example to others. This is the consummation of his work,
+and thus he attains the great goal of life as the rivers that
+lose themselves in the ocean."                                       2
+
+The World-honored One administered unto the sick bhikkhu daily so
+long as he stayed in that place. And the governor of the city
+came to the Buddha to do him reverence, and having heard of the
+service which the Lord did in the vihāra asked the Blessed One
+about the previous existence of the sick monk, and the Buddha
+said:                                                                3
+
+"In days gone by there was a wicked king who used to extort from
+his subjects all he could get; and he ordered one of his officers
+to lay the lash on a man of eminence. The officer little thinking
+of the pain he inflicted upon others, obeyed; but when the victim
+of the king's wrath begged for mercy, he felt compassion and laid
+the whip lightly upon him. Now the king was reborn as Devadatta,
+who was abandoned by all his followers, because they were no
+longer willing to stand his severity and he died miserable and
+full of penitence. The officer is the sick bhikkhu, who having
+often given offence to his brethren in the vihāra was left
+without assistance in his distress. The eminent man, however, who
+was unjustly beaten and begged for mercy was the Bodhisatta; he
+has been reborn as the Tathāgata. It is now the lot of the
+Tathāgata to help the wretched officer as he had mercy on him."      4
+
+And the World-honored One repeated these lines: "He who inflicts
+pain on the gentle, or falsely accuses the innocent, will
+inherit one of the ten great calamities. But he who has learned
+to suffer with patience will be purified and will be the chosen
+instrument for the alleviation of suffering."                        5
+
+The diseased bhikkhu on hearing these words turned to the Buddha,
+confessed his ill-natured temper and repented, and with a heart
+cleansed from error did reverence unto the Lord.                     6
+
+
+
+
+LXXXVII.
+
+THE PATIENT ELEPHANT.
+
+
+While the Blessed One was residing in the Jetavana, there was a
+householder living in Sāvatthi known to all his neighbors as
+patient and kind, but his relatives were wicked and contrived a
+plot to rob him. One day they came to the householder and often
+worrying him with all kinds of threats took away a goodly portion
+of his property. He did not go to court, nor did he complain, but
+tolerated with great forbearance the wrongs he suffered.             1
+
+The neighbors wondered and began to talk about it, and rumors of
+the affair reached the ears of the brethren in Jetavana. While
+the brethren discussed the occurrence in the assembly hall, the
+Blessed One entered and asked "What was the topic of your
+conversation?" And they told him.                                    2
+
+Said the Blessed One: "The time will come when the wicked
+relatives will find their punishment. O brethren, this is not the
+first time that this occurrence took place; it has happened
+before", and he told them a world-old tale.                          3
+
+Once upon a time, when Brahmadatta was king of Benares, the
+Bodhisatta was born in the Himālaya region as an elephant. He
+grew up strong and big, and ranged the hills and mountains, the
+peaks and caves of the tortuous woods in the valleys. Once as he
+went he saw a pleasant tree, and took his food, standing under
+it.                                                                  4
+
+Then some impertinent monkeys came down out of the tree, and
+jumping on the elephant's back, insulted and tormented him
+greatly; they took hold of his tusks, pulled his tail and
+disported themselves, thereby causing him much annoyance. The
+Bodhisatta, being full of patience, kindliness and mercy, took no
+notice at all of their misconduct which the monkeys repeated
+again and again.                                                     5
+
+One day the spirit that lived in the tree, standing upon the
+tree-trunk, addressed the elephant saying, "My lord elephant, why
+dost thou put up with the impudence of these bad monkeys?" And he
+asked the question in a couplet as follows:                          6
+
+     "Why dost thou patiently endure each freak
+     These mischievous and selfish monkeys wreak?"                   7
+
+The Bodhisatta, on hearing this, replied, "If, Tree-sprite, I
+cannot endure these monkeys' ill treatment without abusing their
+birth, lineage and persons, how can I walk in the eightfold noble
+path? But these monkeys will do the same to others thinking them
+to be like me. If they do it to any rogue elephant, he will
+punish them indeed, and I shall be delivered both from their
+annoyance and the guilt of having done harm to others."              8
+
+Saying this he repeated another stanza:                              9
+
+     "If they will treat another one like me,
+     He will destroy them; and I shall be free."                    10
+
+A few days after, the Bodhisatta went elsewhither, and another
+elephant, a savage beast, came and stood in his place. The wicked
+monkeys thinking him to be like the old one, climbed upon bis
+back and did as before. The rogue elephant seized the monkeys
+with his trunk, threw them upon the ground, gored them with his
+tusk and trampled them to mincemeat under his feet.                 11
+
+When the Master had ended this teaching, he declared the truths,
+and identified the births, saying: "At that time the mischievous
+monkeys were the wicked relatives of the good man, the rogue
+elephant was the one who will punish them, but the virtuous noble
+elephant was the Tathāgata himself in a former incarnation."        12
+
+After this discourse one of the brethren rose and asked leave to
+propose a question and when permission was granted he said: "I
+have heard the doctrine that wrong should be met with wrong and
+the evil doer should be checked by being made to suffer, for if
+this were not done evil would increase and good would disappear.
+What shall we do?"                                                  13
+
+Said the Blessed One: "Nay, I will tell you: Ye who have left the
+world and have adopted this glorious faith of putting aside
+selfishness, ye shall not do evil for evil nor return hate for
+hate. Nor do ye think that ye can destroy wrong by retaliating
+evil for evil and thus increasing wrong. Leave the wicked to
+their fate and their evil deeds will sooner or later in one way
+or another bring on their own punishment." And the Tathāgata
+repeated these stanzas:                                             14
+
+     "Who harmeth him that doth no harm
+     And striketh him that striketh not,
+     Shall gravest punishment incur
+     The which his wickedness begot,--                              15
+
+     "Some of the greatest ills in life
+     Either a loathsome dread disease,
+     Or dread old age, or loss of mind,
+     Or wretched pain without surcease,                             16
+
+     "Or conflagration, loss of wealth;
+     Or of his nearest kin he shall
+     See some one die that's dear to him,
+     And then he'll be reborn in hell."                             17
+
+
+
+
+THE LAST DAYS.
+
+
+LXXXVIII.
+
+THE CONDITIONS OF WELFARE.
+
+
+When the Blessed One was residing on the mount called Vulture's
+Peak, near Rājagaha, Ajātasattu the king of Magadha, who reigned
+in the place of Bimbisāra, planned an attack on the Vajjīs, and
+he said to Vassakāra, his prime minister: "I will root out the
+Vajjīs, mighty though they be. I will destroy the Vajjīs; I will
+bring them to utter ruin! Come now, O Brahman, and go to the
+Blessed One; inquire in my name for his health, and tell him my
+purpose. Bear carefully in mind what the Blessed One may say, and
+repeat it to me, for the Buddhas speak nothing untrue."              1
+
+When Vassakāra, the prime minister, had greeted the Blessed One
+and delivered his message, the venerable Ānanda stood behind the
+Blessed One and fanned him, and the Blessed One said to him:
+"Hast thou heard, Ānanda, that the Vajjis hold full and frequent
+public assemblies?"                                                  2
+
+"Lord, so I have heard," replied he.                                 3
+
+"So long, Ānanda," said the Blessed One, "as the Vajjis hold
+these full and frequent public assemblies, they may be expected
+not to decline, but to prosper. So long as they meet together in
+concord, so long as they honor their elders, so long as they
+respect womanhood, so long as they remain religious, performing
+all proper rites, so long as they extend the rightful protection,
+defence and support to the holy ones, the Vajjis may be expected
+not to decline, but to prosper."                                     4
+
+Then the Blessed One addressed Vassakāra and said: "When I
+stayed, O Brahman, at Vesālī, I taught the Vajjis these
+conditions of welfare, that so long as they should remain well
+instructed, so long as they will continue in the right path, so
+long as they live up to the precepts of righteousness, we could
+expect them not to decline, but to prosper."                         5
+
+As soon as the king's messenger had gone, the Blessed One had the
+brethren, that were in the neighborhood of Rājagaha, assembled in
+the service-hall, and addressed them, saying:                        6
+
+"I will teach you, O bhikkhus, the conditions of the welfare of a
+community. Listen well, and I will speak.                            7
+
+"So lone, O bhikkhus, as the brethren hold full and frequent
+assemblies, meeting in concord, rising in concord, and attending
+in concord to the affairs of the Sangha; so long as they, O
+bhikkhus, do not abrogate that which experience has proved to be
+good, and introduce nothing except such things as have been
+carefully tested; so long as their elders practise justice; so
+long as the brethren esteem, revere, and support their elders,
+and hearken unto their words; so long as the brethren are not
+under the influence of craving, but delight in the blessings of
+religion, so that good and holy men shall come to them and dwell
+among them in quiet; so long as the brethren shall not be
+addicted to sloth and idleness; so long as the brethren shall
+exercise themselves in the sevenfold higher wisdom of mental
+activity, search after truth, energy, joy, modesty, self-control,
+earnest contemplation, and equanimity of mind,--so long the
+Sangha may be expected not to decline, but to prosper.               8
+
+"Therefore, O bhikkhus, be full of faith, modest in heart, afraid
+of sin, anxious to learn, strong in energy, active in mind, and
+full of wisdom."                                                     9
+
+
+
+
+LXXXIX.
+
+SĀRIPUTTA'S FAITH.
+
+
+The Blessed One proceeded with a great company of the brethren to
+Nālandā; and there he stayed in a mango grove.                       1
+
+Now the venerable Sāriputta came to the place where the Blessed
+One was, and having saluted him, took his seat respectfully at
+his side, and said: "Lord! such faith have I in the Blessed One,
+that methinks there never has been, nor will there be, nor is
+there now any other, who is greater or wiser than the Blessed
+One, that is to say, as regards the higher wisdom."                  2
+
+Replied the Blessed One: "Grand and bold are the words of thy
+mouth, Sāriputta: verily, thou hast burst forth into a song of
+ecstasy! Surely then thou hast known all the Blessed Ones who in
+the long ages of the past have been holy Buddhas?"                   3
+
+"Not so, O Lord!" said Sāriputta.                                    4
+
+And the Lord continued: "Then thou hast perceived all the
+Blessed Ones who in the long ages of the future shall be holy
+Buddhas?"                                                            5
+
+"Not so, O Lord!"                                                    6
+
+"But at least then, O Sāriputta, thou knowest me as the holy
+Buddha now alive, and hast penetrated my mind."                      7
+
+"Not even that, O Lord!"                                             8
+
+"Thou seest then, Sāriputta, that thou knowest not the hearts of
+the holy Buddhas of the past nor the hearts of those of the
+future. Why, therefore, are thy words so grand and bold? Why
+burstest thou forth into such a song of ecstasy?"                    9
+
+"O Lord! I have not the knowledge of the hearts of all the
+Buddhas that have been and are to come, and now are. I only know
+the lineage of the faith. Just as a king, Lord, might have a
+border city, strong in its foundations, strong in its ramparts
+and with one gate only; and the king might have a watchman there,
+clever, expert, and wise, to stop all strangers and admit only
+friends. And on going over the approaches all about the city, he
+might not be able so to observe all the joints and crevices in
+the ramparts of that city as to know where such a small creature
+as a cat could get out. That might well be. Yet all living beings
+of larger size that entered or left the city, would have to pass
+through that gate. Thus only is it, Lord, that I know the lineage
+of the faith. I know that the holy Buddhas of the past, putting
+away all lust, ill-will, sloth, pride, and doubt, knowing all
+those mental faults which make men weak, training their minds in
+the four kinds of mental activity, thoroughly exercising
+themselves in the sevenfold higher wisdom, received the full
+fruition of Enlightenment. And I know that the holy Buddhas of
+the times to come will do the same. And I know that the Blessed
+One, the holy Buddha of to-day, has done so now."                   10
+
+"Great is thy faith, O Sāriputta," replied the Blessed One, "but
+take heed that it be well grounded."                                11
+
+
+
+
+XC.
+
+PĀTALIPUTTA.
+
+
+When the Blessed One had stayed as long as convenient at Nālandā,
+he went to Pātaliputta, the frontier town of Magadha; and when
+the disciples at Pātaliputta heard of his arrival, they invited
+him to their village rest-house. And the Blessed One robed
+himself, took his bowl and went with the brethren to the
+rest-house. There he washed his feet, entered the hall, and
+seated himself against the center pillar, with his face towards
+the east. The brethren, also, having washed their feet, entered
+the hall, and took their seats round the Blessed One, against the
+western wall, facing the east. And the lay devotees of
+Pātaliputta, having also washed their feet, entered the hall, and
+took their seats opposite the Blessed One, against the eastern
+wall, facing towards the west.                                       1
+
+Then the Blessed One addressed the lay-disciples of Pātaliputta,
+and he said:                                                         2
+
+"Fivefold, O householders, is the loss of the wrong-doer through
+his want of rectitude. In the first place, the wrong-doer, devoid
+of rectitude, falls into great poverty through sloth; in the next
+place, his evil repute gets noised abroad; thirdly, whatever
+society he enters, whether of Brahmans, nobles, heads of houses,
+or samanas, he enters shyly and confusedly; fourthly, he is full
+of anxiety when he dies; and lastly, on the dissolution of the
+body after death, his mind remains in an unhappy state. Wherever
+his karma continues, there will be suffering and woe. This, O
+householders, is the fivefold loss of the evil-doer!                 3
+
+"Fivefold, O householders, is the gain of the well-doer through
+his practice of rectitude. In the first place the well-doer,
+strong in rectitude, acquires property through his industry; in
+the next place, good reports of him are spread abroad; thirdly,
+whatever society he enters, whether of nobles, Brahmans, heads
+of houses, or members of the order, he enters with confidence and
+self-possession; fourthly, he dies without anxiety; and, lastly,
+on the dissolution of the body after death, his mind remains in a
+happy state. Wherever his karma continues, there will be heavenly
+bliss and peace. This, O householders, is the fivefold gain of
+the well-doer."                                                      4
+
+When the Blessed One had taught the disciples, and incited them,
+and roused them, and gladdened them far into the night with
+religious edification, he dismissed them, saying, "The night is
+far spent, O householders. It is time for you to do what ye deem
+most fit."                                                           5
+
+"Be it so, Lord!" answered the disciples of Pātaliputta, and
+rising from their seats, they bowed to the Blessed One, and
+keeping him on their right hand as they passed him, they departed
+thence.                                                              6
+
+While the Blessed One stayed at Pātaliputta, the king of Magadha
+sent a messenger to the governor of Pātaliputta to raise
+fortifications for the security of the town.                         7
+
+And the Blessed One seeing the laborers at work predicted the
+future greatness of the place, saying: "The men who build the
+fortress act as if they had consulted higher powers. For this
+city of Pātaliputta will be a dwelling-place of busy men and a
+center for the exchange of all kinds of goods. But three dangers
+hang over Pātaliputta, that of fire, that of water, that of
+dissension."                                                         8
+
+When the governor heard of the prophecy of Pātaliputta's future,
+he greatly rejoiced and named the city-gate through which the
+Buddha had gone towards the river Ganges, "The Gotama Gate."         9
+
+Meanwhile the people living on the banks of the Ganges arrived in
+great numbers to pay reverence to the Lord of the world; and many
+persons asked him to do them the honor to cross over in their
+boats. But the Blessed One considering the number of the boats
+and their beauty did not want to show any partiality, and by
+accepting the invitation of one to offend all the others. He
+therefore crossed the river without any boat, signifying thereby
+that the rafts of asceticism and the gaudy gondolas of religious
+ceremonies were not staunch enough to weather the storms of
+Samsāra, while the Tathāgata can walk dry-shod over the ocean of
+worldliness.                                                        10
+
+And as the city gate was called after the name of the Tathāgata
+so the people called this passage of the river "Gotama Ford."       11
+
+
+
+
+XCI.
+
+THE MIRROR OF TRUTH.
+
+
+The Blessed One proceeded to the village Nādikā with a great
+company of brethren and there he stayed at the Brick Hall. And
+the venerable Ānanda went to the Blessed One and mentioning to
+him the names of the brethren and sisters that had died,
+anxiously inquired about their fate after death, whether they had
+been reborn in animals or in hell, or as ghosts, or in any place
+of woe.                                                              1
+
+And the Blessed One replied to Ānanda and said:                      2
+
+"Those who have died after the complete destruction of the three
+bonds of lust, of covetousness and of the egotistical cleaving to
+existence, need not fear the state after death. They will not be
+reborn in a state of suffering; their minds will not continue as
+a karma of evil deeds or sin, but are assured of final salvation.    3
+
+"When they die, nothing will remain of them but their good
+thoughts, their righteous acts, and the bliss that proceeds from
+truth and righteousness. As rivers must at last reach the distant
+main, so their minds will be reborn in higher states of existence
+and continue to be pressing on to their ultimate goal which is
+the ocean of truth, the eternal peace of Nirvāna.                    4
+
+"Men are anxious about death and their fate after death; but
+consider, it is not at all strange, Ānanda, that a human being
+should die. However, that thou shouldst inquire about them, and
+having heard the truth still be anxious about the dead, this is
+wearisome to the Blessed One. I will, therefore, teach thee the
+mirror of truth and let the faithful disciple repeat it:             5
+
+"'Hell is destroyed for me, and rebirth as an animal, or a ghost,
+or in any place of woe. I am converted; I am no longer liable to
+be reborn in a state of suffering, and am assured of final
+salvation.'                                                          6
+
+"What, then, Ānanda, is this mirror of truth? It is the
+consciousness that the elect disciple is in this world possessed
+of faith in the Buddha, believing the Blessed One to be the Holy
+One, the Fully-Enlightened One, wise, upright, happy,
+world-knowing, supreme, the Bridler of men's wayward hearts, the
+Teacher of gods and men, the blessed Buddha.                         7
+
+"It is further the consciousness that the disciple is possessed
+of faith in the truth, believing the truth to have been
+proclaimed by the Blessed One, for the benefit of the world,
+passing not away, welcoming all, leading to salvation, to which
+through truth the wise will attain, each one by his own efforts.     8
+
+"And, finally, it is the consciousness that the disciple is
+possessed of faith in the order, believing in the efficacy of a
+union among those men and women who are anxious to walk in the
+noble eightfold path; believing this church of the Buddha, of the
+righteous, the upright, the just, the law-abiding, to be worthy
+of honor, of hospitality, of gifts, and of reverence; to be the
+supreme sowing-ground of merit for the world; to be possessed of
+the virtues beloved by the good, virtues unbroken, intact,
+unspotted, unblemished, virtues which make men truly free,
+virtues which are praised by the wise, are untarnished by the
+desire of selfish aims, either now or in a future life, or by the
+belief in the efficacy of outward acts, and are conducive to high
+and holy thought.                                                    9
+
+"This is the mirror of truth which teaches the straightest way to
+enlightenment which is the common goal of all living creatures.
+He who possesses the mirror of truth is free from fear; he will
+find comfort in the tribulations of life, and his life will be a
+blessing to all his fellow-creatures."                              10
+
+
+
+
+XCII.
+
+AMBAPĀLĪ.
+
+
+Then the Blessed One proceeded with a great number of brethren to
+Vesālī, and he stayed at the grove of the courtesan Ambapālī. And
+he said to the brethren: "Let a brother, O bhikkhus, be mindful
+and thoughtful. Let a brother, whilst in the world, overcome the
+grief which arises from bodily craving, from the lust of
+sensations, and from the errors of wrong reasoning. Whatever you
+do, act always in full presence of mind. Be thoughtful in eating
+and drinking, in walking or standing, in sleeping or waking,
+while talking or being silent."                                      1
+
+When the courtesan Ambapālī heard that the Blessed One was
+staying in her mango grove, she was exceedingly glad and went in
+a carriage as far as the ground was passable for carriages. There
+she alighted and thence proceeding to the place where the Blessed
+One was, she took her seat respectfully at his feet on one side.
+As a prudent woman goes forth to perform her religious duties, so
+she appeared in a simple dress without any ornaments, yet
+beautiful to look upon.                                              2
+
+And the Blessed One thought to himself: "This woman moves in
+worldly circles and is a favorite of kings and princes; yet is
+her heart calm and composed. Young in years, rich, surrounded by
+pleasures, she is thoughtful and steadfast. This, indeed, is rare
+in the world. Women, as a rule, are scant in wisdom and deeply
+immersed in vanity; but she, although living in luxury, has
+acquired the wisdom of a master, taking delight in piety, and
+able to receive the truth in its completeness."                      3
+
+When she was seated, the Blessed One instructed, aroused, and
+gladdened her with religious discourse.                              4
+
+As she listened to the law, her face brightened with delight.
+Then she rose and said to the Blessed One: "Will the Blessed One
+do me the honor of taking his meal, together with the brethren,
+at my house to-morrow?" And the Blessed One gave, by silence, his
+consent.                                                             5
+
+Now, the Licchavi, a wealthy family of princely rank, hearing
+that the Blessed One had arrived at Vesālī and was staying at
+Ambapālī's grove, mounted their magnificent carriages, and
+proceeded with their retinue to the place where the Blessed One
+was. And the Licchavi were gorgeously dressed in bright colors
+and decorated with costly jewels.                                    6
+
+And Ambapālī drove up against the young Licchavi, axle to axle,
+wheel to wheel, and yoke to yoke, and the Licchavi said to
+Ambapālī, the courtesan: "How is it, Ambapālī, that you drive up
+against us thus?"                                                    7
+
+"My lords," said she, "I have just invited the Blessed One and
+his brethren for their to-morrow's meal."                            8
+
+And the princes replied: "Ambapālī! give up this meal to us for a
+hundred thousand."                                                   9
+
+"My lords, were you to offer all Vesālī with its subject
+territory, I would not give up so great an honor!"                  10
+
+Then the Licchavi went on to Ambapālī's grove.                      11
+
+When the Blessed One saw the Licchavi approaching in the
+distance, he addressed the brethren, and said: "O brethren,
+let those of the brethren who have never seen the gods gaze upon
+this company of the Licchavi, for they are dressed gorgeously,
+like immortals."                                                    11
+
+And when they had driven as far as the ground was passable for
+carriages, the Licchavi alighted and went on foot to the place
+where the Blessed One was, taking their seats respectfully by his
+side. And when they were thus seated, the Blessed One instructed,
+aroused, and gladdened them with religious discourse.               13
+
+Then they addressed the Blessed One and said: "Will the Blessed
+One do us the honor of taking his meal, together with the
+brethren, at our palace to-morrow?"                                 14
+
+"O Licchavi," said the Blessed One, "I have promised to dine
+to-morrow with Ambapālī, the courtesan."                            15
+
+Then the Licchavi, expressing their approval of the words of the
+Blessed One, arose from their seats and bowed down before the
+Blessed One, and, keeping him on their right hand as they passed
+him, they departed thence; but when they came home, they cast up
+their hands, saying: "A worldly woman has outdone us; we have
+been left behind by a frivolous girl!"                              16
+
+And at the end of the night Ambapālī, the courtesan, made ready
+in her mansion sweet rice and cakes, and on the next day
+announced through a messenger the time to the Blessed One,
+saying, "The hour, Lord, has come, and the meal is ready!"          17
+
+And the Blessed One robed himself early in the morning, took his
+bowl, and went with the brethren to the place where Ambapālī's
+dwelling-house was; and when they had come there they seated
+themselves on the seats prepared for them. And Ambapālī, the
+courtesan, set the sweet rice and cakes before the order, with
+the Buddha at their head, and waited upon them till they refused
+to take more.                                                       18
+
+And when the Blessed One had finished his meal, the courtesan had
+a low stool brought, and sat down at his side, and addressed the
+Blessed One, and said: "Lord, I present this mansion to the order
+of bhikkhus, of which the Buddha is the chief."                     19
+
+And the Blessed One accepted the gift; and after instructing,
+arousing, and gladdening her with religious edification, he rose
+from his seat and departed thence.                                  20
+
+
+
+
+XCIII.
+
+THE BUDDHA'S FAREWELL ADDRESS.
+
+
+When the Blessed One had remained as long as he wished at
+Ambapālī's grove, he went to Beluva, near Vesālī. There the
+Blessed One addressed the brethren, and said: "O mendicants, take
+up your abode for the rainy season round about Vesālī, each one
+according to the place where his friends and near companions may
+five. I shall enter upon the rainy season here at Beluva."           1
+
+When the Blessed One had thus entered upon the rainy season there
+fell upon him a dire sickness, and sharp pains came upon him even
+unto death. But the Blessed One, mindful and self-possessed, bore
+his ailments without complaint.                                      2
+
+Then this thought occurred to the Blessed One, "It would not be
+right for me to pass away from life without addressing the
+disciples, without taking leave of the order. Let me now, by a
+strong effort of the will, subdue this sickness, and keep my hold
+on life till the allotted time have come."                           3
+
+And the Blessed One, by a strong effort of the will subdued the
+sickness, and kept his hold on life till the time he fixed upon
+should come. And the sickness abated.                                4
+
+Thus the Blessed One began to recover; and when he had quite got
+rid of the sickness, he went out from the monastery, and sat
+down on a seat spread out in the open air. And the venerable
+Ānanda, accompanied by many other disciples, approached where the
+Blessed One was, saluted him, and taking a seat respectfully on
+one side, said: "I have beheld, Lord, how the Blessed One was in
+health, and I have beheld how the Blessed One had to suffer. And
+though at the sight of the sickness of the Blessed One my body
+became weak as a creeper, and the horizon became dim to me, and
+my faculties were no longer clear, yet notwithstanding I took
+some little comfort from the thought that the Blessed One would
+not pass away from existence until at least he had left
+instructions as touching the order."                                 5
+
+And the Blessed One addressed Ānanda in behalf of the order,
+saying:                                                              6
+
+"What, then, Ānanda, does the order expect of me? I have preached
+the truth without making any distinction between exoteric and
+esoteric doctrine; for in respect of the truth, Ānanda, the
+Tathāgata has no such thing as the closed fist of a teacher, who
+keeps some things back.                                              7
+
+"Surely, Ānanda, should there be any one who harbors the thought,
+'It is I who will lead the brotherhood,' or, 'The order is
+dependent upon me,' he should lay down instructions in any matter
+concerning the order. Now the Tathāgata, Ānanda, thinks not that
+it is he who should lead the brotherhood, or that the order is
+dependent upon him.                                                  8
+
+"Why, then, should the Tathāgata leave instructions in any matter
+concerning the order?                                                9
+
+"I am now grown old, O Ānanda, and full of years; my journey is
+drawing to its close, I have reached the sum of my days, I am
+turning eighty years of age.                                        10
+
+"Just as a worn-out cart can not be made to move along without
+much difficulty, so the body of the Tathāgata can only be kept
+going with much additional care.                                    11
+
+"It is only, Ānanda, when the Tathāgata, ceasing to attend to
+any outward thing, becomes plunged in that devout meditation of
+heart which is concerned with no bodily object, it is only then
+that the body of the Tathāgata is at ease.                          12
+
+"Therefore, O Ānanda, be ye lamps unto yourselves. Rely on
+yourselves, and do not rely on external help.                       13
+
+"Hold fast to the truth as a lamp. Seek salvation alone in the
+truth. Look not for assistance to any one besides yourselves.       14
+
+"And how, Ānanda, can a brother be a lamp unto himself, rely on
+himself only and not on any external help, holding fast to the
+truth as his lamp and seeking salvation in the truth alone,
+looking not for assistance to any one besides himself?              15
+
+"Herein, O Ānanda, let a brother, as he dwells in the body, so
+regard the body that he, being strenuous, thoughtful, and
+mindful, may, whilst in the world, overcome the grief which
+arises from the body's cravings.                                    16
+
+"While subject to sensations let him continue so to regard the
+sensations that he, being strenuous, thoughtful, and mindful,
+may, whilst in the world, overcome the grief which arises from
+the sensations.                                                     17
+
+"And so, also, when he thinks or reasons, or feels, let him so
+regard his thoughts that being strenuous, thoughtful, and mindful
+he may, whilst in the world, overcome the grief which arises from
+the craving due to ideas, or to reasoning, or to feeling.           18
+
+"Those who, either now or after I am dead, shall be lamps unto
+themselves, relying upon themselves only and not relying upon any
+external help, but holding fast to the truth as their lamp, and
+seeking their salvation in the truth alone, and shall not look
+for assistance to any one besides themselves, it is they, Ānanda,
+among my bhikkhus, who shall reach the very topmost height! But
+they must be anxious to learn."                                     19
+
+
+
+
+XCIV.
+
+THE BUDDHA ANNOUNCES HIS DEATH.
+
+
+Said the Tathāgata to Ānanda: "In former years, Ānanda, Māra, the
+Evil One, approached the holy Buddha three times to tempt him.       1
+
+"And now, Ānanda, Māra, the Evil One, came again today to the
+place where I was, and, standing beside me, addressed me in the
+same words as he did when I was resting under the shepherd's
+Nigrodha tree on the bank of the Nerańjarā river: 'Be greeted,
+thou Holy One. Thou hast attained the highest bliss and it is
+time for thee to enter into the final Nirvāna.'                      2
+
+"And when Māra had thus spoken, Ānanda, I answered him and said:
+'Make thyself happy, O wicked one; the final extinction of the
+Tathāgata shall take place before long.'"                            3
+
+And the venerable Ānanda addressed the Blessed One and said:
+"Vouchsafe, Lord, to remain with us, O Blessed One! for the good
+and the happiness of the great multitudes, out of pity for the
+world, for the good and the gain of mankind!"                        4
+
+Said the Blessed One: "Enough now, Ānanda, beseech not the
+Tathāgata!"                                                          5
+
+And again, a second time, the venerable Ānanda besought the
+Blessed One in the same words. And he received from the Blessed
+One the same reply.                                                  6
+
+And again, the third time, the venerable Ānanda besought the
+Blessed One to live longer; and the Blessed One said: "Hast thou
+faith, Ānanda?"                                                      7
+
+Said Ānanda: "I have, my Lord!"                                      8
+
+And the Blessed One, seeing the quivering eyelids of Ānanda, read
+the deep grief in the heart of his beloved disciple, and he asked
+again: "Hast thou, indeed, faith, Ānanda?"                           9
+
+And Ānanda said: "I have faith, my Lord."                           10
+
+Than the Blessed One continued: "If thou hast faith, Ānanda, in
+the wisdom of the Tathāgata, why, then, Ānanda, dost thou trouble
+the Tathāgata even until the third time? Have I not formerly
+declared to you that it is in the very nature of all compound
+things that they must be dissolved again. We must separate
+ourselves from all things near and dear to us, and must leave
+them. How then, Ānanda, can it be possible for me to remain,
+since everything that is born, or brought into being, and
+organized, contains within itself the inherent necessity of
+dissolution? How, then, can it be possible that this body of mine
+should not be dissolved? No such condition can exist! And this
+mortal existence, O Ānanda, has been relinquished, cast away,
+renounced, rejected, and abandoned by the Tathāgata."               11
+
+And the Blessed One said to Ānanda: "Go now, Ānanda, and assemble
+in the Service Hall such of the brethren as reside in the
+neighborhood of Vesālī."                                            12
+
+Then the Blessed One proceeded to the Service Hall, and sat down
+there on the mat spread out for him. And when he was seated, the
+Blessed One addressed the brethren, and said:                       13
+
+"O brethren, ye to whom the truth has been made known, having
+thoroughly made yourselves masters of it, practise it, meditate
+upon it, and spread it abroad, in order that pure religion may
+last long and be perpetuated, in order that it may continue for
+the good and happiness of the great multitudes, out of pity for
+the world, and to the good and gain of all living beings!           14
+
+"Star-gazing and astrology, forecasting lucky or unfortunate
+events by signs, prognosticating good or evil, all these are
+things forbidden.                                                   15
+
+"He who lets his heart go loose without restraint shall not
+attain Nirvāna; therefore, must we hold the heart in check, and
+retire from worldly excitements and seek tranquillity of mind.      16
+
+"Eat your food to satisfy your hunger, and drink to satisfy you
+thirst. Satisfy the necessities of life like the butterfly that
+sips the flower, without destroying its fragrance or its texture.   17
+
+"It is through not understanding and grasping the four truths, O
+brethren, that we have gone astray so long, and wandered in this
+weary path of transmigrations, both you and I, until we have
+found the truth.                                                    18
+
+"Practise the earnest meditations I have taught you. Continue in
+the great struggle against sin. Walk steadily in the roads of
+saintship. Be strong in moral powers. Let the organs of your
+spiritual sense be quick. When the seven kinds of wisdom
+enlighten your mind, you will find the noble, eightfold path that
+leads to Nirvāna.                                                   19
+
+"Behold, O brethren, the final extinction of the Tathāgata will
+take place before long. I now exhort you, saying: 'All component
+things must grow old and be dissolved again. Seek ye for that
+which is permanent, and work out your salvation with diligence.'"   20
+
+
+
+
+XCV.
+
+CHUNDA, THE SMITH.
+
+
+And the Blessed One went to Pāvā.                                    1
+
+When Chunda, the worker in metals, heard that the Blessed One had
+come to Pāvā and was staying in his mango grove, he came to the
+Buddha and respectfully invited him and the brethren to take
+their meal at his house. And Chunda prepared rice-cakes and a
+dish of dried boar's meat.                                           2
+
+When the Blessed One had eaten the food prepared by Chunda, the
+worker in metals, there fell upon him a dire sickness, and sharp
+pain came upon him even unto death. But the Blessed One, mindful
+and self-possessed, bore it without complaint.                       3
+
+And the Blessed One addressed the venerable Ānanda, and said:
+"Come, Ānanda, let us go on to Kusinārā."                            4
+
+On his way the Blessed One grew tired, and he went aside from the
+road to rest at the foot of a tree, and said: "Fold the robe, I
+pray thee, Ānanda, and spread it out for me. I am weary, Ānanda,
+and must rest awhile!"                                               5
+
+"Be it so, Lord!" said the venerable Ānanda; and he spread out
+the robe folded fourfold.                                            6
+
+The Blessed One seated himself, and when he was seated he
+addressed the venerable Ānanda, and said: "Fetch me some water, I
+pray thee, Ānanda. I am thirsty, Ānanda, and would drink."           7
+
+When he had thus spoken, the venerable Ānanda said to the Blessed
+One: "But just now, Lord, five hundred carts have gone across the
+brook and have stirred the water; but a river, O Lord, is not far
+off. Its water is clear and pleasant, cool and transparent, and
+it is easy to get down to it. There the Blessed One may both
+drink water and cool his limbs."                                     8
+
+A second time the Blessed One addressed the venerable Ānanda,
+saying: "Fetch me some water, I pray thee Ānanda, I am thirsty,
+Ānanda, and would drink."                                            9
+
+And a second time the venerable Ānanda said: "Let us go to the
+river."                                                             10
+
+Then the third time the Blessed One addressed the venerable
+Ānanda, and said: "Fetch me some water, I pray thee, Ānanda, I am
+thirsty, Ānanda, and would drink."                                  11
+
+"Be it so, Lord!" said the venerable Ānanda in assent to the
+Blessed One; and, taking a bowl, he went down to the streamlet.
+And lo! the streamlet, which, stirred up by wheels, had become
+muddy, when the venerable Ānanda came up to it, flowed clear and
+bright and free from all turbidity. And he thought: "How
+wonderful, how marvelous is the great might and power of the
+Tathāgata!"                                                         12
+
+Ānanda brought the water in the bowl to the Lord, saying: "Let
+the Blessed One take the bowl. Let the Happy One drink the water.
+Let the Teacher of men and gods quench his thirst."                 13
+
+Then the Blessed One drank of the water.                            14
+
+Now, at that time a man of low caste, named Pukkusa, a young
+Malla, a disciple of Alāra Kālāma, was passing along the high
+road from Kusinārā to Pāvā.                                         15
+
+And Pukkusa, the young Malla, saw the Blessed One seated at the
+foot of a tree. On seeing him, he went up to the place where the
+Blessed One was, and when he had come there, he saluted the
+Blessed One and took his seat respectfully on one side. Then the
+Blessed One instructed, edified, and gladdened Pukkusa, the young
+Malla, with religious discourse.                                    16
+
+Aroused and gladdened by the words of the Blessed One, Pukkusa,
+the young Malla, addressed a certain man who happened to pass by,
+and said: "Fetch me, I pray thee, my good man, two robes of cloth
+of gold, burnished and ready for wear."                             17
+
+"Be it so, sir!" said that man in assent to Pukkusa, the young
+Malla; and he brought two robes of cloth of gold, burnished and
+ready for wear.                                                     18
+
+And the Malla Pukkusa presented the two robes of cloth of gold,
+burnished and ready for wear, to the Blessed One, saying: "Lord,
+these two robes of burnished cloth of gold are ready for wear.
+May the Blessed One show me favor and accept them at my hands!"     19
+
+The Blessed One said: "Pukkusa, robe me in one, and Ānanda in the
+other."                                                             20
+
+And the Tathāgata's body appeared shining like a flame, and he
+was beautiful above all expression.                                 21
+
+And the venerable Ānanda said to the Blessed One: "How wonderful
+a thing is it, Lord, and how marvellous, that the color of the
+skin of the Blessed One should be so clear, so exceedingly
+bright! When I placed this robe of burnished cloth of gold on the
+body of the Blessed One, lo! it seemed as if it had lost its
+splendor!"                                                          22
+
+The Blessed One said: "There are two occasions on which a
+Tathāgata's appearance becomes clear and exceeding bright. In the
+night, Ānanda, in which a Tathāgata attains to the supreme and
+perfect insight, and in the night in which he passes finally away
+in that utter passing away which leaves nothing whatever of his
+earthly existence to remain."                                       23
+
+And the Blessed One addressed the venerable Ānanda, and said:
+"Now it may happen, Ānanda, that some one should stir up remorse
+in Chunda, the smith, by saying: 'It is evil to thee, Chunda, and
+loss to thee, that the Tathāgata died, having eaten his last meal
+from thy provision.' Any such remorse, Ānanda, in Chunda, the
+smith, should be checked by saying: 'It is good to thee, Chunda,
+and gain to thee, that the Tathāgata died, having eaten his last
+meal from thy provision. From the very mouth of the Blessed One,
+O Chunda, have I heard, from his own mouth have I received this
+saying, "These two offerings of food are of equal fruit and of
+much greater profit than any other: the offerings of food which a
+Tathāgata accepts when he has attained perfect enlightenment and
+when he passes away by the utter passing away in which nothing
+whatever of his earthly existence remains behind--these two
+offerings of food are of equal fruit and of equal profit, and of
+much greater fruit and much greater profit than any other. There
+has been laid up by Chunda, the smith, a karma redounding to
+length of life, redounding to good birth, redounding to good
+fortune, redounding to good fame, redounding to the inheritance
+of heaven and of great power." In this way, Ānanda, should be
+checked any remorse in Chunda, the smith."                          24
+
+Then the Blessed One, perceiving that death was near, uttered
+these words: "He who gives away shall have real gain. He who
+subdues himself shall be free, he shall cease to be a slave of
+passions. The righteous man casts off evil; and by rooting out
+lust, bitterness, and illusion, do we reach Nirvāna."               25
+
+
+
+
+XCVI.
+
+METTEYYA.
+
+
+The Blessed One proceeded with a great company of the brethren to
+the sāla grove of the Mallas, the Upavattana of Kusinārā on the
+further side of the river Hirańńavatī, and when he had arrived he
+addressed the venerable Ānanda, and said: "Make ready for me, I
+pray you, Ānanda, the couch with its head to the north, between
+the twin sāla trees. I am weary, Ānanda, and wish to be down."       1
+
+"Be it so, Lord!" said the venerable Ānanda, and he spread a
+couch with its head to the north, between the twin sāla trees.
+And the Blessed One laid himself down, and he was mindful and
+self-possessed.                                                      2
+
+Now, at that time the twin sāla trees were full of bloom with
+flowers out of season; and heavenly songs came wafted from the
+skies, out of reverence for the successor of the Buddhas of old.
+And Ānanda was filled with wonder that the Blessed One was thus
+honored. But the Blessed One said: "Not by such events, Ānanda,
+is the Tathāgata rightly honored, held sacred, or revered. But
+the brother or the sister, the devout man or the devout woman,
+who continually fulfils all the greater and the lesser duties,
+walking according to the precepts, it is they who rightly honor,
+hold sacred, and revere the Tathāgata with the worthiest homage.
+Therefore, O Ānanda, be ye "constant in the fulfilment of the
+greater and of the lesser duties, and walk according to the
+precepts; thus, Ānanda, will ye honor the Master."                   3
+
+Then the venerable Ānanda went into the vihāra, and stood leaning
+against the doorpost, weeping at the thought: "Alas! I remain
+still but a learner, one who has yet to work out his own
+perfection. And the Master is about to pass away from me--he who
+is so kind!"                                                         4
+
+Now, the Blessed One called the brethren, and said: "Where, O
+brethren, is Ānanda?"                                                5
+
+And one of the brethren went and called Ānanda. And Ānanda came
+and said to the Blessed One: "Deep darkness reigned for want of
+wisdom; the world of sentient creatures was groping for want of
+light; then the Tathāgata lit up the lamp of wisdom, and now it
+will be extinguished again, ere he has brought it out."              6
+
+And the Blessed One said to the venerable Ānanda, as he sat there
+by his side: 7
+
+"Enough, Ānanda! Let not thy self be troubled; do not weep! Have
+I not already, on former occasions, told you that it is in the
+very nature of all things most near and dear unto us that we must
+separate from them and leave them?                                   8
+
+"The foolish man conceives the idea of 'self,' the wise man sees
+there is no ground on which to build the idea of 'self,' thus he
+has a right conception of the world and well concludes that all
+compounds amassed by sorrow will be dissolved again, but the
+truth will remain.                                                   9
+
+"Why should I preserve this body of flesh, when the body of the
+excellent law will endure? I am resolved; having accomplished my
+purpose and attended to the work set me, I look for rest!           10
+
+"For a long time, Ānanda, thou hast been very near to me by
+thoughts and acts of such love as never varies and is beyond all
+measure. Thou hast done well, Ānanda! Be earnest in effort and
+thou too shalt soon be free from the great evils, from
+sensuality, from selfishness, from delusion, and from ignorance!"   11
+
+And Ānanda, suppressing his tears, said to the Blessed One: "Who
+shall teach us when thou art gone?"                                 12
+
+And the Blessed One replied: "I am not the first Buddha who came
+upon earth, nor shall I be the last. In due time another Buddha
+will arise in the world, a Holy One, a supremely enlightened One,
+endowed with wisdom in conduct, auspicious, knowing the universe,
+an incomparable leader of men, a master of angels and mortals. He
+will reveal to you the same eternal truths which I have taught
+you. He will preach his religion, glorious in its origin,
+glorious at the climax, and glorious at the goal, in the spirit
+and in the letter. He will proclaim a religious life, wholly
+perfect and pure; such as I now proclaim."                          13
+
+Ānanda said: "How shall we know him?"                               14
+
+The Blessed One said: "He will be known as Metteyya, which means
+'he whose name is kindness.'"                                       15
+
+
+
+
+XCVII.
+
+THE BUDDHA'S FINAL ENTERING INTO NIRVĀNA.
+
+
+Then the Mallas, with their young men and maidens and their
+wives, being grieved, and sad, and afflicted at heart, went to
+the Upavattana, the sāla grove of the Mallas, and wanted to see
+the Blessed One, in order to partake of the bliss that devolves
+upon those who are in the presence of the Holy One.                  1
+
+And the Blessed One addressed them and said:                         2
+
+"Seeking the way, ye must exert yourselves and strive with
+diligence. It is not enough to have seen me! Walk as I have
+commanded you; free yourselves from the tangled net of sorrow.
+Walk in the path with steadfast aim.                                 3
+
+"A sick man may be cured by the healing power of medicine and
+will be rid of all his ailments without beholding the physician.     4
+
+"He who does not do what I command sees me in vain. This brings
+no profit. Whilst he who lives far off from where I am and yet
+walks righteously is ever near me.                                   5
+
+"A man may dwell beside me, and yet, being disobedient, be far
+away from me. Yet he who obeys the Dharma will always enjoy the
+bliss of the Tathāgata's presence."                                  6
+
+Then the mendicant Subhadda went to the sāla grove of the Mallas
+and said to the venerable Ānanda: "I have heard from fellow
+mendicants of mine, who were deep stricken in years and teachers
+of great experience: 'Sometimes and full seldom to Tathāgatas
+appear in the world, the holy Buddhas.' Now it is said that
+to-day in the last watch of the night, the final passing away of
+the samana Gotama will take place. My mind is full of
+uncertainty, yet have I faith in the samana Gotama and trust he
+will be able so to present the truth that I may become rid of my
+doubts. O that I might be allowed to see the samana Gotama!"         7
+
+When he had thus spoken the venerable Ānanda said to the
+mendicant Subhadda: "Enough! friend Subhadda. Trouble not the
+Tathāgata. The Blessed One is weary."                                8
+
+Now the Blessed One overheard this conversation of the venerable
+Ānanda with the mendicant Subhadda. And the Blessed One called
+the venerable Ānanda, and said: "Ānanda! Do not keep out
+Subhadda. Subhadda may be allowed to see the Tathāgata. Whatever
+Subhadda will ask of me, he will ask from a desire for knowledge,
+and not to annoy me, and whatever I may say in answer to his
+questions, that he will quickly understand."                         9
+
+Then the venerable Ānanda said to Subhadda the mendicant: "Step
+in, friend Subhadda; for the Blessed One gives thee leave."         10
+
+When the Blessed One had instructed Subhadda, and aroused and
+gladdened him with words of wisdom and comfort, Subhadda said to
+the Blessed One:                                                    11
+
+"Glorious Lord, glorious Lord! Most excellent are the words of
+thy mouth, most excellent! They set up that which has been
+overturned, they reveal that which has been hidden. They point
+out the right road to the wanderer who has gone astray. They
+bring a lamp into the darkness so that those who have eyes to see
+can see. Thus, Lord, the truth has been made known to me by the
+Blessed One and I take my refuge in the Blessed One, in the
+Truth, and in the Order. May the Blessed One accept me as a
+disciple and true believer, from this day forth as long as life
+endures."                                                           12
+
+And Subhadda, the mendicant, said to the venerable Ānanda: "Great
+is thy gain, friend Ānanda, great is thy good fortune, that for
+so many years thou hast been sprinkled with the sprinkling of
+discipleship in this brotherhood at the hands of the Master
+himself!"                                                           13
+
+Now the Blessed One addressed the venerable Ānanda, and said: "It
+may be, Ānanda, that in some of you the thought may arise, 'The
+word of the Master is ended, we have no teacher more!' But it is
+not thus, Ānanda, that you should regard it. It is true that no
+more shall I receive a body, for all future sorrow has now
+forever passed away. But though this body will be dissolved, the
+Tathāgata remains. The truth and the rules of the order which I
+have set forth and laid down for you all, let them, after I am
+gone, be a teacher unto you. When I am gone, Ānanda, let the
+order, if it should so wish, abolish all the lesser and minor
+precepts."                                                          14
+
+Then the Blessed One addressed the brethren, and said: "There
+may be some doubt or misgiving in the mind of a brother as to the
+Buddha, or the truth, or the path. Do not have to reproach
+yourselves afterwards with the thought, 'We did not inquire of
+the Blessed One when we were face to face with him.' Therefore
+inquire now, O brethren, inquire freely."                           15
+
+And the brethren remained silent.                                   16
+
+Then the venerable Ānanda said to the Blessed One: "Verily, I
+believe that in this whole assembly of the brethren there is not
+one brother who has any doubt or misgiving as to the Buddha, or
+the truth, or the path!"                                            17
+
+Said the Blessed One: "It is out of the fullness of faith that
+thou hast spoken, Ānanda! But, Ānanda, the Tathāgata knows for
+certain that in this whole assembly of the brethren there is not
+one brother who has any doubt or misgiving as to the Buddha, or
+the truth, or the path! For even the most backward, Ānanda, of
+all these brethren has become converted, and is assured of final
+salvation."                                                         18
+
+Then the Blessed One addressed the brethren and said: "If ye now
+know the Dharma, the cause of all suffering, and the path of
+salvation, O disciples, will ye then say: 'We respect the Master,
+and out of reverence for the Master do we thus speak?'"             19
+
+The brethren replied: "That we shall not, O Lord."                  20
+
+And the Holy One continued:                                         21
+
+"Of those beings who live in ignorance, shut up and confined, as
+it were, in an egg, I have first broken the eggshell of ignorance
+and alone in the universe obtained the most exalted, universal
+Buddhahood. Thus, O disciples, I am the eldest, the noblest of
+beings.                                                             22
+
+"But what ye speak, O disciples, is it not even that which ye
+have yourselves known, yourselves seen, yourselves realised?"       23
+
+Ānanda and the brethren said: "It is, O Lord."                      24
+
+Once more the Blessed One began to speak: "Behold now,
+brethren," said he, "I exhort you, saying, 'Decay is inherent in
+all component things, but the truth will remain forever!' Work
+out your salvation with diligence!" This was the last word of the
+Tathāgata. Then the Tathāgata fell into a deep meditation, and
+having passed through the four jhānas, entered Nirvāna.             25
+
+When the Blessed One entered Nirvāna there arose, at his passing
+out of existence, a mighty earthquake, terrible and
+awe-inspiring: and the thunders of heaven burst forth, and of
+those of the brethren who were not yet free from passions some
+stretched out their arms and wept, and some fell headlong on the
+ground, in anguish at the thought: "Too soon has the Blessed One
+died! Too soon has the Happy One passed away from existence! Too
+soon has the Light of the world gone out!"                          16
+
+Then the venerable Anuruddha exhorted the brethren and said:
+"Enough, my brethren! Weep not, neither lament! Has not the
+Blessed One formerly declared this to us, that it is in the very
+nature of all things near and dear unto us, that we must separate
+from them and leave them, since everything that is born, brought
+into being, and organized, contains within itself the inherent
+necessity of dissolution? How then can it be possible that the
+body of the Tathāgata should not be dissolved? No such condition
+can exist! Those who are free from passion will bear the loss,
+calm and self-possessed, mindful of the truth he has taught us."    27
+
+And the venerable Anuruddha and the venerable Ānanda spent the
+rest of the night in religious discourse.                           28
+
+Then the venerable Anuruddha said to the venerable Ānanda: "Go
+now, brother Ānanda, and inform the Mallas of Kusinārā saying,
+'The Blessed One has passed away: do, then, whatsoever seemeth to
+you fit!'"                                                          29
+
+And when the Mallas had heard this saying they were grieved, and
+sad, and afflicted at heart.                                        30
+
+Then the Mallas of Kusinārā gave orders to their attendants,
+saying, "Gather together perfumes and garlands, and all the music
+in Kusinārā!" And the Mallas of Kusinārā took the perfumes and
+garlands, and all the musical instruments, and five hundred
+garments, and went to the sāla grove where the body of the
+Blessed One lay. There they passed the day in paying honor and
+reverence to the remains of the Blessed One, with hymns, and
+music, and with garlands and perfumes, and in making canopies of
+their garments, and preparing decorative wreaths to hang thereon.
+And they burned the remains of the Blessed One as they would do
+to the body of a king of kings.                                     31
+
+When the funeral pyre was lit, the sun and moon withdrew their
+shining, the peaceful streams on every side were torrent-swollen,
+the earth quaked, and the sturdy forests shook like aspen leaves,
+whilst flowers and leaves fell untimely to the ground, like
+scattered rain, so that all Kusinārā became strewn knee-deep with
+mandāra flowers raining down from heaven.                           32
+
+When the burning ceremonies were over, Devaputta said to the
+multitudes that were assembled round the pyre:                      33
+
+"Behold, O brethren, the earthly remains of the Blessed One have
+been dissolved, but the truth which he has taught us lives in our
+minds and cleanses us from all error.                               34
+
+"Let us, then, go out into the world, as compassionate and
+merciful as our great master, and preach to all living beings the
+four noble truths and the eightfold path of righteousness, so
+that all mankind may attain to a final salvation, taking refuge
+in the Buddha, the Dharma, and the Sangha."                         35
+
+And when the Blessed One had entered into Nirvāna, and the Mallas
+had burned the body with such ceremonies as would indicate that
+he was the great king of kings, ambassadors came from all the
+empires that at the time had embraced his doctrine, to claim a
+share of the relics; and the relics were divided into eight parts
+and eight dāgobas were erected for their preservation. One dāgoba
+was erected by the Mallas and seven others by the seven kings of
+those countries, whose people had taken refuge in the Buddha.       36
+
+
+
+
+CONCLUSION.
+
+
+XCVIII.
+
+THE THREE PERSONALITIES OF THE BUDDHA.
+
+
+When the Blessed One had passed away into Nirvāna, the disciples
+came together and consulted what to do in order to keep the
+Dharma pure and uncorrupted by heresies.                             1
+
+And Upāli rose, saying:                                              2
+
+"Our great Master used to say to the brethren: 'O bhikkhus! after
+my final entrance into Nirvāna you must reverence and obey the
+law. Regard the law as your master. The law is like unto a light
+that shines in the darkness, pointing out the way; it is also
+like unto a precious jewel to gain which you must shun no
+trouble, and be ready to bring any sacrifice, even, should it be
+needed, your own fives. Obey the Dharma which I have revealed to
+you; follow it carefully and regard it in no way different from
+myself.'                                                             3
+
+"Such were the words of the Blessed One.                             4
+
+"The law, accordingly, which the Buddha has left us as a precious
+inheritance has now become the visible body of the Tathāgata. Let
+us, therefore, revere it and keep it sacred. For what is the use
+of erecting dāgobas for relics, if we neglect the spirit of the
+Master's teachings?"                                                 5
+
+And Anuruddha arose and said:                                        6
+
+"Let us bear in mind, O brethren, that Gotama Siddhattha has
+revealed the truth to us. He was the Holy One and the Perfect One
+and the Blessed One, because the eternal truth had taken abode in
+him.                                                                 7
+
+"The Tathāgata taught us that the truth existed before he was
+born into this world, and will exist after he has entered into
+the bliss of Nirvāna.                                                8
+
+"The Tathāgata said:                                                 9
+
+"'The truth is omnipresent and eternal, endowed with excellencies
+innumerable, above all human nature, and ineffable in its
+holiness.'                                                          10
+
+"Now, let us bear in mind that not this or that law which is
+revealed to us in the Dharma is the Buddha, but the entire truth,
+the truth which is eternal, omnipresent, immutable, and most
+excellent.                                                          11
+
+"Many regulations of the Sangha are temporary; they were
+prescribed because they suited the occasion and were needed for
+some transient emergency. The truth, however, is not temporary.     12
+
+"The truth is not arbitrary nor a matter of opinion, but can be
+investigated, and he who earnestly searches for the truth will
+find it.                                                            13
+
+"The truth is hidden to the blind, but he who has the mental eye
+sees the truth. The truth is Buddha's essence, and the truth will
+remain the ultimate standard by which we can discern false and
+true doctrines.                                                     14
+
+"Let us, then, revere the truth; let us inquire into the truth
+and state it, and let us obey the truth. For the truth is Buddha
+our Master, our Teacher, our Lord."                                 15
+
+And Kassapa rose and said:                                          16
+
+"Truly thou hast spoken well, O brother Anuruddha. Neither is
+there any conflict of opinion on the meaning of our religion. For
+the Blessed One possesses three personalities, and every one of
+them is of equal importance to us.                                  17
+
+"There is the Dharma Kāya. There is the Nirmāna Kāya. There is
+the Sambhoga Kāya.                                                  18
+
+"Buddha is the all-excellent truth, eternal, omnipresent, and
+immutable. This is the Sambhoga Kāya which is in a state of
+perfect bliss.                                                      19
+
+"Buddha is the all-loving teacher assuming the shape of the
+beings whom he teaches. This is the Nirmāna Kāya, his
+apparitional body.                                                  20
+
+"Buddha is the all-blessed dispensation of religion. He is the
+spirit of the Sangha and the meaning of the commands which he has
+left us in his sacred word, the Dharma. This is the Dharma Kāya,
+the body of the most excellent law.                                 21
+
+"If Buddha had not appeared to us as Gotama Sakyamuni, how could
+we have the sacred traditions of his doctrine? And if the
+generations to come did not have the sacred traditions preserved
+in the Sangha, how could they know anything of the great
+Sakyamuni? And neither we nor others would know anything about
+the most excellent truth which is eternal, omnipresent, and
+immutable.                                                          22
+
+"Let us then keep sacred and revere the traditions; let us keep
+sacred the memory of Gotama Sakyamuni, so that people may find
+the truth; for he whose spiritual eye is open will discover it,
+and it is the same to every one who possesses the comprehension
+of a Buddha to recognize it and to expound it."                     23
+
+Then the brethren decided to convene a synod in Rājagaha in order
+to lay down the pure doctrines of the Blessed One, to collect and
+collate the sacred writings, and to establish a canon which
+should serve as a source of instruction for future generations.     24
+
+
+
+
+XCIX.
+
+THE PURPOSE OF BEING.
+
+
+Eternal verities dominate the formation of worlds and constitute
+the cosmic order of natural laws. But when, through the
+conflicting motion of masses, the universe was illumined with
+blazing fire, there was no eye to see the light, no ear to listen
+to reason's teachings, no mind to perceive the significance of
+being; and in the immeasurable spaces of existence no place was
+found where the truth could abide in all its glory.                  1
+
+In the due course of evolution sentiency appeared and
+sense-perception arose. There was a new realm of being, the realm
+of soul-life, full of yearning, with powerful passions and of
+unconquerable energy. And the world split in twain: there were
+pleasures and pains, self and notself, friends and foes, hatred
+and love. The truth vibrated through the world of sentiency, but
+in all its infinite potentialities no place could be found where
+the truth could abide in all its glory.                              2
+
+And reason came forth in the struggle for life. Reason began to
+guide the instinct of self, and reason took the sceptre of the
+creation and overcame the strength of the brutes and the power of
+the elements. Yet reason seemed to add new fuel to the flame of
+hatred, increasing the turmoil of conflicting passions; and
+brothers slew their brothers for the sake of satisfying the lust
+of a fleeting moment. And the truth repaired to the domains of
+reason, but in all its recesses no place was found where the
+truth could abide in all its glory.                                  3
+
+Now reason, as the helpmate of self, implicated all living beings
+more and more in the meshes of lust, hatred, and envy, and from
+lust, hatred, and envy the evils of wrongdoing originated. Men
+broke down under the burdens of life, until the saviour appeared,
+the great Buddha, the Holy Teacher of men and gods.                  4
+
+And the Buddha taught men the right use of sentiency, and the
+right application of reason; and he taught men to see things as
+they are, without illusions, and they learned to act according to
+truth. He taught righteousness and thus changed rational
+creatures into humane beings, just, kind-hearted, and faithful.
+And now at last a place was found where the truth might abide in
+all its glory, and this place is the heart of mankind.               5
+
+Buddha, O Blessed One, O Holy One, O Perfect One, thou hast
+revealed the truth, and the truth has appeared upon earth and the
+kingdom of truth has been founded.                                   6
+
+There is not room for truth in space, infinite though it be.         7
+
+There is not room for truth in sentiency, neither in its
+pleasures nor in its pains; sentiency is the first footstep of
+truth, but there is not room in it for the truth, though
+sentiency may beam with the blazing glow of beauty and life.         8
+
+Neither is there any room for truth in rationality. Rationality
+is a two-edged sword and serves the purpose of love equally as
+well as the purpose of hatred. Rationality is the platform on
+which the truth standeth. No truth is attainable without reason.
+Nevertheless, in mere rationality there is no room for truth,
+though it be the instrument that masters the things of the world.    9
+
+The throne of truth is righteousness; and love and justice and
+good-will are its ornaments.                                        10
+
+Righteousness is the place in which truth dwells, and here in the
+hearts of mankind aspiring after the realization of
+righteousness, there is ample space for a rich and ever richer
+revelation of the truth.                                            11
+
+This is the Gospel of the Blessed One. This is the revelation of
+the Enlightened One. This is the bequest of the Holy One.           12
+
+Those who accept the truth and have faith in the truth, take
+refuge in the Buddha, the Dharma, and the Sangha.                   13
+
+Receive us, O Buddha, as thy disciples from this day hence, so
+long as our life lasts.                                             14
+
+Comfort, O holy Teacher, compassionate and all-loving, the
+afflicted and the sorrow-laden, illumine those who go astray, and
+let us all gain more and more in comprehension and in holiness.     15
+
+The truth is the end and aim of all existence, and the worlds
+originate so that the truth may come and dwell therein.             16
+
+Those who fail to aspire for the truth have missed the purpose of
+life.                                                               17
+
+Blessed is he who rests in the truth, for all things will pass
+away, but the truth abideth forever.                                18
+
+The world is built for the truth, but false combinations of
+thought misrepresent the true state of things and bring forth
+errors.                                                             19
+
+Errors can be fashioned as it pleases those who cherish them;
+therefore they are pleasant to look upon, but they are unstable
+and contain the seeds of dissolution.                               20
+
+Truth cannot be fashioned. Truth is one and the same; it is
+immutable.                                                          21
+
+Truth is above the power of death; it is omnipresent, eternal,
+and most glorious.                                                  22
+
+Illusions, errors, and lies are the daughters of Māra, and great
+power is given unto them to seduce the minds of men and lead them
+astray upon the path of evil.                                       23
+
+The nature of delusions, errors, and lies is death; and
+wrong-doing is the way to perdition.                                24
+
+Delusions, errors, and lies are like huge, gaudy vessels, the
+rafters of which are rotten and wormeaten, and those who embark
+in them are fated to be shipwrecked.                                25
+
+There are many who say: "Come error, be thou my guide," and when
+they are caught in the meshes of selfishness, lust, and evil
+desires, misery is begot.                                           26
+
+Yet does all life yearn for the truth and the truth only can cure
+our diseases and give peace to our unrest.                          27
+
+Truth is the essence of life, for truth endureth beyond the death
+of the body. Truth is eternal and will still remain even though
+heaven and earth shall pass away.                                   28
+
+There are not different truths in the world, for truth is one and
+the same at all times and in every place.                           29
+
+Truth teaches us the noble eightfold path of righteousness, and
+it is a straight path easily found by the truth-loving. Happy are
+those who walk in it.                                               30
+
+
+
+
+C.
+
+THE PRAISE OF ALL THE BUDDHAS.
+
+     All the Buddhas are wonderful and glorious.
+     There is not their equal upon earth.
+     They reveal to us the path of life.
+     And we hail their appearance with pious reverence.              1
+
+     All the Buddhas teach the same truth.
+     They point out the path to those who go astray.
+     The Truth is our hope and comfort.
+     We gratefully accept its illimitable light.                     2
+
+     Ah the Buddhas are one in essence,
+     Which is omnipresent in all modes of being,
+     Sanctifying the bonds that tie all souls together,
+     And we rest in its bliss as our final refuge.                   3
+
+
+
+
+TABLE OF REFERENCE.
+
+
+THE GOSPEL OF BUDDHA CHAPTER AND VERSE (Gospel): I-III
+  Sources: EA
+    Parallelisms: --
+
+Gospel: Descent from heaven omitted
+  Sources: LV; rGya, iii-iv
+    Parallelisms: Klopstock's _Messias_ Gesang I
+
+Gospel: IV
+  Sources: Fo, vv. 1-147
+    Parallelisms: --
+
+Gospel: IV, 6
+  Sources: BSt, p. 64
+    Parallelisms: Mark vii, 32, 37; Matth. xi, 5
+
+Gospel: IV, 9
+  Sources: Fo, vv. 22-24
+    Parallelisms: Matth. ii, 1
+
+Gospel: IV, 12
+  Sources: Fo, vv. 39-40
+    Parallelisms: Luke ii, 36
+
+Gospel: IV, 17
+  Sources: RB 150; RHB 52
+    Parallelisms: Pseudo Matth. 23
+
+Gospel: IV, 27
+  Sources: Fo, v. 147
+    Parallelisms: Luke ii, 52
+
+Gospel: Omitted
+  Sources: RHB, pp. 103-108
+    Parallelisms: Matth. ii, 16
+
+Gospel: V
+  Sources: HM, p. 156; RB, p. 83; rGya, xii
+    Parallelisms: --
+
+  Sources: Fo, vv. 152-156
+    Parallelisms: Luke ii, 46-47
+
+Gospel: V, 9
+  Sources: Fo, v. 164
+    Parallelisms: Matth. iii, 16
+
+Gospel: VI
+  Sources: Fo, vv. 191-322
+    Parallelisms: --
+
+Gospel: VI, 19-20
+  Sources: BSt, pp. 79-80; RB, p. 23
+    Parallelisms: Luke xi, 27-28
+
+Gospel: VII
+  Sources: Fo, vv. 335-417
+    Parallelisms: --
+
+Gospel: VII, 7
+  Sources: BSt, p. 5-6
+    Parallelisms: --
+
+Gospel: VII, 18-19
+  Sources: BSt, p. 18
+    Parallelisms: Matt. xxiv, 35; Luke xxi, 33; Luke xvi, 17
+
+Gospel: VII, 23-24
+  Sources: BSt, p. 84
+    Parallelisms: Luke iv, 5-8 [see also Matth. iv, 1-7 and Mark i, 13]
+
+Gospel: VIII
+  Sources: Fo, vv. 778-918
+    Parallelisms: --
+
+Gospel: VIII, 15
+  Sources: DP, v. 178
+    Parallelisms: --
+
+Gospel: IX
+  Sources: Fo, vv. 919-1035; Cf. "Arāda and Udraka" in Rhys Davids's
+           _Dialogue_
+    Parallelisms: Compare the results of modern psychology
+
+Gospel: IX, 6
+  Sources: MV. 1, 6, Secs. 36-38 [SB, xiii, p. 100]
+    Parallelisms: --
+
+Gospel: IX, 14
+  Sources: QKM, pp. 83-86
+    Parallelisms: Evolution theory
+
+Gospel: IX, 15
+  Sources: QKM, p. 133
+    Parallelisms: --
+
+Gospel: IX, 16
+  Sources: QKM, p. 111
+    Parallelisms: --
+
+Gospel: X
+  Sources: Fo, vv. 1000-1023
+    Parallelisms: --
+
+Gospel: X, 4, 5
+  Sources: SN, vv. 425, 439; SN, v. 445
+    Parallelisms: Luke iv, 2-4; John iii, 46
+
+Gospel: X, 11
+  Sources: Fo, vv. 1024; Fo, vv. 1222-1224
+    Parallelisms: Luke vii, 19; Matth ii, 3
+
+Gospel: XI [See LXXXIX, 1-6]
+  Sources: Fo, vv. 1026-1110
+    Parallelisms: Luke iv, 2; Matth. iv, 1-7; Mark i, 13
+
+Gospel: XII
+  Sources: Fo, vv. 1111-1199
+    Parallelisms: --
+
+Gospel: XII, 8
+  Sources: QKM, p. 79; SDP, vii [SB, xxi, p. 172]
+    Parallelisms: --
+
+Gospel: XII, 11-15
+  Sources: SDP, iii [SB, xxi, p. 90]; MV, i, 6 Secs. 19-28; Cf. OldG,
+           pp. 227-228, OldE, p. 211; RhDB, pp. 106-107
+    Parallelisms: --
+
+Gospel: XII, 16
+  Sources: BSt, pp. 103-104; Cf. DP, pp. 153-154; Db, p. 12
+    Parallelisms: --
+
+Gospel: XII, 20
+  Sources: rGya, 355
+    Parallelisms: Matth. v, 3-11
+
+Gospel: XIII
+  Sources: MV, i, 4
+    Parallelisms: --
+
+Gospel: XIV
+  Sources: MV, i, 5
+    Parallelisms: --
+
+Gospel: XIV, 2
+  Sources: MV, i, 3, Sec. 4
+    Parallelisms: --
+
+Gospel: XIV, 14
+  Sources: MPN, iii, 44, 45; Cf. W, p. 87
+    Parallelisms: --
+
+Gospel: XV
+  Sources: Fo, vv. 1200-1217; MV, i, 6, Secs. 1-9
+    Parallelisms: --
+
+Gospel: XVI
+  Sources: Fo, vv. 1217-1279; MV, i, 6, Secs. 10-47
+    Parallelisms: --
+
+Gospel: XVI, 5
+  Sources: SN, v. 248
+    Parallelisms: --
+
+Gospel: XVI, 6
+  Sources: RhDB p. 131
+    Parallelisms: --
+
+Gospel: XVI, 7
+  Sources: SN, v. 241
+      Parallelisms: Matth. xv, 10
+
+Gospel: XVII
+  Sources: MV, i, 6, Sec. 10-47
+    Parallelisms: --
+
+Gospel: XVII, 10-12
+  Sources: _Saniyuttaka Nikāya_, vol. iii, fol. sā, quoted by OldG,
+           p. 364; OldE, p. 339
+    Parallelisms: --
+
+Gospel: XVII, 13-18
+  Sources: MV, i, 11
+    Parallelisms: --
+
+  Sources: Fo, vv. 1297-1300
+    Parallelisms: Luke ix, 1-6; Luke x, 1-24
+
+Gospel: XVII, 15
+  Sources: QKM, p. 264
+    Parallelisms: Matth. v, 16
+
+  Sources: QKM, p. 266
+    Parallelisms: Matth. vii, 6
+
+Gospel: XVIII
+  Sources: MV, 1, 7; 8, 9; Fo, vv. 1280-1296
+    Parallelisms: John iii, 2
+
+Gospel: XVIII, 8
+  Sources: Fo, vv. 1289-1290
+    Parallelisms: --
+
+Gospel: XVIII, 10
+  Sources: Fo, v. 1292
+    Parallelisms: --
+
+Gospel: XIX
+  Sources: Fo, vv. 1300-1334; MV, 1, 20-21
+    Parallelisms: --
+
+Gospel: XX
+  Sources: Fo, vv. 1335-1379; MV, 1, 22
+    Parallelisms: --
+
+Gospel: XX, 19-20
+  Sources: SN, v. 148; _Metta Sutta._ [An often quoted sentence.
+           RhDB, p. 109, Hardy, "Legends and Theories of the Buddhas,"
+           p. 212]
+    Parallelisms: --
+
+Gospel: XX, 23
+  Sources: RhDB, p. 62
+    Parallelisms: --
+
+Gospel: XX, 28
+  Sources: Fo, v. 1733
+    Parallelisms: --
+
+Gospel: XXI
+  Sources: Fo, vv. 1380-1381; MV, 1, 22, Secs. 15-18
+    Parallelisms: Matth. xxi, 1-11; Mark. xi, 1-10; Luke xix, 28-38;
+                  John xii, 12-15
+
+Gospel: XXII
+  Sources: Fo, vv. 1382-1433; MV 1, 23-24; W, p. 89
+    Parallelisms: --
+
+Gospel: XXII, 3-5
+  Sources: MV, 1, 23, Secs. 13-14
+    Parallelisms: -- Matth. xxi, 9; Mark xi, 9; John xii, 13
+
+Gospel: XXIII, 10-20
+  Sources: EA
+    Parallelisms: --
+
+Gospel: XXIV
+  Sources: Fo, vv. 1496-1521
+    Parallelisms: --
+
+Gospel: XXV, 4
+  Sources: Fo, vv. 1516-1517
+    Parallelisms: Acts xx, 35
+
+Gospel: XXV
+  Sources: Fo, vv. 1522-1533, 1611-1671
+    Parallelisms: --
+
+Gospel: XXVI, 1-7
+  Sources: AN, iii, 134.
+    Parallelisms: Compare the results of modern psychology
+
+Gospel: XXVI, 8-13
+  Sources: US, p. 112; W, p. xiv
+    Parallelisms: --
+
+Gospel: XXVII
+  Sources: Fo, vv. 1534-1610; HM, p. 204
+    Parallelisms: --
+
+Gospel: XXVIII
+  Sources: HM, p. 203 et seqq.; BSt, pp. 125-126
+    Parallelisms: --
+
+Gospel: XXIX
+  Sources: MV, i, 54; HM, 208-209
+    Parallelisms: --
+
+Gospel: XXX
+  Sources: MV, viii, 23-36 [SB, xvii, pp. 193-194]
+    Parallelisms: --
+
+Gospel: XXXI
+  Sources: Fo vv. 1672-1673
+    Parallelisms: --
+
+Gospel: XXXII
+  Sources: HM, pp. 353-354
+    Parallelisms: --
+
+Gospel: XXXII, 4-6
+  Sources: W, pp. 443-444
+    Parallelisms: --
+
+Gospel: XXXIII
+  Sources: S42S; Fo, vv. 1757-1766; BP, p. 153
+    Parallelisms: Matth. v, 28
+
+Gospel: XXXIII, 9-11
+  Sources: Fo vv. 1762-1763
+    Parallelisms: Eph. vi, 13-17
+
+  Sources: Fo, vv. 1763
+    Parallelisms: Mark ix, 47; Matth. v, 29; Matth. xviii, 9
+
+Gospel: XXXIV
+  Sources: MV, viii, 15. [SB, xvii, pp. 219-225.]
+    Parallelisms: --
+
+Gospel: XXXIV, 24 [Last part of the verse.]
+  Sources: Bgt, p. 211
+    Parallelisms: Luke viii, 2; Matth. xiii, 24-27
+
+Gospel: XXXV
+  Sources: MV, ii
+    Parallelisms: --
+
+Gospel: XXXVI
+  Sources: MV, x, 1, 2, Sec. 1-2; Sec. 20
+           C, vol iii, p. 139
+    Parallelisms: --
+
+Gospel: XXXVII
+  Sources: MV, x, 5-6, 2 Sec. 3-20
+    Parallelisms: --
+
+Gospel: XXXVIII
+  Sources: MV, v, 4
+    Parallelisms: --
+
+Gospel: XXXVIII, 3
+  Sources: BSt, p. 311
+    Parallelisms: --
+
+Gospel: XXXVIII, 5
+  Sources: MV, v, 4, 2 [SB, xvii, p. 18]
+    Parallelisms: Matth. v, 46-47
+
+Gospel: XXXIX
+  Sources: Fo, vv. 1713-1734; HM, pp. 337-340
+    Parallelisms: --
+
+Gospel: XXXIX, 4
+  Sources: Bst, p. 200
+    Parallelisms: --
+
+Gospel: XXXIX, 7
+  Sources: DP, v. 227; SB, x, p. 58 (cf. ChD, p. 122)
+    Parallelisms: Matth. xi, 16, 19
+
+Gospel: XL
+  Sources: V, xviii, xx; W, pp. 184-186
+    Parallelisms: --
+
+Gospel: XLI
+  Sources: MV, vi, 29 [SB, xvii, pp. 104-105.]
+    Parallelisms: --
+
+Gospel: XLI, 12-13
+  Sources: _Metta Sutta_; SN v. 148. [Cf. RhDB, p. 109]
+    Parallelisms: --
+
+Gospel: XLII
+  Sources: RB, pp. 68-69. [Cf. RhDB, p. 71 and OldG, 376-378.]
+    Parallelisms: Mark iii, 14; Luke ix, 2
+
+  Sources: Bgt, 212
+    Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 3-20
+
+Gospel: XLIV
+  Sources: TPN, p. 129
+    Parallelisms: --
+
+Gospel: XLV
+  Sources: TPN, pp. 22-23 and p. 25
+    Parallelisms: --
+
+Gospel: XLVI
+  Sources: S42S, 4
+    Parallelisms: --
+
+Gospel: XLVII
+  Sources: SDP, x, xiii, xxvii
+    Parallelisms: --
+
+Gospel: XLVII, 23
+  Sources: SDP, xxiv, 22. [SB, xxi, p. 416.]
+    Parallelisms: --
+
+Gospel: XLVIII
+  Sources: DP in SB, x
+    Parallelisms: --
+
+Gospel: XLVIII, 36-37
+  Sources: DP, v. 5
+    Parallelisms: Matth. v, 44
+
+Gospel: XLVIII, 46
+  Sources: SN, vv. 784-785, 885-888, 834 [SB, x, 149, 159, 169.]
+    Parallelisms: Matth. xi, 29-30
+
+Gospel: XLVIII, 47
+  Sources: DP, v. 275
+    Parallelisms: II Cor. vii, 7
+
+Gospel: XLVIII, 55
+  Sources: DP, v. 387
+    Parallelisms: --
+
+Gospel: XLIX
+  Sources: SB, xi, pp. 157-203
+    Parallelisms: --
+
+Gospel: XLIX, 17
+  Sources: SB, xi, pp. 173-174
+    Parallelisms: Matth. xv, 14
+
+Gospel: L
+  Sources: SSP, pp. 297-320 [Cf. RhDB, 143.]
+    Parallelisms: --
+
+Gospel: LI, 1-14; LI, 31-75
+  Sources: MV, vi, 31. [SB, xvii, pp. 108-113.]
+    Parallelisms: --
+
+Gospel: LI, 15-30
+  Sources: EA [cf. QKM, pp. 254-257]
+    Parallelisms: --
+
+Gospel: LII
+  Sources: EA [cf. CBS, p. 15 and also MV, v]
+    Parallelisms: --
+
+Gospel: LIII
+  Sources: Compiled from HM, pp. 280 et seq.; Fo, v. 1682, 1683;
+           W, p. 219; and QKM, pass.
+    Parallelisms: --
+
+Gospel: LIII, 18-23a
+  Sources: QKM, p. 120
+    Parallelisms: --
+
+Gospel: LIII, 23b
+  Sources: QKM, p. 148
+    Parallelisms: John iii, 8
+
+Gospel: LIII, 26-27
+  Sources: QKM, p. 67
+    Parallelisms: --
+
+Gospel: LIII, 29-32
+  Sources: QKM, pp. 73-74
+    Parallelisms: --
+
+Gospel: LIII, 47-59
+  Sources: QKM, pp. 63, 83-86
+    Parallelisms: --
+
+Gospel: LIII, 53
+  Sources: US and W, motto
+    Parallelisms: --
+
+Gospel: LIV, 1-2
+  Sources: Fo, vv. 1208, 1228
+    Parallelisms: Matth. v, 3-11
+
+Gospel: LIV, 3
+  Sources: _Brahmajāla Sutta_, quoted by RhD, p. 99
+    Parallelisms: John xvi, 16; Matth. xxiv, 23
+
+Gospel: LIV, 4
+  Sources: Gospel: QKM, p. 114
+    Parallelisms: --
+
+Gospel: LIV, 5
+  Sources: Fo, v. 1231
+    Parallelisms: --
+
+Gospel: LIV, 6-8
+  Sources: rGya, p. 372
+    Parallelisms: Matth. xi, 28
+
+Gospel: LIV, 9
+  Sources: S42S, 16
+    Parallelisms: --
+
+Gospel: LIV, 10
+  Sources: QKM, p. 110
+    Parallelisms: John xiv, 6; John xviii, 37
+
+Gospel: LV
+  Sources: SDP, v
+    Parallelisms: --
+
+Gospel: LVI
+  Sources: _Mahā Rāhula Sutta_
+    Parallelisms: --
+
+Gospel: LVII
+  Sources: S42S
+    Parallelisms: --
+
+Gospel: LVIII
+  Sources: _Buddhist Catena_
+    Parallelisms: --
+
+Gospel: LIX
+  Sources: SN, pp. 58-62; p, 25; p. 147; p. 54; MV, i, 3, Sec. 4 [cf.
+           OldE, p. 118]; _Nidhikanda Sutta_, quoted by RhDB, p. 127
+    Parallelisms: Matth. vi, 20
+
+Gospel: LX, 7-8
+  Sources: RhDB, p. 156
+    Parallelisms: --
+
+Gospel: LX, 12
+  Sources: Beal, _Buddhism of China_, chap, xii
+    Parallelisms: --
+
+Gospel: LX, 18-23
+  Sources: RhDB, p. 170
+    Parallelisms: --
+
+Gospel: LX, 27-28
+  Sources: EH
+    Parallelisms: --
+
+Gospel: LX, 29
+  Sources: QKM, p. 127
+    Parallelisms: --
+
+Gospel: LX, 31
+  Sources: RhDB, pp. 175-176
+    Parallelisms: --
+
+Gospel: LX, 33
+  Sources: RhDB,p. 173
+    Parallelisms: --
+
+Gospel: LXI
+  Sources: MPN, 111, 22. [SB, xx, p. 48-49.]
+    Parallelisms: --
+
+Gospel: LXI, 3-5
+  Sources: _Chullavaggaxx_, 1-4. [SB, xx, 301-305]
+    Parallelisms: Matth. v, 13
+
+Gospel: LXI, 6-9
+  Sources: _Sutra Dsauglun_ [cf. R. Seydel "_Das Ev. v. Jesu in s.
+           Verb. z. Buddha-Sage_" pp. 184-185]
+    Parallelisms: Matth. v, 1-2
+
+Gospel: LXII
+  Sources: EA
+    Parallelisms: --
+
+Gospel: LXIII
+  Sources: See O.C. xvii, pp. 353-354
+    Parallelisms: --
+
+Gospel: LXIII, 7-9
+  Sources: UG, vii, 14 seq.
+    Parallelisms: Matth. xxv, 14 et seq.
+
+Gospel: LXIV
+  Sources: DP, v
+    Parallelisms: --
+
+Gospel: LXV
+  Sources: SDP, iv
+    Parallelisms: Luke xv, 11 et seq.
+
+Gospel: LXVI
+  Sources: Bst, pp. 211, 299. [See PT, 11, 58.]
+    Parallelisms: --
+
+Gospel: LXVII
+  Sources: Bst, pp. 315 et seq.
+    Parallelisms: --
+
+Gospel: LXVIII
+  Sources: ChD, pp. 88-89
+    Parallelisms: --
+
+Gospel: LXVIII, 6
+  Sources: ChD
+    Parallelisms: Mark xii, 42-44
+
+Gospel: LXIX
+  Sources: ChD, p. 46
+    Parallelisms: The Story of Diogenes and his Lantern
+
+Gospel: LXX
+  Sources: ChD, p. 134
+    Parallelisms: --
+
+Gospel: LXXI
+  Sources: Bgp, pp. 107 et seq.
+    Parallelisms: --
+
+Gospel: LXXII
+  Sources: ChD, p. 77
+    Parallelisms: Luke xii, 20
+
+Gospel: LXXIII
+  Sources: Bst, p. 147
+    Parallelisms: --
+
+Gospel: LXXIII, 15
+  Sources: BSt
+    Parallelisms: Exodus xvii, 6
+
+Gospel: LXXIV
+  Sources: SN, pp. 11-15
+    Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 14
+
+Gospel: LXXV
+  Sources: SN, pp. 20 et seq.
+    Parallelisms: --
+
+Gospel: LXXVI
+  Sources: Bf, p. 205.
+    Parallelisms: John v, 5 et seq.
+
+Gospel: LXXVII
+  Sources: HM, pp. 317-319
+    Parallelisms: --
+
+Gospel: LXXVIII, LXXIX
+  Sources: _Jātaka Tales_
+    Parallelisms: --
+
+Gospel: LXXX
+  Sources: Bf, pp. 146 et seq.
+    Parallelisms: --
+
+Gospel: LXXXI
+  Sources: _Fu-Pen-Hing-tsi-King_, tr. by S. Beal
+    Parallelisms: --
+
+Gospel: LXXXI, 7-10
+  Sources: EA
+    Parallelisms: John ii, 1 et seq.
+
+Gospel: LXXXII
+  Sources: MV, i, 14
+    Parallelisms: --
+
+Gospel: LXXXIII
+  Sources: ChD, p. 130 et seq.
+    Parallelisms: --
+
+Gospel: LXXXIII, 5
+  Sources: BP, p. 16
+    Parallelisms: --
+
+Gospel: LXXXIII, 5, 6, 9
+  Sources: ChD and SS
+    Parallelisms: Matth. xxii, 30
+
+Gospel: LXXXIV, 1-14
+  Sources: BP, pp. 98 et seqq.
+    Parallelisms: Greek versions quoted by Jacob H. Thiessen, LKG.
+
+Gospel: LXXXIV, 15-28
+  Sources: SB, x, p. 106
+    Parallelisms: --
+
+Gospel: LXXXV
+  Sources: ChD, pp. 50-51
+    Parallelisms: Matth. v. 25, 29
+
+Gospel: LXXXV, 6
+  Sources: ChD, cf OC No. 470
+    Parallelisms: Rom. iii, 28
+
+Gospel: LXXXVI
+  Sources: ChD, pp. 94-98
+    Parallelisms: --
+
+Gospel: LXXXVII
+  Sources: C, ii p. 262
+    Parallelisms: --
+
+Gospel: LXXXVIII
+  Sources: MPN, i [SB, xi, p. 1 et seqq.]
+    Parallelisms: --
+
+Gospel: LXXXIX
+  Sources: MPN, i, 19, 22; MV, vi, 28
+    Parallelisms: --
+
+Gospel: XC
+  Sources: MPN, i, 16
+    Parallelisms: --
+
+Gospel: XCI
+  Sources: MPN, ii, 9
+    Parallelisms: --
+
+Gospel: XCI, 6
+  Sources: MPN
+    Parallelisms: 1 Cor. 15, 55
+
+Gospel: XCII
+  Sources: MPN, 11, 12-24; Fo, vv. 1749-1753, 1768-1782
+    Parallelisms: --
+
+Gospel: XCIII
+  Sources: MPN, ii, 27-35
+    Parallelisms: --
+
+Gospel: XCIV, 1
+  Sources: BSt,p. 84
+    Parallelisms: See Matth. iv, 1 and Mark i, 13
+
+Gospel: XCIV, 2-13
+  Sources: MPN, iii, 46-63
+    Parallelisms: --
+
+Gospel: XCV
+  Sources: MPN, iv, 14-57
+    Parallelisms: --
+
+Gospel: XCV, 6
+  Sources: MPN, iv, 25
+    Parallelisms: John xix, 28
+
+Gospel: XCV, 14-22
+  Sources: MPN, iv, 47-52
+    Parallelisms: Matth. xxvii, 2; Mark ix, 2
+
+Gospel: XCVI
+  Sources: MPN, v, 1-14, concerning Metteyya see EH s.v. RhDB, pp. 180,
+           200; OldG, p. 153, etc.
+    Parallelisms: John xiv, 26
+
+Gospel: XCVII
+  Sources: MPN, v, 52-69, and vi; Fo, vv. 2303-2310
+    Parallelisms: --
+
+Gospel: XCVII, 19-20; XCVII, 23-24
+  Sources: _Mahātanhāsamkhaya-Sutta, Majjhima Nikāya_, vol. 1, p. 263,
+           quoted by OldG, p. 349, E, p. 325.
+    Parallelisms: --
+
+Gospel: XCVII, 22
+  Sources: _Suttavibbanga, Parājika_ 1, pp. 1, 4 quoted by OldG,
+           p. 349, E, p. 325
+    Parallelisms: 1 Cor. xv, 20
+
+Gospel: XCVIII
+  Sources: EA, embodying later traditions, see EH and almost any other
+           work on Buddhism.
+    Parallelisms: The Christian Trinity dogma
+
+Gospel: XCIX
+  Sources: EA
+    Parallelisms: --
+
+Gospel: C
+  Sources: EA, in imitation of a formula at present in use among Northern
+           Buddhists
+    Parallelisms: --
+
+
+
+ABBREVIATIONS IN THE TABLE OF REFERENCE.
+
+
+AN.--Ańguttara Nikāya in Warren's Buddhism in Translations.
+
+Bf.--Burnouf, Introduction ą l'histoire du Bouddhisme Indien, Paris
+1844.
+
+Bgt.--The Life or Legend of Gautama, by the R. Rev. P. Bigandet.
+
+BL.--Buddhist Literature in China by Samuel Beal.
+
+BP.--Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.
+
+BSt.--Buddhist Birth Stories or Jātaka Tales. Translated by Rhys Davids.
+
+C.--The Jātaka edited by Prof. E.B. Cowell, Cambridge.
+
+CBS.--A Catena of Buddhist Scriptures from the Chinese by Samuel Beal.
+London, 1871.
+
+ChD.--[Chinese Dhammapada.] Texts from the Buddhist Canon, commonly
+known as Dhammapada. Translated by S. Beal, London and Boston, 1878.
+
+Dh.--The Dharma, or The Religion of Enlightenment by Paul Carus. 5th ed.
+Chicago, 1907.
+
+DP.--The Dhammapada. Translated from Pāli by F. Max Müller, Vol. X, Part
+I, of the Sacred Books of the East. Oxford, 1881.
+
+EA.--Explanatory Addition.
+
+EH.--Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.
+
+Fo.--The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha,
+translated from Sanskrit into Chinese by Dharmarakhsha, A.D. 420, and
+from Chinese into English by Samuel Beal. Vol. XIX of the Sacred Books
+of the East. Oxford, 1883.
+
+G.--Reden Gotamo's by Karl Eugen Neumann.
+
+HF.--Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds.
+
+HM.--A Manual of Buddhism, by R. Spence Hardy.
+
+LKG.--Die Legende von Kisāgotamī, by Jakob H. Thiessen. Breslau, 1880.
+
+LV.--Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin,
+1874.
+
+MPN.--The Mahāparinibbāna Suttanta. The Book of the Great Decease. Vol.
+XI of the Sacred Books of the East. Oxford 1881.
+
+MP.--The Mahāvagga. I-IV in Vol. XIII; V-X in Vol. XVII of the Sacred
+Books of the East. Oxford, 1881-1882.
+
+MY.--Outlines of the Mahāyāna as Taught by Buddha, by S. Kuroda. Tokyo,
+Japan, 1893.
+
+OC.--The Open Court, a monthly magazine, published by the Open Court
+Publishing Company, Chicago.
+
+OldG.--German Edition, Buddha, sein Leben, seine Lehre und seine
+Gemeinde, by H. Oldenberg. Second Edition. Berlin, 1890.
+
+OldE.--English translation, Buddha, His Life, His Doctrine, and His
+Order by H. Oldenberg. London, 1882.
+
+PT.--Pantschatantra, translated into German by Theodor Benfey. Two vols.
+Leipsic, 1859.
+
+QKM.--The Questions of King Milinda, translated from Pāli by T.W. Rhys
+Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.
+
+RB.-The Life of the Buddha from Thibetan Works, transl. by W.W.
+Rockhill. London, 1884.
+
+rGya.--rGya Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux.
+Paris, 1868.
+
+RHB.--The Romantic History of Buddha from the Chinese Sanskrit, by S.
+Beal. London, 1875.
+
+RhDB.--Buddhism, by T.W. Rhys Davids, in the Series of Non-Christian
+Religious Systems. London, 1890.
+
+S42S.--Sutra of Forty-two Sections. Kyoto, Japan.
+
+SB.-Sacred Books of the East.
+
+SN.--Sutta Nipāta, translated from the Pāli by V. Fausböll. Part II,
+Vol. X of the Sacred Books of the East. Oxford, 1881.
+
+SS.--A Brief Account of Shin-Shiu by R. Akamatsu. Kyoto, Japan, 1893.
+
+SSP.--Sept Suttas Pālis by M.P. Grimblot. Paris, 1876.
+
+TPN.--Buddhistische Anthologie. Texte aus dem Pāli-Kanon. By Dr. Karl
+Eugen Neumann. Leyden, 1892.
+
+Ug.--Uttarādhyayana, translated by H. Jacobi. Vol. XLV of the Sacred
+Books of the East.
+
+US.--The Udāna by Major General D.M. Strong.
+
+V.--Visuddhi-Magga in Warren's Buddhism in Translations.
+
+W.--Buddhism in Translations by Henry Clarke Warren.
+
+
+The original Pāli texts are published in the Journal of the Pāli Text
+Society, London, Henry Frowde.
+
+
+
+
+GLOSSARY OF NAMES AND TERMS.
+
+
+[In the text of the present booklet all unnecessary terms have been
+avoided. Whenever a good English equivalent could be found, the foreign
+expression has been dropped. Nevertheless, the introduction not only of
+many foreign-sounding names, but also of some of the original terms, was
+unavoidable.
+
+Now we have to state that the Eastern people, at least those of Hindu
+culture during the golden age of Buddhism in India, adopted the habit of
+translating not only terms but also names. A German whose name is
+Schmied is not called Smith in English, but Buddhists, when translating
+from Pāli into Sanskrit, change Siddhattha into Siddhartha. The reason
+of this strange custom lies in the fact that Buddhists originally
+employed the popular speech and did not adopt the use of Sanskrit until
+about five hundred years after Buddha. Since the most important names
+and terms, such as Nirvāna, Karma and Dharma, have become familiar to us
+in their Sanskrit form, while their Pali equivalents, Nibbāna, Kamma and
+Dhamma, are little used, it _appeared advisable to prefer for some terms
+the Sanskrit forms_, but there are instances in which the Pāli, for some
+reason or other, has been preferred by English authors [e. g. Krishā
+Gautamī is always called Kisāgotamī], we present here in the Glossary
+both the Sanskrit and the Pāli forms.
+
+Names which have been Anglicised, such as "Brahmā, Brahman, Benares,
+Jain, and karma," have been preserved in their accepted form. If we
+adopt the rule of transferring Sanskrit and Pali words in their
+stem-form, as we do in most cases (e.g. Nirvāna, ātman), we ought to
+call Brahmā "Brahman," and karma "karman." But us us est tyrannus. In a
+popular book it is not wise to swim against the stream.
+
+Following the common English usage of saying "Christ," not "the Christ,"
+we say in the title "Buddha," not "the Buddha."]
+
+       *       *       *       *       *
+
+Abni'ńńā, _p._, Abhi'jńńā, _skt._, supernatural talent. There are six
+abhijńńās which Buddha acquired when attaining perfect
+enlightenment:--(i) the celestial eye, or an intuitive insight of the
+nature of any object in any universe; (2) the celestial ear, or the
+ability to understand any sound produced in any universe; (3) the power
+of assuming any shape or form; (4) knowledge of all forms of
+pre-existence of one's self and others; (5) intuitive knowledge of the
+minds of all beings; and (6) knowledge of the finality of the stream of
+life.
+
+Acira'vatī, _p._ and _skt._, a river.
+
+Agni, _p._ and _skt._, a god of the Brahmans, the god of fire.
+
+Ajatasa'ttu, _p._, Ajatasa'tru, _skt._, the son of king Bimbisāra and
+his successor to the throne of Magadha.
+
+Alā'ra, _p._, Ārā'da, _skt._, a prominent Brahman philosopher. His full
+name is Ālāra Kālāma.
+
+Ambapā'lī, the courtesan, called "Lady Amra" in Fo-Sho-Hing-Tsan-King.
+It is difficult for us to form a proper conception of the social
+position of courtesans at Buddha's time in India. This much is sure,
+that they were not common prostitutes, but ladies of wealth, possessing
+great influence. Their education was similar to the hetairs in Greece,
+where Aspasia played so prominent a part. Their rank must sometimes have
+been like that of Madame Pompadour in France at the court of Louis XIV.
+They rose to prominence, not by birth, but by beauty, education,
+refinement, and other purely personal accomplishments, and many of them
+were installed by royal favor. The first paragraphs of Khandhaka VIII of
+the Mahāvagga [S. _B_., Vol. XVII, pp. 171--172] gives a fair idea of
+the important role of courtesans in those days. They were not
+necessarily venal daughters of lust, but, often women of distinction and
+repute, worldly, but not disrespectable.
+
+Amitā'bha, _p._ and _skt._, endowed with boundless light, from _amita_,
+infinite, immeasurable, and _ābbā_, ray of light, splendor, the bliss of
+enlightenment. It is a term of later Buddhism and has been personified
+as Amitābha Buddha, or Amita. The invocation of the all-saving name of
+Amitābha Buddha is a favorite tenet of the Lotus or Pure Land sect, so
+popular in China and Japan. Their poetical conception of a paradise in
+the West is referred to in Chapter LX. Southern Buddhism knows nothing
+of a personified Amitābha, and the Chinese travellers Fa-hien and
+Hiuen-tsang do not mention it. The oldest allusion to Amita is found in
+the Amitāyus Sūtra, translated A.D. 148--170. [See Eitel, _Handbook_,
+pp. 7--9.]
+
+Āna'nda, _p._ and _skt._, Buddha's cousin and his favorite disciple. The
+Buddhistic St. John (Johannes).
+
+Anāthapi'ndika, _p._ and _skt._, (also called Anāthapi'ndada in _skt._)
+literally "One who gives alms (pinda) to the unprotected or needy
+(anātha)." Eitel's etymology "one who gives without keeping (anātha) a
+mouthful (pinda) for himself" is not tenable. A wealthy lay devotee
+famous for his liberality and donor of the Jetavana vihāra.
+
+Annabhā'ra, _p._ and _skt._, literally "he who brings food"; name of
+Sumana's slave.
+
+Ańńā'ta, _p._, Ājńā'ta, _skt._, literally "knowing", a cognomen of
+Kondańńa, the first disciple of Buddha.
+
+Anuru'ddha, a prominent disciple of Buddha, known as the great master of
+Buddhist metaphysics. He was a cousin of Buddha, being the second son of
+Amritodana, a brother of Suddhodana.
+
+A'rahat, _p._, Ar'hant, _skt._, a saint. (See also Saint in Index.)
+
+Arati, dislike, hatred. The opposite of _rati_. The name of one of
+Māra's daughters.
+
+A'sita, _p._ and _skt._, a prophet.
+
+A'ssaji, _p._, A[s']vajit, _skt._, one of Buddha's disciples by whose
+dignified demeanor Sāriputta is converted.
+
+Ā'tman, _skt._, Atta, _p._, breath as the principle of life, the soul,
+self, the ego. To some of the old Brahman schools the ātman constitutes
+a metaphysical being in man, which is the thinker of his thoughts, the
+perceiver of his sensations, and the doer of his doings. Buddha denies
+the existence of an ātman in this sense.
+
+Balā'ni, or pańca-balāni, _p._ and _skt._, (the singular is bala,
+power), the five moral powers (also called panca-indriyani), which are:
+Faith, energy, memory or recollection, meditation or contemplation, and
+wisdom or intuition.
+
+Beluva, a village near Vesālī.
+
+Benares, the well-known city in India; Anglicised form of Vārānasī,
+_skt._, and Bārānasī, _p._ (See Kāsī.)
+
+Bha'gavat, _p._, Bha'gavant, _skt._, the man of merit, worshipful, the
+Blessed One. A title of honor given to Buddha.
+
+Bha'llika, _p._ and _skt._, a merchant.
+
+Bhāradvā'ja, _p._ and _skt._, name of a Brahman.
+
+Bhā'vanā, _p._ and _skt._, meditation. There are five principal
+meditations: metta-bhavana, on love; karunā-bhāvanā, on pity;
+mudita-bhavana, on joy; asubha-bhāvanā, on impurity; and upekhā-bhāvanā,
+on serenity. [See Rhys Davids's _Buddhism_, pp. 170-171.]
+
+Bhi'kkhu, _p._, bhi'kshu, _skt._, mendicant, monk, friar; the five
+bhikkhus; bhikkhus doffed their robes; bhikkhus rebuked; bhikkhus
+prospered; the sick bhikkhu.
+
+Bhi'kkhunī, _p._, bhi'kshunī, _skt._, nun.
+
+Bimbisā'ra, _p._ and _skt._, the king of Magadha; often honored with the
+cognomen "Sai'nya," _skt._, or "Se'niya," i. e. "the warlike or
+military."
+
+Bo'dhi, _p._ and _skt._, knowledge, wisdom, enlightenment.
+
+Bodhi-a'nga or Bojjha'nga, or Sa'tta Bojjha'nga, meditation on the seven
+kinds of wisdom, which are:--energy, recollection, contemplation,
+investigation of scripture, joy, repose, and serenity.
+
+Bodhisa'tta, _p._, Bodhisa'ttva, _skt._, he whose essence (_sattva_) is
+becoming enlightenment (_bodhi_). The term denotes (1) one who is about
+to become a Buddha, but has not as yet attained Nirvāna; (2) a class of
+saints who have only once more to be born again to enter into Nirvāna;
+(3) in later Buddhism any preacher or religious teacher; appearance of;
+Bodhisattas.
+
+Bodhi-tree, the tree at Buddha-Gaya, species _ficus religiosa_.
+
+Bra'hmā, Anglicised form of _skt._ stem-form _Brahman_ (nom. s.
+_Brahmā_). The chief God of Brahmanism, the world-soul. See also
+_Sahampati_; Brahmā, a union with; Brahmā, face to face; Brahmā's mind.
+
+Brahmada'tta, _p._ and _skt._, (etym. given by Brahmā) name of a
+mythical king of Kāshī, _skt._, or Kāsī.
+
+Bra'hman, the priestly caste of the Indians. Anglicised form of
+_Brahmana_ (_p._ and _skt._). Priests were selected from the Brahman
+caste, but Brahmans were not necessarily priests; they were farmers,
+merchants, and often high officials in the service of kings. Brahmans,
+the two.
+
+Buddha, _p._ and _skt._, the Awakened One, the Enlightened One--. Buddha
+is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion),
+Sugata (the Happy One), Satthar, nom. Satthā, _p._; Shāstar, _skt._,
+(the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One),
+Lokanātha (the Lord of the World), Sarvajńa (the Omniscient One),
+Dharmarāja (the King of Truth), Tathāgata, etc. [See Rh. Davids's B. p.
+28.] B., faith in the; B., I am not the first; B. not Gotama; B., refuge
+in the; B. remains, Gotama is gone; B. replies to the deva; B., the
+sower; B., the teacher; B., the three personalities of; B., the truth;
+B., truly thou art; B. will arise, another; B.'s birth; B.'s death; B.'s
+farewell address; consolidation of B.'s religion; Buddhas, the praise of
+all the; Buddhas, the religion of all the; Buddhas, the words of
+immutable.
+
+Cha'nna, _p._ and _skt._, prince Siddhattha's driver. Chu'nda, _p._ and
+_skt._, the smith of Pāvā.
+
+Dāgo'ba, modernised form of _skt._ Dhātu-ga'rbha, "relic shrine," (also
+called Stūpa in Northern Buddhism) a mausoleum, tower containing relics,
+a kenotaph.
+
+Dā'namatī, and _skt._, name of a village. The word means "having a mind
+to give."
+
+De'va, _p._ and _skt._, any celestial spirit, a god especially of
+intermediate rank, angel.--Deva, questions of the; Buddha replies
+to the deva; Devas.
+
+Devada'tta (etym. god-given) brother of Yasodharā and Buddha's
+brother-in-law. He tried to found a sect of his own with severer rules
+than those prescribed by Buddha. He is described undoubtedly with great
+injustice in the Buddhist canon and treated as a traitor. [About his
+sect see Rh. Davids's B. p. 181--182.]
+
+Devapu'tta, _p._, Devapu'tra, _skt._, (etym. Son of a God) one of
+Buddha's disciples.
+
+Dhammapa'da, _p._, Dharmapa'da, _skt._
+
+Dha'rma, _skt._, Dha'mma, _p._, originally the natural condition of
+things or beings, the law of their existence, truth, then religious
+truth, the law, the ethical code of righteousness, the whole body of
+religious doctrines as a system, religion; let a man take pleasure in
+the dharma; the goodness of the dharma.
+
+Dharmakā'ya, _skt._, the body of the law.
+
+Dharmarā'ja, _skt._, Dhammarā'ja, _p._, the king of truth.
+
+Dīghā'vu, Dīrghā'yu, _skt._, the etymology of the word is "livelong."
+Name of a mythical prince, son of king Dīghīti.
+
+Dīghī'ti, _p._, Dīrghe'ti, _skt._, literally "suffer-long," Name of a
+mythical king, father of prince Dīghā'vu.
+
+Ganges, the well known river of India.
+
+Gava'mpati, _p._, Gavā'mpati, _skt._, literally "lord of cows," a friend
+of Yasa.
+
+Ga'yā Kassapa, brother of the great Kassapa of Uruvelā.
+
+Go'tama, _p._, Gau'tama, _skt._, Buddha's family name; Gotama denies the
+existence of the soul; Gotama is gone, Buddha remains; Buddha
+not Gotama; Gotama the samana; Gotama Siddhattha.
+
+Gotamī, name of any woman belonging to the Gotama family. Kisā Gotamī.
+
+Hinayā'na, _skt._, the small vehicle, viz., of salvation. A name
+invented by Northern Buddhists, in contradistinction to Mahāyāna, to
+designate the spirit of Southern Buddhism. The term is not used among
+Southern Buddhists.
+
+Hira'ńńavatī, _p._, Hiran'yavatī, _skt._, a river.
+
+I'ddhi, _p._, Ri'ddhi, _skt._, defined by Eitel as "the dominion of
+spirit over matter." It is the adjusting power to one's purpose and the
+adaptation to conditions. In popular belief it implies exemption from
+the law of gravitation and the power of assuming any shape at will. (See
+Iddhipāda.)
+
+Iddhipā'da, _p._, Riddhipā'da, _skt._, the mode of attaining the power
+of mind over matter, four steps being needed: (1) the will to acquire
+it, (2) the necessary exertion, (3) the indispensable preparation of the
+heart, and (4) a diligent investigation of the truth.
+
+Indra, one of the principal Brahman gods.
+
+Indriyā'ni or panc'-indriyāni, the five organs of the spiritual sense.
+(See Balāni.)
+
+I'si, _p._, Ri'shi, _skt._, a prophet or seer, an inspired poet, a
+hermit having acquired wisdom in saintly retirement, a recluse or
+anchorite.
+
+I[s']'vara, _skt._, I'ssara, (lit. independent existence) Lord, Creator,
+personal God, a title given to Shiva and other great deities. In
+Buddhistic scriptures as well as in Brahman the _skt._ Is'vara (not the
+_p._ Issara) means always a transcendent or extramundane God, a personal
+God, a deity distinct from, and independent of nature, who is supposed
+to have created the world out of nothing.
+
+Jain, modernised form of _skt._ Jaina; an adherent of the Jain-sect
+which reveres Vardhamāna (Nātaputta) as Buddha. (See _Jainism_.)--48.
+
+Jainism, a sect, founded by Vardhamāna, older than Buddhism and still
+extant in India. It is in many respects similar to Buddhism. Buddha's
+main objection to the Jains was the habit of their ascetics of going
+naked. The Jains lay great stress upon ascetic exercises and
+self-mortification which the Buddhists declare to be injurious.
+
+Ja'mbu, _p._ and _skt._, a tree.
+
+Jambū'nada, _p._, Jāmbū'nada, _skt._, a town of unknown site. (Also the
+name of a mountain and of a lake.)
+
+Ja'tila, _p._, "wearing matted hair." The Jatilas were Brahman ascetics.
+Buddha converted a tribe of them, and Kassapa, their chief, became one
+of his most prominent disciples.
+
+Je'ta, the heir apparent to the kingdom of Sāvatthī.
+
+Je'tavana, a vihāra.
+
+Jhā'na, _p._, Dhyā'na, _skt._, intuition, beatic vision, ecstasy,
+rapture, the result of samādhi. Buddha did not recommend trances as
+means of religious devotion, urging that deliverance can be obtained
+only by the recognition of the four noble truths and walking on the
+noble eightfold path, but he did not disturb those who took delight in
+ecstasies and beatific visions. Buddha's interpretation of the Dhyāna is
+not losing consciousness but a self-possessed and purposive eradication
+of egotism. There are four Dhyānas, the first being a state of joy and
+gladness born of seclusion full of investigation and reflexion; the
+second one, born of deep tranquillity without reflexion or
+investigation, the third one brings the destruction of passion, while
+the fourth one consists in pure equanimity, making an end of sorrow.
+[See Rhys Davids's B. pp. 175--176.] In the Fo-Sho-hing-tsang-king, the
+Dhyāna is mentioned twice only: first, III, 12, vv. 960--978, where
+Ārāda sets forth the doctrine of the four Dhyānas which is not approved
+of by Buddha, and secondly, at Buddha's death; when his mind is said to
+have passed through all the Dhyānas.
+
+Ji'na, _p._ and _skt._, the Conqueror, an honorary title of Buddha. The
+Jains use the term with preference as an appellative of Vardhamāna whom
+they revere as their Buddha.
+
+Jī'vaka, _p._ and _skt._, physician to king Bimbisāra. According to
+tradition he was the son of king Bimbisāra and the courtesan Salavatī.
+We read in Mahāvagga VIII that after his birth he was exposed but saved;
+then he became a most famous physician and cured Buddha of a troublesome
+disease contracted by wearing cast off rags. He was an ardent disciple
+of Buddha and prevailed upon him to allow the Bhikkhus to wear lay
+robes.
+
+Jo'tikkha, _p._, name of a householder, son of Subhadda.
+
+Kālā'ma, _p._ and _skt._, (see Alāra).
+
+Ka'nthaka, prince Siddhattha's horse.
+
+Kapilava'tthu, _p._, Kapilava'stu, _skt._, the capital of the Sakyas,
+the birthplace of Buddha.
+
+Ka'rma, anglicised form of _skt._ stem-form _ka'rman_ (nom. s. _karma_),
+the _p._ of which is _ka'mmam_. Action, work, the law of action,
+retribution, results of deeds previously done and the destiny resulting
+therefrom. Eitel defines karma as "that moral kernel [of any being]
+which alone survives death and continues in transmigration." Karma is a
+well-defined and scientifically exact term. Professor Huxley says, "In
+the theory of evolution, the tendency of a germ to develop according to
+a certain specific type, e.g., of the kidney bean seed to grow into a
+plant having all the characters of _Phaseolus vulgaris_ is its 'karma.'
+It is 'the last inheritor and the last result' of all the conditions
+that have affected a line of ancestry which goes back for many millions
+of years to the time when life first appeared on earth." We read in the
+Anguttara Nikāya, Pancaka Nipāta: "My action (karma) is my possession,
+my action is my inheritance, my action is the womb which bears me, my
+action is the race to which I am akin [as the kidney-bean to its
+species], my action is my refuge." [See the article "Karma and Nirvāna"
+in _Buddhism and Its Christian Critics_, p. 131 ff.]
+
+Kā'sī, _p._, Ka's'i, _skt._, the old and holy name of Benares.--104 et
+seq., 192.
+
+Ka'ssapa, _p._, Kā's'yapa, _skt._ (the etymology "He who swallowed
+fire," is now rejected), a name of three brothers, chiefs of the
+Jatilas, called after their residences, Uruvelā, Nadī, and Gayā. The
+name Kassapa applies mainly to Kāssapa of Uruvelā, one of the great
+pillars of the Buddhistic brotherhood, who took at once, after his
+conversion, a most prominent rank among Buddha's disciples. [Kassapa of
+Uruvelā is frequently identified with Mahā-Kassapa, the same who was
+president of the council at Rājagaha, but H. Dharmapala states, on the
+authority of the Anguttara Nikāya, that the two were altogether
+different persons.]
+
+Kha'ndha, _p._, Ska'ndha, _skt._, elements; attributes of being, which
+are form, sensation, perception, discrimination, and consciousness.
+
+Kile'sa, _p._, Kle'[s']a, _skt._, error.
+
+Ki'sā Go'tamī, _p._, Kri'sha Gau'tamī, _skt._, the slim or thin Gotamī.
+Name (i) of a cousin of Buddha, mentioned in Chap. VI, p. 16, (2) of the
+heroine in the parable of the mustard seed.
+
+Ko'lī, a little kingdom in the neighborhood of Kapilavatthu, the home of
+Yasodharā.
+
+Kond'ańńa, _p._, Kaundi'nya, _skt._, name of Buddha's first disciple,
+afterwards called Ājńā'ta Kaundi'nya in _skt._ and Ańńā'ta Konda'ńńa in
+_p._
+
+Ko'sala, _p._ and _skt._, name of a country.
+
+Kosa'mbī, _p._, Kausā'mbī, _skt._, a city.
+
+Kusinā'rā, _p._, Kusina'gara, _skt._, a town.
+
+Kūtada'nta, _p._ and _skt._, a Brahman chief in the village Dānamatī,
+also called Khānumat; is mentioned in Sp. Hardy's _M.B._, p. 289 and in
+_S.B.E._, Vol. XIX., p. 242 [Fo, v. 1682].--152-160. Cf. Rhys Davids's
+_Dialogues_, pp. 173-179.
+
+Li'cchavi, _p._ and _skt._, the name of a princely family.
+
+Lu'mbinī, _skt._, a grove named after a princess, its owner.
+
+Ma'gadha, _p._ and _skt._, name of a country.
+
+Ma'gga, Mā'rga, _skt._, path; especially used in the Pāli phrase "Ariyo
+atthangiko maggo," the noble eightfold path, which consists of: right
+views, high aims, right speech, upright conduct, a harmless livelihood,
+perseverance in well-doing, intellectual activity, and earnest thought.
+[See _S.B.E_, Vol. XI, pp. 63 and 147.]
+
+Mahārā'ja, the great king.
+
+Mahāse'tu, the great bridge. A name invented by the author of the
+present book to designate the importance of Christianity compared to the
+Hīnayāna and Mahāyāna of Buddhism.
+
+Mahāyā'na, the great vehicle, viz., of salvation. Name of the Northern
+conception of Buddhism, comparing religion to a great ship in which men
+can cross the stream of Samsāra to reach the shore of Nirvāna.
+
+Ma'lla, _p._ and _skt._, name of a tribe.
+
+Manasā'kata, _p._, Manasā'krita, _skt._, a village in Kosala.
+
+Mandā'ra, _p._ and _skt._, a flower of great beauty.
+
+Mā'ra, _p._ and _skt._, the Evil One, the tempter, the destroyer, the
+god of lust, sin, and death.
+
+Māra's daughters are always three in number but their names are
+variously given as Tanhā, Arati, Rati (Dh. 164), and Tanhā, Arati, Ragā
+(Ab. 44 etc.).
+
+Mā'tali, _p._ and _skt._, name of a demon in the retinue of Yama.
+
+Māta'nga, _p._ and _skt._, literally, of low birth; the Matanga caste
+comprises mongrels of the lowest with higher castes.
+
+Mā'thura, and _skt._, name of a place.
+
+Mā'yā, _p._ and _skt._, Buddha's mother. (See Māyā-devī.) The term "veil
+of Māyā," viz., the illusion of self, popularly known through
+Schopenhauer, does not refer to Buddha's mother, but to the Vedantic
+conception of māyā. The word means "charm, magic enhancement." The
+similarity of sound in the names Māyā and Maria is curious.
+
+Māyā-de'vī, also called Mahā-Māyā, or simply Māyā, _p._ and _skt._, the
+wife of Suddhodana and mother of Buddha. She died in childbed, and
+Buddha ascends to heaven to preach to her the good law and the gospel of
+salvation.
+
+Mette'yya, Maitre'ya, _skt._, etymology, "full of kindness"; the name of
+the Buddha to come.
+
+Moggallā'na, _p._, Maudgalyā'yana, _skt._, one of the most prominent
+disciples of Buddha, a friend of Sāriputta.
+
+Mu'ni, _skt._ and _p._, a thinker, a sage; especially a religious
+thinker. Sakyamu'ni, the sage of the Sakyas, is Buddha.
+
+Nadī'-Ka'ssapa, _p._, Nadī-Kā's'yapa, _skt._, brother of the great
+Kassapa of Uruvelā.
+
+Nā'dika, _p._ and _skt._, name of a village.
+
+Nā'ga, _p._ and _skt._, literally serpent. The serpent being regarded as
+a superior being, the word denotes a special kind of spiritual beings; a
+sage, a man of spiritual insight; any superior personality. Nāga kings.
+
+Nalagiri, name of an elephant.
+
+Nāla'ndā, _p._ and _skt._, a village near Rājagaha.
+
+Nanda, _p._, Siddhattha's halfbrother, son of Pajāpatī.
+
+Na'ndā, daughter of a chief of shepherds, also called Sujātā.
+
+Nātapu'tta, _Jain Prakrit_, Jńātapu'tra, _skt._, the son of Jńāta.
+Patronym of Vardhamāna, the founder of Jainism.
+
+Nerańjarā, Naira'ńjanā, _skt._, name of a river identified by some with
+the Nilajan, by others with the Phalgu.
+
+Nidā'na, _p._ and _skt._, cause. The twelve nidānas, forming the chain
+of causation which brings about the misery in the world. [See Oldenberg,
+_Buddha_, Engl. tr., pp 224--252].
+
+Nigga'ntha, _p._, Nirgra'ntha, _skt._, literally "liberated from bonds";
+a name adopted by the adherents of the Jaina sect;
+Nigganthas, give also to the.
+
+Nigro'dha, _p._, Nyagro'dha, _skt._, a tree, _ficus indica_ well known
+for its air roots..
+
+Nirmā'na Kā'ya, _skt._, the body of transformation.
+
+Nirvā'na, _skt._, Nibbā'na, _p._, extinction, viz., the extinction of
+self; according to the Hīnayāna it is defined as "extinction of
+illusion," according to the Mayāyāna as "attainment of truth." Nirvāna
+means, according to the latter, enlightenment, the state of mind in
+which upādāna, kilesa, and tanhā are extinct, the happy condition of
+enlightenment, peace of mind, bliss, the glory of righteousness in this
+life and beyond, the eternal rest of Buddha after death. Buddha himself
+has refused to decide the problem whether or not Nirvāna is a final
+extinction of personality. When questioned, he indicated by his silence
+that the solution is not one of those subjects a knowledge of which is
+indispensable for salvation; where is Nirvāna?; Nirvāna not a locality; the city
+of Nirvāna; the harvest, Nirvāna; the one aim, Nirvāna;
+Samsāra and Nirvāna.
+
+Okkā'ka, _p._, Ikshvā'ku, _skt._, the name of a mythological family from
+which the chiefs of the Sakyas claim descent.
+
+Pabba'jjā, _p._, pravra'jyā, _skt._, the act of leaving the world for
+receiving admittance to the Order. The first step of the Buddhist
+ordination. (See Upasa'mpadā.)
+
+Pajā'patī, _p._, Prajā'patī or Mahā-Prajā'patī, _skt._, the sister of
+Māyā-devī, second wife of Suddhodana, aunt and fostermother of Buddha.
+She is also called by her husband's family name Gotamī (feminine form of
+Gotama).
+
+Pajjo'ta, _p._, Pradyo'ta, _skt._, name of a king of Ujjenī.
+
+(Pakati, _p._) Pra'kriti, _skt._, name of a girl of low caste.
+
+Pāramitā', _p._ and _skt._, perfection, or virtue. The six pāramitās
+are: almsgiving, morality, patience, zeal or energy, meditation, and
+wisdom.
+
+Paribbā'jaka, _p._, Parivrā'jaka, _skt._, a sect belonging to the
+Tīrthika school.
+
+Pase'nadi, _p._, (Prase'najit, _skt._, also called Pasenit) king of
+Kosala, residing at Sāvatthī.
+
+Pātalipu'tra, _skt._, Pātalipu'tta, _p._, also called Pātaligāma, a city
+on the Ganges north of Rājagaha and belonging to the kingdom of Magadha,
+the frontier station against the Vriji (Vajji), the present Patna.
+Buddha is reported to have predicted the future greatness of the place,
+which is an important passage for determining the time in which the
+account of Buddha's sojourn in Pātaliputra was written. It is still
+uncertain, however, when Patna became the important centre which it is
+now. It was the capital of the country when Megasthenes, the ambassador
+of Seleucus Nicator, at the end of the third century B.C., visited
+India. He gave in his book a detailed description of the city;
+Pātaliputra, three dangers hang over.
+
+Pātimo'kkha, _p._, Pratimo'ksha, _skt._, (usually spelt Prātimoksha in
+Buddhistic Sanskrit,) literally "disburdenment." It is the Buddhist
+confession. Rhys Davids says "that it almost certainly dates from the
+fifth century B.C. Since that time--during a period that is of nearly
+two thousand and three hundred years--it has been regularly repeated,
+twice in each month, in formal meetings of the stricter members of the
+Order. It occupies, therefore, a unique position in the literary history
+of the world; and no rules for moral conduct have been for so long a
+time as these in constant practical use, except only those laid down in
+the Old Testament and in the works of Confucius" (p. 163).
+
+Pā'vā, _p._ and _skt._, a village where Buddha took his last meal.
+
+Pokkharasā'ti, _p._, Paushkarasā'ti, _skt._, a Brahman
+philosopher.
+
+Pubbārā'ma, _p._, Pūrvārā'ma, _skt._, the Eastern garden.
+
+Pu'kkusa, _p._, Pu'kkasha or Pu'kkasa, _skt._, name of a low
+caste.
+
+Puńń'aji, _p._, Pu'nyajit, _skt._, a friend of Yasa.
+
+Ragā, pleasure, desire or lust; a synonym of _rati_. The name of one of
+Māra's daughters.
+
+Rāhula, _p._ and _skt._, the son of Buddha, was admitted to the
+fraternity while still a boy. Buddha gave him a lesson in truthfulness
+[see Chapter LVI]. He is always named among the prominent disciples of
+Buddha and is revered as the patron saint of novices.
+
+Rainy season (see Vassa).
+
+Rā'jā, _p._ and _skt._, nominative form of the stem rājan, a king (in
+composition rāja).
+
+Rājaga'ha, _p._, Rājagri'ha, _skt._, the capital of Magadha and
+residence of king Bimbisāra.
+
+Ra'tana, _p._, ra'tna, _skt._, "jewel."
+
+Rati, love, liking; a synonym of _ragā_. The name of one of Māra's
+daughters.
+
+Saha'mpati, occurs only in the phrase "Brahmā Sahampati," a name
+frequently used in Buddhist scriptures the meaning of which is obscure.
+Burnouf renders it _Seigneur des źtres patients_; Eitel, Lord of the
+inhabitable parts of all universes; H. Kern [in _S.B._, XXI, p. 5]
+maintains that it is synonymous with Sikhin, which is a common term for
+Agni.
+
+Sa'kka, _p._, [S']a'kra, _skt._, Lord; a cognomen of Indra.
+
+Sa'kya, [S']ākya, _skt._, the name of a royal race in the northern
+frontiers of Magadha.
+
+Sakyamuni, _p._, [S']akyamuni, _skt._, the Sākya sage; a cognomen of
+Buddha.
+
+Sā'la, _p._, [S']ā'la, _skt._, a tree, _vatica robusta_; sāla-grove;
+sāla-trees.
+
+Samā'dhi, _p._ and _skt._, trance, abstraction, self-control. Rhys
+Davids says (_B._ _p._ 177): "Buddhism has not been able to escape from
+the natural results of the wonder with which abnormal nervous states
+have always been regarded during the infancy of science.... But it must
+be added, to its credit, that the most ancient Buddhism despises dreams
+and visions; and that the doctrine of Samādhi is of small practical
+importance compared with the doctrine of the noble eightfold Path."
+Eitel says (_Handbook_, p. 140): "The term Samādhi is sometimes used
+ethically, when it designates moral self-deliverance from passion and
+vice."
+
+Sa'mana, _p._, [S']rā'mana, _skt._, an ascetic; one who lives under the
+vow; the Samana Gotama, the vision of a samana.
+
+Sambho'ga-Kā'ya, _skt._, the body of Bliss.
+
+Sammappadhā'na, _p._, Samyakpradhā'na, _skt._, right effort, exertion,
+struggle. There are four great efforts to overcome sin, which are: (1)
+Mastery over the passions so as to prevent bad qualities from rising;
+(2) suppression of sinful thoughts to put away bad qualities which have
+arisen; (3) meditation on the seven kinds of wisdom (Bojjhańga) in order
+to produce goodness not previously existing, and (4) fixed attention or
+the exertion of preventing the mind from wandering, so as to increase
+the goodness which exists. [See the Mahāpadhāna-Sutta in the
+_Dīgha-Nikāya_. Compare _B.B. St._, p. 89, and Rh. Davids's _Buddhism_,
+pp. 172-173.]
+
+Samsā'ra, _p._ and _skt._, the ocean of birth and death, transiency,
+worldliness, the restlessness of a worldly life, the agitation of
+selfishness, the vanity fair of life.
+
+Sa'ngha, _p._ and _skt._, the brotherhood of Buddha's disciples, the
+Buddhist church. An assembly of at least four has the power to hear
+confession, to grant absolution, to admit persons to the priesthood,
+etc. The sangha forms the third constituent of the Tiratana or three
+jewels in which refuge is taken (the S. B. of the E. spell Sawgha);
+sangha maybe expected to prosper.
+
+Sa'ńjaya, _p._ and _skt._, a wandering ascetic and chief of that sect to
+which Sāriputta and Moggallāna belonged before their conversion.
+
+Sankhā'ra, _p._, Samskā'ra, _skt._, confection, conformation,
+disposition. It is the formative element in the karma as it has taken
+shape in bodily existence.
+
+Sāripu'tta, _p._, Sāripu'tra, _skt._, one of the principal disciples of
+Buddha; the Buddhistic St. Peter; Sāriputta's faith.
+
+Sā'vaka, _p._, Srā'vaka, _skt._, he who has heard the voice (viz. of
+Buddha), a pupil, a beginner. The name is used to designate (1) all
+personal disciples of Buddha, the foremost among whom are called
+Mahā-sāvakas, and (2) an elementary degree of saintship. A sāvaka is he
+who is superficial yet in practice and comprehension, being compared to
+a hare crossing the stream of Samsāra by swimming on the surface. [See
+Eitel _Handbook_, p. 157.]
+
+Sati-patthā'na, _p._, Smrityupasthā'na, _skt._, meditation; explained as
+"fixing the attention." The four objects of earnest meditation are: (1)
+the impurity of the body, (2) the evils arising from sensation, (3)
+ideas or the impermanence of existence, and (4) reason and character, or
+the permanency of the dharma. (Rh. D.B., p. 172.) The term is different
+from "bhāvanā," although translated by the same English word. (_S.B._ of
+the _E._ XI, p. 62.--211).
+
+Sāva'tthi, _p._, Srāva'sti, _skt._, capital of Northern Kosala. It has
+been identified by General Cunningham with the ruins of Sāhet-Māhet in
+Oudh and was situated on the river Rapri, northwest of Magadha.
+
+Se'niya, _p._, Sai'nya, _skt._, military, warlike, an honorary title
+given to Bimbisāra the king of Magadha.
+
+Siddha'ttha, _p._, Siddhā'rtha, _skt._, Buddha's proper name. Etymology,
+"He who has reached his goal."
+
+Sigā'la, _p._, Srigā'la, _skt._, literally, "jackal"; name of a Brahman
+converted by Buddha.
+
+Si'mha, _skt._, Sī'ha, _p._, literally, "lion." Name of a general, an
+adherent of the Niggantha sect, converted by Buddha; Simha, a soldier;
+Simha's question concerning annihilation.
+
+So'ma, _p._ and _skt._, derived from the root _su_, to press in a
+winepress; not as, according to Eitel, Chinese scholars propose from
+"exhilarate (_su_) and mind (_mana_)." Name of a plant and of its
+juice, which is intoxicating and is used at Brahmanical festivals; the
+Soma drink is identified with the moon and personified as a deity.
+
+Subā'hu, _p._ and _skt._, a friend of Yasa.
+
+Subha'dda, _p._, Subha'dra, _skt._, name of a samana. Subha'dda,
+Buddha's last convert, must not be confounded with another man of the
+same name who caused dissension soon after Buddha's death.
+
+Suddho'dana, _p._, [S']uddho'dana, _skt._, Buddha's father. The word means
+"possessing pure rice." Buddhists always represent him as a king, but
+Oldenberg declares that this does not appear in the oldest records, and
+speaks of him as "a great and wealthy land-owner." (See his _Buddha_,
+English version, pp. 99 and 416--417).
+
+Su'mana, _p._ and _skt._, name of a householder.
+
+Suprabuddha, father of Devadatta.
+
+Su'tta, _p._, Sū'tra, _skt._, literally" thread," any essay, or guide of
+a religious character.
+
+Tanhā, _p._, Tr'ishna, _skt._, thirst; the word denotes generally all
+intense desire, cleaving and clinging with passion. The name of one of
+Māra's daughters.
+
+Tapu'ssa, _p._ and _skt._, a merchant.
+
+Tāru'kkha, _p._, Tāru'kshya, _skt._, name of a Brahman
+philosopher.
+
+Tathā'gata, _p._ and _skt._, generally explained as "the Perfect One."
+The highest attribute of Buddha; robe of the Tathāgata; soldiers of the
+Tathāgata; the law the body of the Tathāgata; Tathāgatas are only
+preachers.
+
+Tiratana, _p._, Trira'tna, _skt._, the three jewels or the holy trinity
+of the Buddha, the Dharma, and the Sangha, a doctrine peculiar to
+Northern Buddhism. (See Trikāya.)
+
+Ti'tthiya, _p._, Tī'rthika, _skt._, a religious school of India in
+Buddha's time.
+
+Trikā'ya, the three bodies or personalities of Buddha, the Dharmakāya,
+the Sambhoga-kāya, and the Nirmāna-kāya.
+
+Uddaka, _p._, U'draka, _skt._, a Brahman philosopher.
+
+Ujje'nī, _p._, Ujja'yinī, _skt._, name of a city.
+
+Upādā'na, _p._ and _skt._, desire, a grasping state of mind. One of the
+nidānas.
+
+(Upagutta, _p._), Upagu'pta, _skt._, name of a Buddhist monk.
+
+U'paka, _p._ and _skt._, name of a man, a Jain, who met Buddha, but was
+not converted by him.
+
+Upā'li, _p._ and _skt._, a prominent disciple of Buddha. Before his
+conversion he was, according to the Buddhistic tradition, court-barber
+to the king of the Sakyas.
+
+Upasa'mpadā, _p._ and _skt._, admittance to the Buddhist brotherhood,
+ordination. (See Pabbajā.)
+
+Upava'ttana, Upava'rtana, _skt._, a grove in Kusinagara. The word means
+a rambling-place, a gymnasium.
+
+Upo'satha, _p._, Upava'satha, _skt._, the Buddhist sabbath. Rhys Davids
+says (pp. 140--141): "The Uposatha days are the four days in the lunar
+month when the moon is full, or new, or half way between the two. It is
+the fourteenth day from the new moon (in short months) and the fifteenth
+day from the full moon (in the long months), and the eighth day from
+each of these. The corresponding Sanskrit word is Upavasatha, the
+fast-day previous to the offering of the intoxicating soma, connected
+with the worship of the moon. Instead of worshipping the moon, the
+Buddhists were to keep the fast-day by special observance of the moral
+precepts; one of many instances in which Gotama spiritualised existing
+words and customs."; observe the Uposatha or Sabbath.
+
+Uruve'lā, _p._, Urubi'lvā, _skt._, a place south of Patna on the banks
+of the Nerańjara river, now Buddha Gayā. The residence of Kassapa, the
+chief of the Jatilas.
+
+Va'jji, _p._, Vri'ji, _skt._, name of a people living in the
+neighborhood of Magadha; assemblies of the Vajji.
+
+Va'rana, _p._ and _skt._, a tree; _Crataeva Roxburghii_.
+
+Vardhamā'na, _skt._, Vaddhamā'na, _Jaina Prākrit_, proper name of the
+founder of Jainism. Also called Jńātapu'tra in _skt._ and Nātapu'tta in
+_Jaina Prākrit_.
+
+Va'runa, _p._ and _skt._, a Brahman deity, the god of heaven and regent
+of the sea; one of the guardians of the world.
+
+Vāsavada'ttā, _p._ and _skt._, a courtesan of Mathurā.
+
+Vāse'ttha, _p._, Vāsi'shtha, _skt._, name of a Brahman.
+
+Va'ssa, _p._, Va'rsha, _skt._, rain, rainy season. During the rainy
+season of Northern India, which falls in the months from June to
+October, the samanas could not wander about, but had to stay in one
+place. It was the time in which the disciples gathered round their
+master, listening to his instructions. Thus it became the festive time
+of the year. In Ceylon, where these same months are the fairest season
+of the year, Buddhists come together and live in temporary huts, holding
+religious meetings in the open air, reading the Pitakas and enjoying the
+Jātakas, legends, and parables of Buddhism. [See Rhys Davids's _B._, p.
+57.]
+
+Vassakāra, _p._, Varshakā'ra, _skt._, lit. "rain-maker." Name of a
+Brahman, the prime minister of the king of Magadha.
+
+Ve'das; I know all the Vedas.
+
+Veluva'na, _p._, Venuva'na, _skt._, a bamboo-grove at Rājagaha;
+Veluvana vihāra.
+
+Vesā'lī, _p._, Vai[s']ā'līī, _skt._, a great city of India, north of
+Patna.
+
+Vihā'ra, _p._ and _skt._, residence of Buddhist monks or priests; a
+Buddhist convent or monastery; a Buddhist temple.
+
+Vi'mala, _p._ and _skt._ (etym., the spotless), name of a friend of
+Yasa.
+
+Vi'naya.
+
+Visā'khā, _p._, Vi[s']ā'khā, _skt._, a wealthy matron of Sāvatthi, one of
+Buddha's most distinguished woman lay-disciples. Says Oldenberg,
+_Buddha_, English translation, p. 167: "Every one invites Visākhā to
+sacrificial ceremonies and banquets, and has the dishes offered to her
+first; a guest like her brings luck to the house."; eight boons of
+Visākhā; gladness of Visākhā.
+
+Ya'ma, _p._ and _skt._, also called Yama-rā'ja, death, the god of
+death.
+
+Ya'sa, Ya'[s']as, _skt._, the noble youth of Benares, son of a wealthy man
+and one of Buddha's earliest converts.
+
+Yaso'dharā, _p._, Ya'[s']odharā, _skt._, wife of Prince Gotama Siddhattha
+before he became Buddha. She became one of the first of Buddhist nuns.
+[See Jātaka, 87--90; Commentary on Dhammapada, vv. 168, 169: Bigandet,
+156--168; Spence Hardy's _Manual_, 198--204; Beal, pp. 360--364: _B.
+Birth Stories_, 127.]
+
+
+
+
+INDEX.
+
+
+     Abstain from impurity.
+     Abstinence.
+     Abode in me, truth has taken its.
+     Abodes of truth.
+     Abolish all the lesser.
+     Abolished, omens.
+     About to pass away.
+     Absolution.
+     Abuse, the sermon on.
+     According to their deeds.
+     Address, Buddha's farewell.
+     Adoration be to thee.
+     Aim, one, one essence, one law.
+     Aim, the one, Nirvāna.
+     Aim, the preacher's sole.
+     All creatures received the message in their own language.
+     Alone, let a man walk (see also Solitary).
+     Altercations.
+     Always in danger of death.
+     Ambrosia, lake of.
+     Angels rejoice.
+     Anger, by love overcome.
+     Annihilation.
+     Annihilation of egotism.
+     Annihilation, Simha's question concerning.
+     Another Buddha will arise.
+     Anxious to learn, must be.
+     Anxious to learn the truth, be.
+     Apoplexy, struck by.
+     Appearance of Bodhisatta.
+     Appearance, the glory of his.
+     Appeared, the saviour.
+     Appeased not by hatred, hatred.
+     Are all paths saving paths?
+     Artisans, the chief of the.
+     Asceticism.
+     Ascetics, naked.
+     Ashes.
+     Assemblies of the Vajji.
+     Assemblies, various kinds of.
+     Assured of final salvation.
+     Astrology and forecasting by signs forbidden.
+     Ātman and the _I_.
+     Atone for your evil deeds, you will have to.
+     Atonement by blood.
+     Audience, like unto the color of my.
+     Avoid dying, not any means to.
+
+     Bad deeds easy to do.
+     Bamboo grove.
+     Bathing in the Ganges.
+     Battle of life.
+     Battle, the elephant no longer fit for.
+     Battles, fight your.
+     Be married unto the truth.
+     Be ye lamps unto yourselves
+     Beauty, to restore to you a nobler.
+     Becoming, gradual.
+     Bee collects nectar, the.
+     Being, the purpose of.
+     Beings, preach to all.
+     Beneath, water gurgling.
+     Best, truth is.
+     Better bore out both eyes.
+     Blessed One, has to suffer, the;
+       Blessed One, refuge in the;
+       Blessed One swooned, the;
+       Blessed One walked unshod, the,
+       Blessed One, wearisome to the.
+     Blind man.
+     Blind men.
+     Blind received sight.
+     Blind, the man born.
+     Blind, truth is hidden to the.
+     Blind, your eyes are.
+     Bliss be diffused, let the.
+     Bliss, the communication of.
+     Bliss where suffering is.
+     Blood, atonement by.
+     Blood has no cleansing power.
+     Blood, shedding of.
+     Blow, give the rock a good.
+     Blow off the impurities.
+     Body of flesh? Why preserve this.
+     Body of the law;
+       the body of the law will endure.
+     Body, the worldling nourishes his.
+     Bonds that tie all souls together.
+     Boons of Visākhā, eight.
+     Brahmā.
+     Brahman.
+     Brahman lore, the substance of.
+     Bridler of men's hearts.
+     Bright, the sun is.
+     Bright, thinkers are;
+       warriors are bright.
+     Bubble.
+     Buddhahood, omens of;
+       signs of Buddhahood.
+     Burning, every thing is.
+     Butterfly, like the.
+     By deeds one becomes an outcast.
+
+     Calamities, ten great.
+     Carp not.
+     Cart, as a worn out.
+     Cast-off rags.
+     Caste, I ask not for.
+     Cause of further migrations.
+     Cause of selfhood, the, Found!.
+     Cease by hatred, hatred does not.
+     Ceremony.
+     Chance.
+     Change, grief at; self is change.
+     Charity, rich in returns;
+       the sermon on.
+     Charms are treacherous.
+     Chastity.
+     Cherish no hatred.
+     Chickens should break the eggshell.
+     Chief of the artisans, the.
+     Children, I am your father, ye are.
+     City of Nirvāna, the.
+     Cleanses from error, the truth.
+     Cleansing power, blood has no.
+     Cleaving to self.
+     Cloth of gold, robes of.
+     Cloud, like a.
+     Cloud of good qualities.
+     Coil, the.
+     Color of my audience, like unto the.
+     Combination, individuality a;
+       combination subject to separation.
+     Come forth into the light.
+     Come into the world to befriend.
+     Come to teach life.
+     Commandments, see the ten evils.
+     Communication of bliss, the.
+     Complete surrender of self.
+     Compounds will be dissolved.
+     Comprehension of things, truth the correct.
+     Concord, two ways of re-establishing;
+       meeting in concord;
+       re-establishment of concord.
+     Conditions of welfare, eight.
+     Confer the ordination.
+     Confession of trespasses.
+     Conquerors, the greatest of.
+     Conquest of self.
+     Consolidation of Buddha's religion.
+     Contact of the object and senses.
+     Continuity, sameness and.
+     Coop, the fowl in the.
+     Correct comprehension of things, truth the.
+     Correlatives.
+     Courtesan.
+     Covet not.
+     Crane, the wild;
+       the cruel crane.
+     Creatures, all, received the message in their own language.
+     Criminal, punishment of the.
+     Criminal's act, punishment the fruit of the.
+     Crossed the river.
+     Crossed the stream, he had.
+     Cultivate good-will.
+     Culture of the mind.
+
+     Danger of death, always in.
+     Dangers hang over Pātaliputta, three.
+     Dark, do not call the world.
+     Dart of lust, the.
+     Dead are many, the.
+     Dead not saved by lamentation.
+     Deaf and dumb speak, the.
+     Death, always in danger of;
+       Buddha's death;
+       fate after death;
+       death is near;
+       no escape from;
+       in the domain of death;
+       self is death;
+       thoughtlessness, the path of death.
+     Deeds, according to their;
+       bad deeds easy to do;
+       by deeds one becomes an outcast;
+       passed away according to his deeds.
+     Deeper, dig.
+     Delusion and truth.
+     Delusions.
+     Denies the existence of the soul, Gotama.
+     Desert, a waterless;
+       rescue in the desert;
+       a sandy desert.
+     Desire, the extinction of evil.
+     Desolation, a hopeless.
+     Despot, the.
+     Destiny of warriors.
+     Destroyed, hell is.
+     Devadatta, sect of.
+     Die until, etc., I shall not;
+       truth cannot die.
+     Died in the faith, he.
+     Diffused, let the bliss be.
+     Dig deeper.
+     Disciple, the first woman lay-.
+     Disciple, a, flagged.
+     Dissatisfied, the people.
+     Dissolution, necessity of.
+     Dissolved, compounds will be.
+     Distinction, without.
+     Doctrine, preach the, glorious in the beginning, the middle, and end;
+       my doctrine is like the great ocean;
+       doctrine like unto fire;
+       doctrine like unto water.
+     Doffed their robes, the bhikkhus.
+     Dog, the hungry.
+     Domain of death, in the.
+     Do not call the world dark.
+     Do not rely on external help.
+     Do not scold.
+     Door of immortality.
+     Draught-ox, exertion is a.
+     Drink, the refreshing, perception of truth.
+     Drinking? Is the water not fit for.
+     Dumb, the deaf and, speak.
+     Dust, like one who flings.
+     Dust of worldliness.
+     Dwelling-place, wisdom has no.
+     Dying, not any means to avoid.
+
+     Each day one hemp-grain.
+     Earnestness is the goad;
+       earnestness is the path of immortality.
+     Earth, peace on.
+     Earthquake.
+     East, face towards the.
+     Eating of flesh, the.
+     Ecstasy, the song of.
+
+     Eddies of transmigration.
+     Efficacy, rituals have no.
+     Egg-shell, chickens should break the;
+       I have first broken the eggshell.
+     Eggs, hen brooding over.
+     Ego, the;
+       ego, an illusion;
+       the instability of the ego.
+     Egotism, the annihilation of.
+     Eight boons of Visākhā.
+     Eight conditions of welfare.
+     Eight wonderful qualities.
+     Eightfold path, the.
+     Eightfold, the best way is the.
+     Eldest, I am the.
+     Elephant, powerful;
+       the elephant no longer fit for battle.
+     Elevate the mind.
+     Emaciated from fasts.
+     Embrace of truth, the.
+     Emptiness and immaterial life.
+     Enabled me to do so, faith.
+     Endure, thoughts will.
+     Enemy, his greatest.
+     Enlightened Teacher, refuge in the.
+     Entities, souls not separate and self-existent.
+     Envy not.
+     Epidemic.
+     Eradication of self.
+     Error, self an;
+       error be thou my guide.
+     Error, truth cleanses from.
+     Errors.
+     Escape from death, no.
+     Essence of life, truth is the;
+       one in essence;
+       one essence, one law, one aim.
+     Eternal, truth the image of the.
+     Everlasting life.
+     Evil actions, thou canst not escape the fruit of.
+     Everything is burning.
+     Evil by good, overcome;
+       evil deeds, you will have to atone for your;
+       ignorance the root of evil;
+       pain is the outcome of evil;
+       evil powers no surrender;
+       evil of lust, avoid.
+     Evolution;
+       in the course of evolution.
+     Exertion is a draught-ox.
+     Existence is spiritual, all;
+       thirst for existence and selfhood.
+     Expulsion, sentence of.
+     External help, do not rely on.
+     Extinction of self, the, salvation;
+       the extinction of sinful desire;
+       the extinction of thirst.
+     Eye, the, ātman and;
+       eye of truth;
+       mental eye;
+       spiritual eye.
+     Eyes, better bore out both.
+
+     Face to face, Brahmā;
+       the universe face to face;
+       face to face with him.
+     Face towards the east.
+     Facing towards the west.
+     Faith alone can save;
+       faith enabled me to do so;
+       hast thou faith;
+       he died in the faith;
+       faith is the seed;
+       faith in the Buddha;
+       Sāriputta's faith.
+     Falter not, wise people.
+     Famine.
+     Farewell address, Buddha's.
+     Fashion themselves, wise people.
+     Fashioned, truth cannot be.
+     Fasts, emaciated from.
+     Fate after death.
+     Father and son;
+       father I reverence my father;
+       ye are my children, I am your father.
+     Faults of others, the.
+     Fell upon him, sickness.
+     Fetch me some water.
+     Few, the living are.
+     Fight your battles.
+     Fire, doctrine like unto.
+     Fire, sermon on.
+     First broken the egg-shell, I have.
+     First Buddha, I am not the.
+     First lay-member, the.
+     First women lay-disciples, the.
+     Fish, the giddy.
+     Fit for battle, the elephant no longer.
+     Fit for drinking? Is the water now.
+     Fit to live, more.
+     Five meditations.
+     Five roots of mind, the.
+     Five wishes of Bimbisāra.
+     Fivefold gain;
+       fivefold loss.
+     Flagged, a disciple.
+     Flagging, religious zeal.
+     Flame, sameness of the.
+     Flesh, the eating of;
+       thorn in the;
+       let the flesh waste away;
+       why preserve this body of flesh?
+     Flings dust, like one who.
+     Flowers out of season;
+       lotus flowers;
+       mandara flowers.
+     Following the Master over the stream.
+     Fool;
+       the listless fool.
+     Foolish, pleasures destroy the;
+       foolish talk.
+     Forbidden, miracles.
+     Forecasting by signs forbidden, astrology and.
+     Found! the cause of selfhood;
+       found the truth.
+     Foundation of the Kingdom of Righteousness.
+     Four kinds of offering;
+       four kinds of merit;
+       four simples;
+       the four quarters;
+       the four noble truths;
+       the four signs;
+       where four roads cross.
+     Fowl in the coop, the.
+     Fragrant like the lotus.
+     Free your mind of ignorance.
+     Fruit of evil actions, thou canst not escape the;
+       the fruit of immortality;
+       the fruit of the criminal's act punishment.
+     Fruits, ripe.
+
+     Ganges, bathing in the.
+     Giddy fish, the.
+     Gift of religion, the.
+     Gift, the king's.
+     Give also to the Nigganthas;
+       give, if thou art asked;
+       give the rock a good blow.
+     Gives away, he who, etc..
+     Giving away.
+     Glad tidings.
+     Gladness of Visākhā.
+     Glorious in the beginning, middle, and end, preach the doctrine;
+       the truth is glorious.
+     Glory of his appearance, the;
+       the truth in all its glory.
+     Goad, earnestness is the.
+     Goal, the.
+     Gods and men, teacher of.
+     Goes out to wage war.
+     Gold, robes of cloth of.
+     Gone into the yoke.
+     Good qualities, cloud of;
+       happiness is the outcome of good;
+       overcome evil by good;
+       good tidings;
+       cultivate goodwill;
+       good works are rain.
+     Gotama Gate.
+     Governs all things, karma.
+     Grace, the time of.
+     Gradual becoming.
+     Grant me my life.
+     Great is thy faith.
+     Great understanding, muni of.
+     Greatest enemy, his;
+       the greatest of conquerors.
+     Greedy tailor, the.
+     Grief at change;
+       overcome grief;
+       selfish in my grief.
+     Grounded, that it be well.
+     Grove, bamboo.
+     Guide, error be thou my.
+     Guiding-rein, mind is the.
+
+     Happily, let us live.
+     Happiness is the outcome of good;
+       vanity of worldly happiness.
+     Happy, he is altogether;
+       make thyself happy.
+     Hard times teach a lesson.
+     Harvest Nirvāna, the;
+       thou wilt reap the harvest sown in the past.
+     Hast thou faith?
+     Hatred appeased not by hatred;
+       cherish no hatred;
+       hatred ceases by love;
+       hatred does not cease by hatred.
+     He promoted him higher.
+     He who gives away, etc..
+     He who walks righteously is ever near me.
+     Hearts, bridler of men's.
+     Heaven, hope of, a mirage;
+       like one who spits at heaven;
+       pleasures of self in heaven.
+     Heavenly songs.
+     Hell is destroyed.
+     Helmet of right thought.
+     Help, do not rely on external;
+       now my lot to help.
+     Hemp-grain, each day one.
+     Hen brooding over egg.
+     Hereafter, the.
+     Heresies.
+     Hermit, layman and.
+     Higher, he promoted him.
+     Hold fast to the truth.
+     Holiness better than sovereignty.
+     Homage, worthiest.
+     Honor, so great an.
+     Honored be his name.
+     Hope of heaven a mirage.
+     Hopeless desolation, a.
+     Hungry dog, parable of the.
+
+     I am not the first Buddha;
+       I am the eldest;
+       I am the truth;
+       I am thirsty;
+       I ask not for caste;
+       I have first broken the egg-shell;
+       no room for the I;
+       I reverence my father;
+       I shall not die until, etc.;
+       such faith have I;
+       the I perishable;
+       the I, the soul;
+       the thought of I;
+       the transmission of the soul and the I.
+     Idea of self, the.
+     Identity;
+       identity and non-identity;
+       identity of self;
+       where is the identity of my self?
+     Idle talk, invocations are.
+     If thou art asked, give.
+     Ignorance, free your mind of;
+       ignorance the root of evil.
+     Illimitable light.
+     Illusion, self an;
+       the ego an illusion.
+     Illustration by a lamp;
+       illustration by a letter.
+     Image of the eternal, truth the.
+     Immaterial life, emptiness and.
+     Immeasurable light.
+     Immolation.
+     Immortal, life;
+       the immortal path.
+     Immortality;
+       door of immortality;
+       earnestness is the path of immortality;
+       immortality in transiency;
+       immortality in truth;
+       the fruit of immortality;
+       the water of immortality;
+       truth and immortality.
+     Immutable, the words of Buddha.
+     Impure is nakedness.
+     Impurity, abstain from;
+       purity and impurity belong to oneself.
+     Impurities, blow off the.
+     In the course of evolution.
+     Incantations;
+       incantations have no saving power.
+     Incarnation of the truth.
+     Individuality a combination;
+       the wheel of individuality.
+     Inexhaustible life.
+     Instability of the ego, the.
+     Instruction, words of.
+     Instruments.
+     Invocations;
+       invocations are idle talk.
+     Is it wrong to go to war?
+
+     Jewel, a;
+       precious crown jewel.
+     Jewels and worldliness.
+     Jungle, a pathless.
+
+     Karma governs all things.
+     Keep my hold on life.
+     Kill not.
+     King Bimbisāra.
+     King of kings;
+       king of truth;
+       powerful king.
+     Kingdom of Righteousness, Foundation of the.
+     Kingdom of truth.
+     King's gift, the.
+     Kings, Nāga.
+     Knew me not, they.
+     Knowledge remains.
+     Kusa-grass.
+
+     Lake of Ambrosia.
+     Lake, still, like a.
+     Lame walk, the.
+     Lamentation, dead not saved by.
+     Lamp, illustration by a.
+     Lamps unto yourselves, be ye.
+     Land, pure.
+     Language, all creatures received the message in their own.
+     Last word.
+     Law, body of the;
+       one aim, one essence, one law;
+       the law the body of the Tathāgata;
+       the body of the law will endure.
+     Laws are temporary, many.
+     Laws of righteousness, obediene to the.
+     Lay disciples, the first women.
+     Lay member, the first.
+     Lay robes.
+     Layman and hermit.
+     Layman, priest and, alike.
+     Leaning against the doorpost.
+     Learn, must be anxious to.
+     Learning, availeth not.
+     Lesser, abolish all the.
+     Lesson given to Rāhula.
+     Lesson, hard times teach a.
+     Let a man walk alone.
+     Let the bliss be diffused.
+     Let the flesh waste away.
+     Let us go into the world.
+     Let us live happily.
+     Let us obey the truth.
+     Let your light shine forth.
+     Letter, illustration by a.
+     Letter, in the.
+     Lie not.
+     Life, battle of;
+       come to teach;
+       life everlasting;
+       grant me my life;
+       keep my hold on life;
+       life immortal;
+       inexhaustible life;
+       reason in the struggle for life;
+       seek thou the life that is of the mind;
+       truth is life;
+       life yearns for the truth.
+     Light, come forth into the;
+       illimitable light;
+       immeasurable light;
+       let your light shine forth.
+     Like a still lake.
+     Like unto the color of my audience.
+     Lily, the, on a heap of rubbish.
+     Lineage of the faith.
+     Lintel, leaning against the.
+     Listen to both parties.
+     Listless fool, the.
+     Little by little.
+     Live happily, let us.
+     Live, more fit to.
+     Lives of men.
+     Living are few, the.
+     Living, luxurious.
+     Living in paradise.
+     Lobster.
+     Locality? is wisdom a.
+     Locality, Nirvāna not a.
+     Logic holds universally.
+     Lord, glorious.
+     Lord, pass away.
+     Loss, fivefold.
+     Lost, a treasure that can never be.
+     Lost son, the.
+     Lot to help, now my.
+     Lotus-flower in water, the.
+     Lotus-flowers.
+     Lotus, fragrant like the.
+     Love, hatred ceases by;
+       love of truth;
+       overcome anger by love;
+       the world filled with love.
+     Lust, the dart of.
+     Luxurious living.
+
+     Macarisms.
+     Made up of thoughts.
+     Magic power.
+     Main, rivers reach the.
+     Make thyself happy.
+     Maker, Issara, the.
+     Maker, the, self.
+     Man, a blind.
+     Man born blind, the.
+     Man, who is the strong?
+     Mango-grove.
+     Many, the dead are.
+     Married unto the truth, be.
+     Master, out of reverence for the.
+     Master over the stream, following the.
+     May be expected to prosper, Sangha.
+     _Me_, this is done by.
+     Meats remained undiminished.
+     Medicines.
+     Meditation (see bhāvana and sati-patthāna in the Glossary).
+     Meeting in concord.
+     Men, blind;
+       teacher of gods and men;
+       the lives of men.
+     Men's hearts, bridler of.
+     Mental eye.
+     Merit, four kinds of.
+     Merit, the order (sangha) the sowing ground of.
+     Message in their own language, all creatures received the.
+     Migrations, cause of further.
+     Mind, Brahmā's;
+       culture of;
+       elevate the mind;
+       mind is the guiding rein;
+       seek thou the life that is of the mind;
+       the five roots of mind;
+       there is mind.
+     Mind, we the result of.
+     Miracle-mongers.
+     Miracles.
+     Miracles forbidden.
+     Mirage, hope of heaven a.
+     Mirage, the cause of self a.
+     Mirror of truth, the.
+     Mission, the preachers.
+     Moon, the, shines by night.
+     Moral powers.
+     Moral sense.
+     More fit to live.
+     More, sin no.
+     Mortification not the right path.
+     Mortification profitless.
+     Mortification vain.
+     Mother, a.
+     Muni of great understanding.
+     Mustard seed, the.
+
+     Naked ascetics.
+     Nakedness, impure is.
+     Name, honored be his.
+     Nature of religion consists in worship and sacrifice, the.
+     Nature of the rope, the.
+     Nature of self, the.
+     Near me, he who walks, righteously is ever.
+     Necessity of dissolution.
+     Nectar, the bee collects.
+     Needed, the one thing that is.
+     Noble, eightfold path, the.
+     Noble truths, the four.
+     Non-action.
+     Non-existence of the soul.
+     Non-identity, identity and.
+     Not any means to avoid dying.
+     Not worthy of yellow robes.
+     Nothing remains.
+     Nothing will remain.
+     Nothingness stares me in the face.
+     Nourishes his mind, the wise man.
+     Novices, precepts for the.
+     Now is the time to seek religion.
+     Now my lot to help.
+
+     Obedience to the laws of righteousness.
+     Obey the truth, let us.
+     Object and senses, contact of.
+     Observe the Uposatha or Sabbath.
+     Ocean;
+       rivers in the ocean;
+       my doctrine is like the great ocean.
+     Offering, four kinds of.
+     Omens abolished.
+     Omens of Buddhahood.
+     One hemp-grain each day.
+     One in essence.
+     One, the truth is but.
+     One thing that is needed, the.
+     Oneself, purity and impurity belong to.
+     Order, rules for the.
+     Order, the, (sangha) the sowing-ground of merit.
+     Ordination, [see also Pabbajjā and Upasampadā
+     in the Glossary].
+     Others art thou thyself.
+     Others, the faults of.
+     Our water is all gone.
+     Outcast, the;
+       by deeds one becomes an outcast;
+       who is an outcast?
+     Outcome of evil, pain is the.
+     Outcome of good, happiness is the.
+     Outwitted.
+     Overcome anger by love.
+     Overcome evil by good.
+     Overcome grief.
+     Ox led to slaughter.
+
+     Pain is the outcome of evil.
+     Parable.
+     Parable of the hungry dog.
+     Paradise in the West, the;
+       living in paradise;
+       the paradise of the pure land.
+     Parties, listen to both.
+     Party in search of a thief, a.
+     Pass away, about to;
+       people pass away;
+       the truth will never pass away.
+     Passed away according to his deeds.
+     Passion, rain and.
+     Past, thou wilt reap the harvest sown in the.
+     Path of transmigration, weary;
+       sign of the right;
+       the eightfold;
+       the immortal path;
+       the noble eightfold path;
+       mortification not the path;
+       walk in the noble path;
+       a pathless jungle;
+       are all paths saving? [See also Maggo in the Glossary.]
+     Peace on earth.
+     Peacemaker, the.
+     People dissatisfied, the;
+       people pass away;
+       wise people falter not;
+       wise people fashion themselves.
+     Perception of truth, the refreshing drink.
+     Perishable, the _I_.
+     Personalities of Buddha, the three.
+     Pestilence.
+     Physician;
+       the best physician;
+       without beholding the physician.
+     Pit, treasure laid up in a deep.
+     Pity me not.
+     Plantain-tree.
+     Pleasure, he who lives for;
+       let a man take pleasure in the dharma.
+     Pleasures destroy the foolish;
+       pleasures of self in heaven;
+       why do we give up the pleasures of the world;
+       religious wisdom lifts above pleasures.
+     Potter;
+       potter, vessels made by the.
+     Power, incantations have no;
+       magic power.
+     Powerful elephant.
+     Powerful king.
+     Powers, moral.
+     Practise the truth.
+     Praise of all the Buddhas, the.
+     Prayers;
+       prayers vain repetitions.
+     Preach the doctrine, glorious in the beginning, middle, and end;
+       preach to all beings.
+     Preacher's mission, the;
+       the preacher's sole aim.
+     Preachers, Tathāgatas are only.
+     Precepts;
+       precepts for the novices;
+       ten precepts;
+       walk according to the precepts.
+     Precious crown jewel.
+     Precious jewel, a.
+     Priceless, the lives of men are.
+     Priest and layman alike.
+     Prince, test of the.
+     Problem of the soul, the.
+     Profitless, mortification.
+     Prohibitions.
+     Promoted him higher, he.
+     Propound the truth.
+     Prosper, sangha may be expected to.
+     Prospered, bhikkhus.
+     Punishment of the criminal.
+     Punishment, the fruit of the criminal's act.
+     Puppets on a string.
+     Pure land, the paradise of the.
+     Purity and impurity belong to oneself.
+     Purpose of being, the.
+     Purpose, speak to the.
+
+     Qualities, cloud of good;
+       eight wonderful qualities.
+     Quality, the thing and its.
+     Quarrels.
+     Quarters, the four;
+       the six quarters.
+     Question concerning annihilation.
+     Questioned, the sages.
+     Questions of the deva.
+
+     Rabbit rescued from the serpent.
+     Rags, cast-off.
+     Rāhula, lessons given to.
+     Rain and passion.
+     Rain fell.
+     Rain, good works are.
+     Rare in the world.
+     Reap the harvest sown in the past, thou wilt.
+     Reap what we sow, we.
+     Reason,as the helpmate of self.
+     Reason in the struggle for life.
+     Reason, no truth is attainable without.
+     Reasoning ceases.
+     Rebirth without transmigration of self.
+     Rebuked, the bhikkhus.
+     Received the message in their own language, all creatures.
+     Re-establishing concord, two ways of.
+     Re-establishment of concord.
+     Reform to-day.
+     Refreshing drink, the, perception of truth.
+     Refuge in the Blessed One.
+     Refuge in the Buddha.
+     Refuge in the Enlightened Teacher.
+     Refuge is his name.
+     Rejoice, angels.
+     Religion, Buddha's, consolidation of;
+       now is the time to seek religion;
+       seeing the highest religion;
+       the gift of all religion;
+       worship and sacrifice the nature of religion;
+       thou tearest down religion.
+     Religious man, the, and truth;
+       religious wisdom lifts above pleasures;
+       religious zeal flagging.
+     Rely on yourselves.
+     Remain in thy station;
+       nothing will remain;
+       the truth will remain.
+     Repetitions, prayers vain.
+     Reprove, do not.
+     Rescue in the desert.
+     Restore to you a nobler beauty, to.
+     Revere the traditions.
+     Reverence for the Master, out of.
+     Reverence my father, I.
+     Rice-milk.
+     Rich in returns, charity.
+     Righteous cause, war in a.
+     Righteousness, foundation of the kingdom of;
+       source of all righteousness;
+       the kingdom of righteousness;
+       the throne of truth is righteousness.
+     Right path, mortification not the.
+     Right path, sign of the.
+     Right thought, helmet of.
+     Ripe fruits.
+     Rituals have no efficacy.
+     River, crossed the.
+     Rivers in the ocean.
+     Rivers reach the main.
+     Roads cross, where four.
+     Robe of the Tathāgata.
+     Robes, lay;
+       robes of cloth of gold;
+       the bhikkhus doffed their robes.
+     Rock a good blow, give the.
+     Room for the _I_, no.
+     Root of evil, ignorance the.
+     Roots of mind, the five.
+     Rope, the nature of the.
+     Rubbish, the lily on a heap of.
+     Rules for the order.
+
+     Sabbath;
+      observe the Uposatha or Sabbath.
+     Sacrifice;
+       sacrifice of self;
+       the nature of religion, worship and sacrifice.
+     Sacrifices;
+       sacrifices cannot save.
+     Sages questioned, the.
+     Saint, a sinner can become a.
+     Salvation alone in the truth;
+       assured of final;
+       salvation the extinction of self;
+       work out your salvation.
+     Sameness and continuity.
+     Sandy desert, a.
+     Save, faith alone can.
+     Saving paths? Are all paths.
+     Saving power, incantations have no.
+     Saviour of others, a.
+     Saviour appeared, the.
+     Saviour, truth the.
+     Scepticism.
+     Schism, the.
+     Search of a thief, a party in.
+     Season, flowers out of.
+     Season, rainy.
+     Sect of Devadatta.
+     Seed, faith is the.
+     Seeing the highest religion.
+     Seek thou the life that is of the mind.
+     Self;
+       self an error;
+       self an illusion;
+       self and the cause of troubles;
+       self and truth; self begets selfishness;
+       cleaving to self;
+       complete surrender of self;
+       eradication of self;
+       self-extinction,
+       identity of self;
+       illusion of self;
+       pleasures of self in heaven;
+       self is change;
+       self is death;
+       self-mortification;
+       my self has become the truth;
+       reason as the helpmate of self;
+       rebirth without the transmigration of self;
+       sacrifice of self;
+       the conquest of self;
+       the extinction of self, salvation;
+       the idea of self;
+       self, the maker;
+       the nature of self;
+       self, the veil of Māyā;
+       truth and self;
+       truth guards him who guards his self;
+       thou clingest to self;
+       where is the identity of my self;
+       compounds lack a self.
+     Selfhood, the cause of, found.
+     Selfhood, thirst for existence and.
+     Selfish is my grief.
+     Selfishness, self begets.
+     Selfishness, surrender.
+     Sense, moral.
+     Senses and object, contact of.
+     Sentence of expulsion.
+     Sentiency, truth vibrated through.
+     Separation, combination subject to.
+     Sermon on abuse, the;
+       the sermon on charity;
+       sermon on fire.
+     Serpent, rabbit rescued from the.
+     Seven kinds of wisdom.
+     Sevenfold higher wisdom.
+     Shaveling.
+     Shedding of blood.
+     Shine forth, let your light.
+     Shines by night, the moon.
+     Sick bhikkhu, the.
+     Sickness fell upon him.
+     Sight, blind received.
+     Sign of the right path.
+     Signs forbidden, astrology and forecasting by;
+       signs of Buddhahood;
+       the four signs.
+     Sin, struggle against.
+     Sinner can become a saint, a.
+     Six quarters, the.
+     Slaughter.
+     Slaughter, ox led to.
+     Smith, Chunda, the.
+     Snake, no rope.
+     So great an honor.
+     Soldier, a, Simha.
+     Soldier of truth, a.
+     Soldiers of the Tathāgata.
+     Solitary.
+     Son, the lost.
+     Son, father and.
+     Song of ecstasy.
+     Songs, heavenly.
+     Sorcerers.
+     Sorrow compared with a sword.
+     Soul, Gotama denies the existence
+     of the;
+       non-existence of the soul;
+       the _I_ the soul;
+       the problem of the soul;
+       the Buddhist conception of soul, viii.
+     Souls not separate and self-existent entities.
+     Soup, a spoon tastes not the flavor of the.
+     Source of all righteousness.
+     Sovereignty, holiness better than.
+     Sow that you will reap, what you.
+     Sow, we reap what we.
+     Sower, the.
+     Sowest, others will reap what thou.
+     Sowing-ground of merit, the order (sangha) the.
+     Speak, the deaf and dumb.
+     Speak to the purpose.
+     Speaking untruths.
+     Speculations.
+     Spells forbidden.
+     Spirit, in the.
+     Spiritual, all existence is.
+     Spiritual eye.
+     Spits at heaven, like one who.
+     Spoon, a, tastes not the flavor of the soup.
+     Spread the truth.
+     Staircase, a.
+     Stares me in the face, nothingness.
+     Station, remain in thy.
+     Steal not.
+     Stream, following the Master over the.
+     Stream, he had crossed the.
+     String, puppets on a.
+     Strong man, who is the?
+     Struck by apoplexy.
+     Struggle against sin.
+     Struggle for life, reason in the.
+     Struggle must be.
+     Subject to separation, combination.
+     Substance, the, of Brahman lore.
+     Such a one will wander rightly in the world.
+     Such faith have I.
+     Suffer, the Blessed One had to.
+     Suffering, bliss where there is.
+     Sun is bright, the.
+     Sun of the mind, the.
+     Superstition.
+     Supplications forbidden.
+     Supplications have no effect.
+     Suprabuddha.
+     Surrender.
+     Surrender selfishness.
+     Surrender to evil powers, no.
+     Swear not.
+     Sweet, wrong, appears.
+     Swooned, the Blessed One.
+     Sword, sorrow compared with.
+
+     Tailor, the greedy.
+     Talents. [See Abhīńńā in the Glossary.]
+     Talk, foolish.
+     Tastes not the flavor of the soup, a spoon.
+     Teach the same truth.
+     Teacher, the;
+       teacher of gods and men;
+       the teacher unknown;
+       we have no teacher more.
+     Temporary, many laws are.
+     Ten commandments, the.
+     Ten great calamities.
+     Ten precepts.
+     Terms of the world, such are the.
+     Test of the prince.
+     That it be well grounded.
+     There is mind.
+     They knew me not.
+     Thief, a party in search of a.
+     Thinkers are bright.
+     Thing and its quality, the.
+     Things as they are.
+     Thirst for existence and selfhood.
+     Thirst, the extinction of.
+     Thirsty, I am;
+       water for the thirsty.
+     This is done by me.
+     Thorn in the flesh.
+     Thou art the Buddha;
+       thou canst not escape the fruit of evil actions;
+       thou clingest to self;
+       thou tearest down religion;
+       thou wilt reap what thou sowest.
+     Thought, helmet of right;
+       the thought of _I_.
+     Thoughtlessness the path of death.
+     Thoughts continue;
+       made up of thoughts,
+       thoughts of love;
+       thoughts will endure.
+     Three dangers hang over Pātaliputta.
+     Three personalities of Buddha, the.
+     Three vows.
+     Three woes, the.
+     Thyself, others art thou.
+     Tidings, glad; good tidings.
+     Tie all souls together, bonds that.
+     Time of grace, the.
+     Time to seek religion, now is the.
+     Times, hard, teach a lesson.
+     To-day, reform.
+     Together, bonds that tie all souls.
+     Traditions, revere the.
+     Transiency, immortality in.
+     Transmigration, eddies of;
+       rebirth without the transmigration of self;
+       weary path of transmigration.
+     Transmission of the soul and the _I_.
+     Treacherous, charms are.
+     Treasure laid up in a deep pit.
+     Treasure that can never be lost, a.
+     Trespasses, confession of.
+     Troubles, the cause of, and self.
+     Truly thou art Buddha.
+     Trumpeter.
+     Trust in truth.
+     Truth, a soldier of;
+       abodes of truth;
+       be anxious to learn the truth;
+       be married unto the truth;
+       Buddha the truth;
+       delusion and truth;
+       eye of truth;
+       glorious is the truth;
+       hold fast to the truth;
+       I am the truth;
+       immortality in truth;
+       incarnation of the truth;
+       kingdom of truth;
+       let us obey the truth;
+       life yearns for the truth;
+       love of truth;
+       my self has become the truth;
+       no truth is attainable without reason;
+       perception of truth, the refreshing drink;
+       practise the truth;
+       propound the truth;
+       salvation alone in the truth;
+       spread the truth;
+       teach the same truth;
+       the embrace of truth;
+       the king of truth;
+       the mirror of truth;
+       the throne of truth is righteousness;
+       the religious man and truth;
+       the truth cleanses from error;
+       the truth found;
+       the truth has been made known to me;
+       the truth will never pass away;
+       the truth will remain;
+       the world is built for truth;
+       there is but one truth;
+       trust in truth;
+       truth and immortality;
+       truth and self;
+       truth cannot be fashioned;
+       truth cannot die;
+       truth dawns upon me;
+       truth guards him who guards his self;
+       truth has taken its abode in me;
+       truth in all its glory;
+       truth is best;
+       truth is hidden to the blind;
+       truth is life;
+       truth is one;
+       truth is the essence of life;
+       truth the correct comprehension of all things;
+       truth the image of the eternal;
+       truth the saviour;
+       truth vibrated through sentiency.
+     Truthful, be.
+     Truths, the four noble.
+     Twelve nidānas, the.
+     Two ways of re-establishing concord.
+     Tyrant.
+     Unclean, the vessel has become.
+     Undiminished, meats remained.
+     Unguents.
+     Union of what we know not.
+     Union with Brahmā.
+     Universally, logic holds.
+     Universe, face to face.
+     Unknown teacher, the.
+     Unshod, the Blessed One walked.
+     Untruths, speaking.
+
+     Vain, mortification.
+     Vain repetitions, prayers.
+     Vanities.
+     Vanity;
+       vanity of worldliness;
+       vanity of worldly happiness.
+     Various kinds of assemblies.
+     Veil of self-delusion, the.
+     Vessel has become unclean, the.
+     Vessels;
+       vessels made by the potter.
+     Vibrated through sentiency, truth.
+     Victor, the greater.
+     Vision a samana, the.
+     Vows, three.
+
+     Walk according to the precepts;
+       let a man walk alone;
+       the lame walk;
+       walk in the right path.
+     Wander rightly in the world, such a one will.
+     War, goes out to wage;
+       is it wrong to go to war?;
+       war in a righteous cause.
+     Warriors are bright.
+     Warriors, destiny of.
+     Water, doctrine like unto;
+       fetch me some water;
+       is the water now fit for drinking?;
+       our water is all gone;
+       the lotus-flower in water;
+       water gurgling beneath;
+       water for the thirsty;
+       the water of immortality.
+     Waterless desert, a.
+     Ways, the best of, is eightfold.
+     We have no teacher more.
+     Wearisome to the Blessed One.
+     Weary path of transmigration.
+     Welfare, eight conditions of.
+     Well, the woman at the.
+     West, facing towards the;
+       the paradise in the West.
+     What we know not, a union of;
+       what you sow that you will reap.
+     Wheel, the;
+       the wheel of individuality.
+     Where does the wind dwell?;
+       where four roads cross;
+       where is Nirvāna?;
+       where is the identity of my self?
+     Which is the true self?
+     Who is an outcast?
+       who is the strong man?
+     Why do we give up the pleasures of the world?
+     Why preserve this body of flesh?
+     Wild crane, the.
+     Wind, as a great.
+     Wind dwell? where does the.
+     Wisdom has no dwelling-place;
+       is wisdom a locality?;
+       religious wisdom lifts above pleasure;
+       seven kinds of wisdom;
+       sevenfold higher wisdom.
+     Wise man nourishes his mind, the;
+       wise people falter not;
+       wise people fashion themselves.
+     Wishes, five, of Bimbisāra.
+     Without beholding the physician.
+     Woes, the three.
+     Woman, a worldly;
+       if you see a woman;
+       the woman at the well.
+     Women as a rule are, etc.;
+       the first women lay-disciples.
+     Word, last;
+       word of the Buddhas.
+     Words of Buddhas immutable, the.
+     Work out your salvation.
+     World dark, do not call the;
+       world filled with love;
+       let us go into the world;
+       rare in the world;
+       such a one will wander rightly in the world;
+       such are the terms of the world;
+       the world is built for truth;
+       come into the world to befriend;
+       why do we give up the pleasures of the world?
+     Worldliness, dust of;
+       jewels and worldliness;
+       vanity of worldliness.
+     Worldling nourishes his body, the.
+     Worldly happiness, vanity of;
+       a worldly woman.
+     Worn-out cart, as a.
+     Worship.
+     Worship and sacrifice, the nature of religion.
+     Worthiest homage.
+     Worthy of yellow robes, not.
+     Wrong appears sweet.
+
+
+     Yasa.
+     Yellow robes, not worthy of.
+     Yoke, gone into the.
+     Your eyes are blind.
+     Yourselves, be ye lamps unto;
+       rely on yourselves;
+       yourselves have known.
+
+     Zeal flagging, religious.
+
+[Names and terms must be looked up in the Glossary, where references
+to pages of the present book are separated by a dash from the explanation.]
+
+
+
+
+REMARKS ON THE ILLUSTRATIONS OF THE GOSPEL OF BUDDHA.
+
+
+Upon the task of illustrating _The Gospel of Buddha_, I have spent three
+years, the first of which was entirely devoted to preparation. By the
+kind assistance of Dr. Hans Schnorr von Carolsfeld, Director of the
+Royal Court and State Library at Munich, I was enabled to make very
+extensive use of the treasures of this institution, and I am under great
+obligations to him for the courtesies extended to me. Above all I
+endeavored to obtain a solid foundation for my work by acquiring a clear
+conception of the personality of the Buddha from religious, historical
+and artistic standpoints and by familiarizing myself with all the
+Buddhist dogmas, symbols and religious observances.
+
+Detailed studies of Indian costume, armor, decoration, architecture and
+the arrangement of dwellings and gardens, as well as the fauna and flora
+of the country, were likewise indispensable. Not only modern documents,
+explorers' reports and photographs of ancient ruins provided me with
+available material, but also some old Dutch works of the seventeenth
+century.
+
+The two main sources of our knowledge of ancient Buddhist art will
+always remain the monuments of Gandhāra, and the cave dwellings of
+Buddhist monks in Ajantā and other places. The former bear witness to
+the extraordinary influence of Greek art on Buddhism; and the latter are
+rich in wonderful fresco paintings of the classical period of Buddhist
+art. A description of all the caves as well as a selection of the best
+mural paintings in colored pictures are to be found in Griffith's
+elegant work _The Paintings in the Buddhist Cave Temples of Ajanta_[1]
+and some reproductions from it have been made further accessible in Dr.
+Carus's _Portfolio of Buddhist Art_.[2] The two great expositions in
+Munich, "Japan and Eastern Asia in Art" and "Expositions of the
+Masterpieces of Mohammedan Art," 1910, were very instructive to me from
+the point of view of art history, containing invaluable material
+conveniently arranged from the great museums, royal treasures and
+private collections from London, Paris, Berlin, Vienna, St. Petersburg,
+Moscow, and Cairo. In the former the great wave of the marvelous
+Buddhist faith which had been flowing towards China for two millenniums
+and which had brought new life from China to Japan was evidenced in many
+rare pieces. Yet almost more fruitful for my purpose was the exposition
+of Mohammedan art. It displayed wonderful Persian and Indian book-making
+and lacquer work, tapestries, ceramics, fabrics, armor and metal work.
+To be sure these were exclusively of Mohammedan manufacture, but many
+large museums and institutions (native and foreign), collectors and
+explorers had sent also chests of Buddhist works, which, not falling
+within its compass, had been excluded from the exhibition, but were
+placed at my disposal in the so-called Library Department reserved for
+students.
+
+Indian art has been greatly neglected by archeologists and connoisseurs
+at the expense of the so-called classic style, and explorers seem to be
+more interested in the geographical and political conditions of the
+country, or even look down with contempt and lack of understanding on
+the early artistic monuments of India, although they have enriched our
+European middle ages. Thus there are great gaps in the history of Indian
+art which I was obliged to fill up for myself, and certainly a very
+different kind of study was needed to illustrate a Gospel of Buddha than
+for a pictorial construction of the life of a Plato or a Jesus.
+
+Fräulein Emily von Kerckhoff, an artistic and highly cultured lady of
+Laren in Northern Holland, sailed on November 9, 1909, to join her
+family in Java where she remained for some time. Her journey occurring
+just at this time was of great help to me, for she complied with all my
+wishes in the most accommodating manner and filled up many gaps in my
+knowledge of India.
+
+In Colombo she became acquainted with the Dias Bandaranaike and other
+refined Singhalese families, who were very friendly in answering my
+questions. Further she met Sister Sudham Machari of Upasikarama,
+Peradeniya Road, Kandy, a prominent Singhalese nun, who with the
+assistance of Lady Blake, the wife of a former governor, had founded the
+first modern Buddhist nunnery in Ceylon where she now lives as lady
+superior. She is well posted on Buddhism, for she has studied Pāli,
+Sanskrit, and Burmese for nine years in Burma, and has received
+ordination. Through her, Fräulein von Kerckhoff had an opportunity to
+visit the temple in Kandy where the strange relic of the "Sacred Tooth
+of Buddha" is preserved, and on this occasion was able to obtain some
+leaves from the sacred Bodhi tree which I wished to possess. She also
+became acquainted in Kandy with Dr. Kobekaduwe Tikiri Banda, a
+Singhalese physician who belonged to a Buddhist family and is the son of
+a Kandian chief. He had studied in England for a long time and possesses
+a remarkable knowledge of the country and people of India and Ceylon, by
+which I thus had an opportunity to profit.
+
+Fräulein von Kerckhoff gathered further material for my purposes in
+Gampola, a place in the mountains about an hour's ride from Kandy, on
+the occasion of a visit to the family of the district judge, Mr. De
+Livera, and by the acquaintance with Mr. J.B. Yatawara Rata-Mahatmaya,
+Governor of the District and a zealous Buddhist, who has translated into
+English part of the Jātakas (stories of the various rebirths of Buddha)
+in collaboration with the late Prof. Max Müller, of Oxford.
+
+Later, in December, 1910, she sent me leaves from the Bodhi tree at
+Anuradhapura, the sacred city of the Buddhists, where there are ruins of
+ancient palaces and temples, and where stands that Bodhi tree which
+Mahinda, the first Buddhist apostle in Ceylon, is said to have planted
+from a branch of the sacred Bodhi tree in Buddhagaya under which Buddha
+attained enlightenment.
+
+With regard to customs, habits and usages at princely courts I received
+information, though to be sure referring mainly to Java, through Prince
+Paku Alam, his uncle Prince Noto, his sisters and other relatives, all
+of whom talked Dutch fluently with Fräulein von Kerckhoff. She was also
+kind enough to send me all the interesting photographs she could find of
+famous Indian temples and ruins, views of native life, types and
+landscapes, pictures of the newly excavated temple ruins of Sarnath,
+where Buddha first preached after attaining enlightenment, and
+particularly also of the splendid temple of Boro-Budur. (She also went
+to Japan in search of traces of Buddhism for me).
+
+By means of the Hagenbeck Indian ethnological exposition (Oct. 1911, in
+Munich) I was able to study types of the different Indian races and
+castes from nature, and this in addition to a personal observation of
+the features of Indians in the harbors of Genoa and Venice enabled me to
+draw my figures according to nature from genuine Indian models.
+
+However, all these studies slightly influenced the externalities only of
+the whole series of pictures, for the knowledge obtained by detailed
+study had been covered to a remarkable extent at the beginning when I
+made my first sketches on the first inspiration. Still they have proved
+of great value to me since they gave me the assurance that historical
+fidelity has been preserved in my work.
+
+Munich, Bavaria.
+
+OLGA KOPETZKY.
+
+
+[1] Two volumes, 1896, Published by order of the Secretary of State for
+India in Council.
+
+[2] Chicago, Open Court Publishing Company.
+
+During the time of printing "The Gospel of Buddha" the following
+valuable works on Indian art have come under my notice:
+
+Ānanda K. Coomaraswamy: The Arts and Crafts of India and Ceylon. E.B.
+Havell: The Ideals of Indian Art; Indian Sculpture and Painting. Dr.
+Curt Glaser: Die Kunst Ost-Asiens (Leipzig, Insel-Verlag).
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Gospel of Buddha, by Paul Carus
+
+*** END OF THIS PROJECT GUTENBERG EBOOK THE GOSPEL OF BUDDHA ***
+
+***** This file should be named 35895-8.txt or 35895-8.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/3/5/8/9/35895/
+
+Produced by Andrea Ball & Marc D'Hooghe at
+http://www.freeliterature.org (From images generously made
+available by the Internet Archive.)
+
+
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+The Project Gutenberg EBook of The Gospel of Buddha, by Paul Carus
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.net
+
+
+Title: The Gospel of Buddha
+       Compiled from Ancient Records by Paul Carus
+
+Author: Paul Carus
+
+Illustrator: Olga Kopetzky
+
+Release Date: April 17, 2011 [EBook #35895]
+Last Updated: February 15, 2015
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE GOSPEL OF BUDDHA ***
+
+
+
+
+Produced by Andrea Ball & Marc D'Hooghe at
+http://www.freeliterature.org (From images generously made
+available by the Internet Archive.)
+
+
+
+
+
+THE GOSPEL OF BUDDHA
+
+COMPILED FROM ANCIENT RECORDS
+
+BY
+
+PAUL CARUS
+
+ILLUSTRATED
+
+BY
+
+O. KOPETZKY
+
+CHICAGO and LONDON
+
+THE OPEN COURT PUBLISHING COMPANY
+
+
+1915
+
+
+
+
+PREFACE.
+
+
+This booklet needs no preface for those who are familiar with the sacred
+books of Buddhism, which have been made accessible to the Western world
+by the indefatigable zeal and industry of scholars like Beal, Bigandet,
+Buehler, Burnouf, Childers, Alexander Csoma, Rhys Davids, Dutoit, Eitel,
+Fausboell, Foucaux, Francke, Edmund Hardy, Spence Hardy, Hodgson, Charles
+R. Lanman, F. Max Mueller, Karl Eugen Neumann, Oldenberg, Pischel,
+Schiefner, Senart, Seidenstuecker, Bhikkhu Nyanatiloka, D.M. Strong,
+Henry Clarke Warren, Wassiljew, Weber, Windisch, Winternitz &c. To those
+not familiar with the subject it may be stated that the bulk of its
+contents is derived from the old Buddhist canon. Many passages, and
+indeed the most important ones, are literally copied in translations
+from the original texts. Some are rendered rather freely in order to
+make them intelligible to the present generation; others have been
+rearranged; and still others are abbreviated. Besides the three
+introductory and the three concluding chapters there are only a few
+purely original additions, which, however, are neither mere literary
+embellishments nor deviations from Buddhist doctrines. Wherever the
+compiler has admitted modernization he has done so with due
+consideration and always in the spirit of a legitimate development.
+Additions and modifications contain nothing but ideas for which
+prototypes can be found somewhere among the traditions of Buddhism, and
+have been introduced as elucidations of its main principles.
+
+The best evidence that this book characterizes the spirit of Buddhism
+correctly can be found in the welcome it has received throughout the
+entire Buddhist world. It has even been officially introduced in
+Buddhist schools and temples of Japan and Ceylon. Soon after the
+appearance of the first edition of 1894 the Right Rev. Shaku Soyen, a
+prominent Buddhist abbot of Kamakura, Japan, had a Japanese translation
+made by Teitaro Suzuki, and soon afterwards a Chinese version was made
+by Mr. Ohara of Otzu, the talented editor of a Buddhist periodical, who
+in the meantime has unfortunately met with a premature death. In 1895
+the Open Court Publishing Company brought out a German edition by E.F.L.
+Gauss, and Dr. L. de Milloue, the curator of the Musee Guimet, of Paris,
+followed with a French translation. Dr. Federigo Rodriguez has
+translated the book into Spanish and Felix Orth into Dutch. The
+privilege of translating the book into Russian, Czechic, Italian, also
+into Siamese and other Oriental tongues has been granted, but of these
+latter the publishers have received only a version in the Urdu language,
+a dialect of eastern India.
+
+Inasmuch as twelve editions of the Gospel of Buddha have been exhausted
+and the plates are worn out, the publishers have decided to bring out an
+_edition de luxe_ and have engaged Miss Olga Kopetzky, of Munich, to
+supply illustrations. The artist has undertaken the task methodically
+and with great zeal. She has studied in the Ajanta caves the Buddhist
+paintings and sculptures and other monuments of Gandhara. Thus the
+drawings faithfully reflect the spirit of the classical period of
+Buddhist art.
+
+For those who want to trace the Buddhism of this book to its
+fountainhead, a table of reference has been added, which indicates as
+briefly as possible the main sources of the various chapters and points
+out the parallelisms with Western thought, especially in the Christian
+Gospels.
+
+       *       *       *       *       *
+
+Buddhism, like Christianity, is split up into innumerable sects, and
+these sects not infrequently cling to their sectarian tenets as being
+the main and most indispensable features of their religion. The present
+book follows none of the sectarian doctrines, but takes an ideal
+position upon which all true Buddhists may stand as upon common ground.
+Thus the arrangement into a harmonious and systematic form is the main
+original feature of this Gospel of Buddha. Considering the bulk of the
+various details of the Buddhist canon, however, it must be regarded as a
+mere compilation, and the aim of the compiler has been to treat his
+material in about the same way as he thinks that the author of the
+Fourth Gospel of the New Testament utilized the accounts of the life of
+Jesus of Nazareth. He has ventured to present the data of the Buddha's
+life in the light of their religio-philosophical importance; he has cut
+out most of their apocryphal adornments, especially those in which the
+Northern traditions abound, yet he did not deem it wise to shrink from
+preserving the marvellous that appears in the old records, whenever its
+moral seemed to justify its mention; he only pruned away the exuberance
+of wonder which delights in relating the most incredible things,
+apparently put on to impress while in fact they can only tire. Miracles
+have ceased to be a religious test; yet the belief in the miraculous
+powers of the Master still bears witness to the holy awe of the first
+disciples and reflects their religious enthusiasm.
+
+Lest the fundamental idea of the Buddha's doctrines be misunderstood,
+the reader is warned to take the term "self" in the sense in which the
+Buddha uses it. The "self" of man translates the word _atman_ which can
+be and has been understood, even in the Buddhist canon, in a sense to
+which the Buddha would never have made any objection. The Buddha denies
+the existence of a "self" as it was commonly understood in his time; he
+does not deny man's mentality, his spiritual constitution, the
+importance of his personality, in a word, his soul. But he does deny the
+mysterious ego-entity, the _atman_, in the sense of a kind of soul-monad
+which by some schools was supposed to reside behind or within man's
+bodily and psychical activity as a distinct being, a kind of
+thing-in-itself, and a metaphysical agent assumed to be the soul.
+
+Buddhism is monistic. It claims that man's soul does not consist of two
+things, of an _atman_ (self) and of a _manas_ (mind or thoughts), but
+that there is one reality, our thoughts, our mind or _manas_, and this
+_manas_ constitutes the soul. Man's thoughts, if anything, are his self,
+and there is no _atman_, no additional and separate "self" besides.
+Accordingly, the translation of _atman_ by "soul", which would imply
+that the Buddha denied the existence of the soul, is extremely
+misleading.
+
+Representative Buddhists, of different schools and of various countries,
+acknowledge the correctness of the view here taken, and we emphasize
+especially the assent of Southern Buddhists because they have preserved
+the tradition most faithfully and are very punctilious in the statement
+of doctrinal points.
+
+"_The Buddhist_, the Organ of the Southern Church of Buddhism," writes
+in a review of _The Gospel of Buddha_:
+
+"The eminent feature of the work is its grasp of the difficult subject
+and the clear enunciation of the doctrine of the most puzzling problem
+of _atman_, as taught in Buddhism. So far as we have examined the
+question of _atman_ ourselves from the works of the Southern canon, the
+view taken by Dr. Paul Cams is accurate, and we venture to think that it
+is not opposed to the doctrine of Northern Buddhism."
+
+This _atman_-superstition, so common not only in India, but all over the
+world, corresponds to man's habitual egotism in practical life. Both are
+illusions growing out of the same root, which is the vanity of
+worldliness, inducing man to believe that the purpose of his life lies
+in his self. The Buddha proposes to cut off entirely all thought of
+self, so that it will no longer bear fruit. Thus Nirvana is an ideal
+state, in which man's soul, after being cleansed from all selfishness,
+hatred and lust, has become a habitation of the truth, teaching him to
+distrust the allurements of pleasure and to confine all his energies to
+attending to the duties of life.
+
+The Buddha's doctrine is not negativism. An investigation of the nature
+of man's soul shows that, while there is no _atman_ or ego-entity, the
+very being of man consists in his karma, his deeds, and his karma
+remains untouched by death and continues to live. Thus, by denying the
+existence of that which appears to be our soul and for the destruction
+of which in death we tremble, the Buddha actually opens (as he expresses
+it himself) the door of immortality to mankind; and here lies the
+corner-stone of his ethics and also of the comfort as well as the
+enthusiasm which his religion imparts. Any one who does not see the
+positive aspect of Buddhism, will be unable to understand how it could
+exercise such a powerful influence upon millions and millions of people.
+
+The present volume is not designed to contribute to the solution of
+historical problems. The compiler has studied his subject as well as he
+could under the circumstances, but he does not intend here to offer a
+scientific production. Nor is this book an attempt at popularizing the
+Buddhist religious writings, nor at presenting them in a poetic shape.
+If this _Gospel of Buddha_ helps people to comprehend Buddhism better,
+and if in its simple style it impresses the reader with the poetic
+grandeur of the Buddha's personality, these effects must be counted as
+incidental; its main purpose lies deeper still. The present book has
+been written to set the reader thinking on the religious problems of
+to-day. It sketches the picture of a religious leader of the remote past
+with the view of making it bear upon the living present and become a
+factor in the formation of the future.
+
+       *       *       *       *       *
+
+It is a remarkable fact that the two greatest religions of the world,
+Christianity and Buddhism, present so many striking coincidences in the
+philosophical basis as well as in the ethical applications of their
+faith, while their modes of systematizing them in dogmas are radically
+different; and it is difficult to understand why these agreements should
+have caused animosity, instead of creating sentiments of friendship and
+good-will. Why should not Christians say with Prof. F. Max Mueller: "If I
+do find in certain Buddhist works doctrines identically the same as in
+Christianity, so far from being frightened, I feel delighted, for surely
+truth is not the less true because it is believed by the majority of the
+human race."
+
+The main trouble arises from a wrong conception of Christianity. There
+are many Christians who assume that Christianity alone is in the
+possession of truth and that man could not, in the natural way of his
+moral evolution, have obtained that nobler conception of life which
+enjoins the practice of a universal good-will towards both friends and
+enemies. This narrow view of Christianity is refuted by the mere
+existence of Buddhism.
+
+Must we add that the lamentable exclusiveness that prevails in many
+Christian churches, is not based upon Scriptural teachings, but upon a
+wrong metaphysics?
+
+All the essential moral truths of Christianity, especially the principle
+of a universal love, of the eradication of hatred, are in our opinion
+deeply rooted in the nature of things, and do not, as is often assumed,
+stand in contradiction to the cosmic order of the world. Further, some
+doctrines of the constitution of existence have been formulated by the
+church in certain symbols, and since these symbols contain
+contradictions and come in conflict with science, the educated classes
+are estranged from religion. Now, Buddhism is a religion which knows of
+no supernatural revelation, and proclaims doctrines that require no
+other argument than the "come and see." The Buddha bases his religion
+solely upon man's knowledge of the nature of things, upon provable
+truth. Thus, we trust that a comparison of Christianity with Buddhism
+will be a great help to distinguish in both religions the essential from
+the accidental, the eternal from the transient, the truth from the
+allegory in which it has found its symbolic expression. We are anxious
+to press the necessity of discriminating between the symbol and its
+meaning, between dogma and religion, between metaphysical theories and
+statements of fact, between man-made formulas and eternal truth. And
+this is the spirit in which we offer this book to the public, cherishing
+the hope that it will help to develop in Christianity not less than in
+Buddhism the cosmic religion of truth.
+
+The strength as well as the weakness of original Buddhism lies in its
+philosophical character, which enabled a thinker, but not the masses, to
+understand the dispensation of the moral law that pervades the world. As
+such, the original Buddhism has been called by Buddhists the little
+vessel of salvation, or Hinayana; for it is comparable to a small boat
+on which a man may cross the stream of worldliness, so as to reach the
+shore of Nirvana. Following the spirit of a missionary propaganda, so
+natural to religious men who are earnest in their convictions, later
+Buddhists popularized the Buddha's doctrines and made them accessible to
+the multitudes. It is true that they admitted many mythical and even
+fantastic notions, but they succeeded nevertheless in bringing its moral
+truths home to the people who could but incompletely grasp the
+philosophical meaning of the Buddha's religion. They constructed, as
+they called it, a large vessel of salvation, the Mahayana, in which the
+multitudes would find room and could be safely carried over. Although
+the Mahayana unquestionably has its shortcomings, it must not be
+condemned offhand, for it serves its purpose. Without regarding it as
+the final stage of the religious development of the nations among which
+it prevails, we must concede that it resulted from an adaptation to
+their condition and has accomplished much to educate them. The Mahayana
+is a step forward in so far as it changes a philosophy into a religion,
+and attempts to preach doctrines that were negatively expressed, in
+positive propositions.
+
+Far from rejecting the religious zeal which gave rise to the Mahayana in
+Buddhism, we can still less join those who denounce Christianity on
+account of its dogmatology and mythological ingredients. Christianity
+has certainly had and still has a great mission in the evolution of
+mankind. It has succeeded in imbuing with the religion of charity and
+mercy the most powerful nations of the world, to whose spiritual needs
+it is especially adapted. It extends the blessings of universal
+good-will with the least possible amount of antagonism to the natural
+selfishness that is so strongly developed in the Western races.
+Christianity is the religion of love made easy. This is its advantage,
+which, however, is not without its drawbacks. Christianity teaches
+charity without dispelling the ego-illusion; and in this sense it
+surpasses even the Mahayana: it is still more adapted to the needs of
+multitudes than a large vessel fitted to carry over those who embark on
+it: it is comparable to a grand bridge, a Mahasetu, on which a child who
+has no comprehension as yet of the nature of self can cross the stream
+of self-hood and worldly vanity.
+
+A comparison of the many striking agreements between Christianity and
+Buddhism may prove fatal to sectarian conceptions of either religion,
+but will in the end help to mature our insight into the true
+significance of both. It will bring out a nobler faith which aspires to
+be the cosmic religion of universal truth.
+
+Let us hope that this Gospel of Buddha will serve both Buddhists and
+Christians as a help to penetrate further into the spirit of their
+faith, so as to see its full height, length and breadth.
+
+Above any Hinayana, Mahayana, and Mahasetu is the Religion of Truth.
+
+Paul Carus.
+
+
+[Transcribers' note: all utf characters are transliterated in this
+iso latin-1 version as follows: a, i and u with macron become a, i, u;
+the chars with a dot under become [t.], [d.]; one a with breve: a,
+s acute becomes [s'].]
+
+
+PRONUNCIATION.
+
+Pronounce:
+
+     a as the Italian and German short _a_.
+     a as _a_ in f_a_ther,
+     e as _e_ in _e_ight.
+     i as _i_ in h_i_t.
+     i as _i_ in m_a_chine.
+     o as _o_ in h_o_me.
+     u as _oo_ in g_oo_d.
+     u as u in r_u_mor.
+     ai as in _eye_.
+     au as _ow_ in h_ow_.
+     n as _ny_.
+     jn as _dny_.
+     nn as _n-ny_.
+     ch as _ch_ in _ch_ur_ch_.
+     cch as _ch-ch_ in ri_ch_ _ch_ance.
+
+Note that _o_ and _e_ are always long.
+
+s, j, y, and other letters, as usual in English words.
+
+Double consonants are pronounced as two distinct sounds, e.g.,
+_ka'm-ma_, not _ka'ma_.
+
+The h after _p, b, k, g, t, d_ is audible as in du_b h_im, be_g h_er,
+bric_k h_ouse, an_t h_ill. Pronounce Tat-hagata, not Ta-thagata.
+
+To the average European it is difficult to catch, let alone to imitate,
+the difference of sound between dotted and non-dotted letters. All those
+who are desirous for information on this point must consult Sanskrit and
+Pali grammars.
+
+Lest the reader be unnecessarily bewildered with foreign-looking dots
+and signs, which after all are no help to him, all dotted [t.], [d.],
+[m.], [n.], and italicized _t, d, m, n_ have been replaced in the text
+of the book by t, d, m, n, n, nn, dotted [r.] and italicized _s_ have
+been transcribed by ny, nny, ri, and sh, while the Glossary preserves
+the more exact transcription.
+
+We did not follow the spelling of the _Sacred Books of the East_, where
+it must be misleading to the uninitiated, especially when they write
+italicized _K_ to denote spelling of the English sound ch, and
+italicized _g_ to denote j. Thus we write "raja," not "raga," and
+"Chunda," not "_K_unda."
+
+
+
+
+    TABLE OF CONTENTS.
+
+
+    INTRODUCTION.
+
+    I. Rejoice
+    II. Samsara and Nirvana
+    III. Truth the Saviour
+
+
+    PRINCE SIDDHATTHA BECOMES BUDDHA.
+
+    IV. The Bodhisatta's Birth
+    V. The Ties of Life
+    VI. The Three Woes
+    VII. The Bodhisatta's Renunciation
+    VIII. King Bimbisara
+    IX. The Bodhisatta's Search
+    X. Uruvela, the Place of Mortification
+    XI. Mara, the Evil One
+    XII. Enlightenment
+    XIII. The First Converts
+    XIV. Brahma's Request
+
+
+    THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
+
+    XV. Upaka
+    XVI. The Sermon at Benares
+    XVII. The Sangha
+    XVIII. Yasa, the Youth of Benares
+    XIX. Kassapa
+    XX. The Sermon at Rajagaha
+    XXI. The King's Gift
+    XXII. Sariputta and Moggallana
+    XXIII. Anathapindika
+    XXIV. The Sermon on Charity
+    XXV. Jetavana
+    XXVI. The Three Characteristics and the Uncreate
+    XXVII. The Buddha's Father
+    XXVIII. Yasodhara
+    XXIX. Rahula
+
+
+    CONSOLIDATION OF THE BUDDHA'S RELIGION.
+
+    XXX. Jivaka, the Physician
+    XXXI. The Buddha's Parents Attain Nirvana
+    XXXII. Women Admitted to the Sangha
+    XXXIII. The Bhikkhus' Conduct Toward Women
+    XXXIV. Visakha
+    XXXV. The Uposatha and Patimokkha
+    XXXVI. The Schism
+    XXXVII. The Re-establishment of Concord
+    XXXVIII. The Bhikkhus Rebuked
+    XXXIX. Devadatta
+    XL. Name and Form
+    XLI. The Goal
+    XLII. Miracles Forbidden
+    XLIII. The Vanity of Worldliness
+    XLIV. Secrecy and Publicity
+    XLV. The Annihilation of Suffering
+    XLVI. Avoiding the Ten Evils
+    XLVII. The Preacher's Mission
+
+
+    THE TEACHER.
+
+    XLVIII. The Dhammapada
+    XLIX. The Two Brahmans
+    L. Guard the Six Quarters
+    LI. Simha's Question Concerning Annihilation
+    LII. All Existence is Spiritual
+    LIII. Identity and Non-Identity
+    LIV. The Buddha Omnipresent
+    LV. One Essence, One Law, One Aim
+    LVI. The Lesson Given to Rahula
+    LVII. The Sermon on Abuse
+    LVIII. The Buddha Replies to the Deva
+    LIX. Words of Instruction
+    LX. Amitabha
+    LXI. The Teacher Unknown
+
+
+    PARABLES AND STORIES.
+
+    LXII. Parables
+    LXIII. The Widow's Two Mites and the Parable of the Three Merchants
+    LXIV. The Man Born Blind
+    LXV. The Lost Son
+    LXVI. The Giddy Fish
+    LXVII. The Cruel Crane Outwitted
+    LXVIII. Four Kinds of Merit
+    LXIX. The Light of the World
+    LXX. Luxurious Living
+    LXXI. The Communication of Bliss
+    LXXII. The Listless Fool
+    LXXIII. Rescue in the Desert
+    LXXIV. The Sower
+    LXXV. The Outcast
+    LXXVI. The Woman at the Well
+    LXXVII. The Peacemaker
+    LXXVIII. The Hungry Dog
+    LXXIX. The Despot
+    LXXX. Vasavadatta
+    LXXXI. The Marriage-Feast in Jambunada
+    LXXXII. A Party in Search of a Thief
+    LXXXIII. In the Realm of Yamaraja
+    LXXXIV. The Mustard Seed
+    LXXXV. Following the Master Over the Stream
+    LXXXVI. The Sick Bhikkhu
+    LXXXVII. The Patient Elephant
+
+
+    THE LAST DAYS.
+
+    LXXXVIII. The Conditions of Welfare
+    LXXXIX. Sariputta's Faith
+    XC. Pataliputta
+    XCI. The Mirror of Truth
+    XCII. Ambapali
+    XCIII. The Buddha's Farewell Address
+    XCIV. The Buddha Announces His Death
+    XCV. Chunda, the Smith
+    XCVI. Metteyya
+    XCVII. The Buddha's Final Entering Into Nirvana
+
+
+    CONCLUSION.
+
+    XCVIII. The Three Personalities of the Buddha
+    XCIX. The Purpose of Being
+    C. The Praise of All the Buddhas
+
+    Table of Reference
+    Abbreviations in the Table of Reference
+    Glossary of Names and Terms
+    Index
+    Remarks on the illustrations of the Gospel of Buddha
+
+[Illustration]
+
+
+
+
+INTRODUCTION.
+
+
+
+
+I.
+
+REJOICE!
+
+
+Rejoice at the glad tidings! The Buddha, our Lord, has found the
+root of all evil; he has shown us the way of salvation.              1
+
+The Buddha dispels the illusions of our mind and redeems us from
+the terror of death.                                                 2
+
+The Buddha, our Lord, brings comfort to the weary and
+sorrow-laden; he restores peace to those who are broken down
+under the burden of life. He gives courage to the weak when they
+would fain give up self-reliance and hope.                           3
+
+Ye that suffer from the tribulations of life, ye that have to
+struggle and endure, ye that yearn for a life of truth, rejoice
+at the glad tidings!                                                 4
+
+There is balm for the wounded, and there is bread for the hungry.
+There is water for the thirsty, and there is hope for the
+despairing. There is light for those in darkness, and there is
+inexhaustible blessing for the upright.                              5
+
+Heal your wounds, ye wounded, and eat your fill, ye hungry. Rest,
+ye weary, and ye who are thirsty quench your thirst. Look up to
+the light, ye that sit in darkness; be full of good cheer, ye
+that are forlorn.                                                    6
+
+Trust in truth, ye that love the truth, for the kingdom of
+righteousness is founded upon earth. The darkness of error is
+dispelled by the light of truth. We can see our way and take firm
+and certain steps.                                                   7
+
+The Buddha, our Lord, has revealed the truth.                        8
+
+The truth cures our diseases and redeems us from perdition; the
+truth strengthens us in life and in death; the truth alone can
+conquer the evils of error.                                          9
+
+Rejoice at the glad tidings!                                        10
+
+
+
+
+II.
+
+SAMSARA AND NIRVANA.
+
+
+Look about and contemplate life!                                     1
+
+Everything is transient and nothing endures. There is birth and
+death, growth and decay; there is combination and separation.        2
+
+The glory of the world is like a flower: it stands in full bloom
+in the morning and fades in the heat of the day.                     3
+
+Wherever you look, there is a rushing and a struggling, and an
+eager pursuit of pleasure. There is a panic flight from pain and
+death, and hot are the flames of burning desires. The world is
+vanity fair, full of changes and transformations. All is Samsara.    4
+
+Is there nothing permanent in the world? Is there in the
+universal turmoil no resting-place where our troubled heart can
+find peace? Is there nothing everlasting?                            5
+
+Oh, that we could have cessation of anxiety, that our burning
+desires would be extinguished! When shall the mind become
+tranquil and composed?                                               6
+
+The Buddha, our Lord, was grieved at the ills of life. He saw the
+vanity of worldly happiness and sought salvation in the one thing
+that will not fade or perish, but will abide for ever and ever.      7
+
+Ye who long for life, know that immortality is hidden in
+transiency. Ye who wish for happiness without the sting of
+regret, lead a life of righteousness. Ye who yearn for riches,
+receive treasures that are eternal. Truth is wealth, and a life
+of truth is happiness.                                               8
+
+All compounds will be dissolved again, but the verities which
+determine all combinations and separations as laws of nature
+endure for ever and aye. Bodies fall to dust, but the truths of
+the mind will not be destroyed.                                      9
+
+Truth knows neither birth nor death; it has no beginning and no
+end. Welcome the truth. The truth is the immortal part of mind.     10
+
+Establish the truth in your mind, for the truth is the image of
+the eternal; it portrays the immutable; it reveals the
+everlasting; the truth gives unto mortals the boon of
+immortality.                                                        11
+
+The Buddha has proclaimed the truth; let the truth of the Buddha
+dwell in your hearts. Extinguish in yourselves every desire that
+antagonizes the Buddha, and in the perfection of your spiritual
+growth you will become like unto him.                               12
+
+That of your heart which cannot or will not develop into Buddha
+must perish, for it is mere illusion and unreal; it is the source
+of your error; it is the cause of your misery.                      13
+
+You attain to immortality by filling your minds with truth.
+Therefore, become like unto vessels fit to receive the Master's
+words. Cleanse yourselves of evil and sanctify your lives. There
+is no other way of reaching truth.                                  14
+
+Learn to distinguish between Self and Truth. Self is the cause of
+selfishness and the source of evil; truth cleaves to no self; it
+is universal and leads to justice and righteousness.                15
+
+Self, that which seems to those who love their self as their
+being, is not the eternal, the everlasting, the imperishable.
+Seek not self, but seek the truth.                                  16
+
+If we liberate our souls from our petty selves, wish no ill to
+others, and become clear as a crystal diamond reflecting the
+light of truth, what a radiant picture will appear in us
+mirroring things as they are, without the admixture of burning
+desires, without the distortion of erroneous illusion, without
+the agitation of clinging and unrest.                               17
+
+Yet ye love self and will not abandon self-love. So be it, but
+then, verily, ye should learn to distinguish between the false
+self and the true self. The ego with all its egotism is the false
+self. It is an unreal illusion and a perishable combination. He
+only who identifies his self with the truth will attain Nirvana;
+and he who has entered Nirvana has attained Buddhahood; he has
+acquired the highest good; he has become eternal and immortal.      18
+
+All compound things shall be dissolved again, worlds will break
+to pieces and our individualities will be scattered; but the
+words of the Buddha will remain for ever.                           19
+
+The extinction of self is salvation; the annihilation of self is
+the condition of enlightenment; the blotting out of self is
+Nirvana. Happy is he who has ceased to live for pleasure and
+rests in the truth. Verily his composure and tranquillity of mind
+are the highest bliss.                                              20
+
+Let us take our refuge in the Buddha, for he has found the
+everlasting in the transient. Let us take our refuge in that
+which is the immutable in the changes of existence. Let us take
+our refuge in the truth that is established through the
+enlightenment of the Buddha. Let us take our refuge in the
+community of those who seek the truth and endeavor to live in the
+truth.                                                              21
+
+
+
+
+III.
+
+TRUTH THE SAVIOUR.
+
+
+The things of the world and its inhabitants are subject to
+change. They are combinations of elements that existed before,
+and all living creatures are what their past actions made them;
+for the law of cause and effect is uniform and without exception.    1
+
+
+But in the changing things there is a constancy of law, and when
+the law is seen there is truth. The truth lies hidden in Samsara
+as the permanent in its changes.                                     2
+
+Truth desires to appear; truth longs to become conscious; truth
+strives to know itself.                                              3
+
+There is truth in the stone, for the stone is here; and no power
+in the world, no god, no man, no demon, can destroy its
+existence. But the stone has no consciousness.                       4
+
+There is truth in the plant and its life can expand; the plant
+grows and blossoms and bears fruit. Its beauty is marvellous, but
+it has no consciousness.                                             5
+
+There is truth in the animal; it moves about and perceives its
+surroundings; it distinguishes and learns to choose. There is
+consciousness, but it is not yet the consciousness of Truth. It
+is a consciousness of self only.                                     6
+
+The consciousness of self dims the eyes of the mind and hides the
+truth. It is the origin of error, it is the source of illusion,
+it is the germ of evil.                                              7
+
+Self begets selfishness. There is no evil but what flows from
+self. There is no wrong but what is done by the assertion of
+self.                                                                8
+
+Self is the beginning of all hatred, of iniquity and slander, of
+impudence and indecency, of theft and robbery, of oppression and
+bloodshed. Self is Mara, the tempter, the evil-doer, the creator
+of mischief.                                                         9
+
+Self entices with pleasures. Self promises a fairy's paradise.
+Self is the veil of Maya, the enchanter. But the pleasures of
+self are unreal, its paradisian labyrinth is the road to misery,
+and its fading beauty kindles the flames of desires that never
+can be satisfied.                                                   10
+
+Who shall deliver us from the power of self? Who shall save us
+from misery? Who shall restore us to a life of blessedness?         11
+
+There is misery in the world of Samsara; there is much misery and
+pain. But greater than all the misery is the bliss of truth.
+Truth gives peace to the yearning mind; it conquers error; it
+quenches the flames of desires; it leads to Nirvana.                12
+
+Blessed is he who has found the peace of Nirvana. He is at rest
+in the struggles and tribulations of life; he is above all
+changes; he is above birth and death; he remains unaffected by
+the evils of life.                                                  13
+
+Blessed is he who has found enlightenment. He conquers, although
+he may be wounded; he is glorious and happy, although he may
+suffer; he is strong, although he may break down under the burden
+of his work; he is immortal, although he may die. The essence of
+his being is purity and goodness.                                   14
+
+Blessed is he who has attained the sacred state of Buddhahood,
+for he is fit to work out the salvation of his fellow-beings. The
+truth has taken its abode in him. Perfect wisdom illumines his
+understanding, and righteousness ensouls the purpose of all his
+actions.                                                            15
+
+The truth is a living power for good, indestructible and
+invincible! Work the truth out in your mind, and spread it among
+mankind, for truth alone is the saviour from evil and misery. The
+Buddha has found the truth and the truth has been proclaimed by
+the Buddha! Blessed be the Buddha!                                  16
+
+
+
+
+PRINCE SIDDHATTHA BECOMES BUDDHA
+
+
+
+
+IV. THE BODHISATTA'S BIRTH
+
+
+There was in Kapliavatthu a Sakya king, strong of purpose and
+reverenced by all men, a descendant of the Okkakas, who call
+themselves Gotama, and his name was Suddhodana or Pure-Rice.         1
+
+His wife Maya-devi was beautiful as the water-lily and pure in
+mind as the lotus. As the Queen of Heaven, she lived on earth,
+untainted by desire, and immaculate.                                 2
+
+The king, her husband, honored her in her holiness, and the
+spirit of truth, glorious and strong in his wisdom like unto a
+white elephant, descended upon her.                                  3
+
+When she knew that the hour of motherhood was near, she asked the
+king to send her home to her parents; and Suddhodana, anxious
+about his wife and the child she would bear him, willingly
+granted her request.                                                 4
+
+At Lumbini there is a beautiful grove, and when Maya-devi passed
+through it the trees were one mass of fragrant flowers and many
+birds were warbling in their branches. The Queen, wishing to
+stroll through the shady walks, left her golden palanquin, and,
+when she reached the giant Sala tree in the midst of the grove,
+felt that her hour had come. She took hold of a branch. Her
+attendants hung a curtain about her and retired. When the pain of
+travail came upon her, four pure-minded angels of the great
+Brahma held out a golden net to receive the babe, who came forth
+from her right side like the rising sun, bright and perfect.         5
+
+The Brahma-angels took the child and placing him before the
+mother said: "Rejoice, O queen, a mighty son has been born unto
+thee."                                                               6
+
+At her couch stood an aged woman imploring the heavens to bless
+the child.                                                           7
+
+All the worlds were flooded with light. The blind received their
+sight by longing to see the coming glory of the Lord; the deaf
+and dumb spoke with one another of the good omens indicating the
+birth of the Buddha to be. The crooked became straight; the lame
+walked. All prisoners were freed from their chains and the fires
+of all the hells were extinguished.                                  8
+
+No clouds gathered in the skies and the polluted streams became
+clear, whilst celestial music rang through the air and the angels
+rejoiced with gladness. With no selfish or partial joy but for
+the sake of the law they rejoiced, for creation engulfed in the
+ocean of pain was now to obtain release.                             9
+
+The cries of beasts were hushed; all malevolent beings received a
+loving heart, and peace reigned on earth. Mara, the evil one,
+alone was grieved and rejoiced not.                                 10
+
+The Naga kings, earnestly desiring to show their reverence for
+the most excellent law, as they had paid honor to former Buddhas,
+now went to greet the Bodhisatta. They scattered before him
+mandara flowers, rejoicing with heartfelt joy to pay their
+religious homage.                                                   11
+
+The royal father, pondering the meaning of these signs, was now
+full of joy and now sore distressed.                                12
+
+The queen mother, beholding her child and the commotion which his
+birth created, felt in her timorous heart the pangs of doubt.       13
+
+Now the re was at that time in a grove near Lumbini Asita, a
+rishi, leading the life of a hermit. He was a Brahman of
+dignified mien, famed not only for wisdom and scholarship, but
+also for his skill in the interpretation of signs. And the king
+invited him to see the royal babe.                                  14
+
+The seer, beholding the prince, wept and sighed deeply. And when
+the king saw the tears of Asita he became alarmed and asked: "Why
+has the sight of my son caused thee grief and pain?"                15
+
+But Asita's heart rejoiced, and, knowing the king's mind to be
+perplexed, he addressed him, saying:                                16
+
+"The king, like the moon when full, should feel great joy, for he
+has begotten a wondrously noble son.                                17
+
+"I do not worship Brahma, but I worship this child; and the gods
+in the temples will descend from their places of honor to adore
+him.                                                                18
+
+"Banish all anxiety and doubt. The spiritual omens manifested
+indicate that the child now born will bring deliverance to the
+whole world.                                                        19
+
+"Recollecting that I myself am old, on that account I could not
+hold my tears; for now my end is coming on and I shall not see
+the glory of this babe. For this son of thine will rule the
+world.                                                              20
+
+"The wheel of empire will come to him. He will either be a king
+of kings to govern all the lands of the earth, or verily will
+become a Buddha. He is born for the sake of everything that
+lives.                                                              21
+
+"His pure teaching will be like the shore that receives the
+shipwrecked. His power of meditation will be like a cool lake;
+and all creatures parched with the drought of lust may freely
+drink thereof.                                                      22
+
+"On the fire of covetousness he will cause the cloud of his mercy
+to rise, so that the rain of the law may extinguish it. The heavy
+gates of despondency will he open, and give deliverance to all
+creatures ensnared in the selfentwined meshes of folly and
+ignorance.                                                          23
+
+"The king of the law has come forth to rescue from bondage all
+the poor, the miserable, the helpless."                             24
+
+When the royal parents heard Asita's words they rejoiced in their
+hearts and named their new-born infant Siddhattha, that is, "he
+who has accomplished his purpose."                                  25
+
+And the queen said to her sister, Pajapati: "A mother who has
+borne a future Buddha will never give birth to another child. I
+shall soon leave this world, my husband, the king, and
+Siddhattha, my child. When I am gone, be thou a mother to him."     26
+
+And Pajapati wept and promised.                                     27
+
+When the queen had departed from the living, Pajapati took the
+boy Siddhattha and reared him. And as the light of the moon
+increases little by little, so the royal child grew from day to
+day in mind and in body; and truthfulness and love resided in his
+heart.                                                              28
+
+When a year had passed Suddhodana the king made Pajapati his
+queen and there was never a better stepmother than she.             29
+
+
+
+
+V.
+
+THE TIES OF LIFE.
+
+
+When Siddhattha had grown to youth, his father desired to see him
+married, and he sent to all his kinsfolk, commanding them to
+bring their princesses that the prince might select one of them
+as his wife.                                                         1
+
+But the kinsfolk replied and said: "The prince is young and
+delicate; nor has he learned any of the sciences. He would not be
+able to maintain our daughter, and should there be war he would
+be unable to cope with the enemy."                                   2
+
+The prince was not boisterous, but pensive in his nature. He
+loved to stay under the great jambu-tree in the garden of his
+father, and, observing the ways of the world, gave himself up to
+meditation.                                                          3
+
+And the prince said to his father: "Invite our kinsfolk that they
+may see me and put my strength to the test." And his father did
+as his son bade him.                                                 4
+
+When the kinsfolk came, and the people of the city Kapilavatthu
+had assembled to test the prowess and scholarship of the prince,
+he proved himself manly in all the exercises both of the body and
+of the mind, and there was no rival among the youths and men of
+India who could surpass him in any test, bodily or mental.           5
+
+He replied to all the questions of the sages; but when he
+questioned them, even the wisest among them were silenced.           6
+
+Then Siddhattha chose himself a wife. He selected Yasodhara, his
+cousin, the gentle daughter of the king of Koli. And Yasodhara
+was betrothed to the prince.                                         7
+
+In their wedlock was born a son whom they named Rahula which
+means "fetter" or "tie", and King Suddhodana, glad that an heir
+was born to his son, said:                                           8
+
+"The prince having begotten a son, will love him as I love the
+prince. This will be a strong tie to bind Siddhattha's heart to
+the interests of the world, and the kingdom of the Sakyas will
+remain under the sceptre of my descendants."                         9
+
+With no selfish aim, but regarding his child and the people at
+large, Siddhattha, the prince, attended to his religious duties,
+bathing his body in the holy Ganges and cleansing his heart in
+the waters of the law. Even as men desire to give happiness to
+their children, so did he long to give peace to the world.          10
+
+
+
+
+VI.
+
+THE THREE WOES.
+
+
+The palace which the king had given to the prince was resplendent
+with all the luxuries of India; for the king was anxious to see
+his son happy.                                                       1
+
+All sorrowful sights, all misery, and all knowledge of misery
+were kept away from Siddhattha, for the king desired that no
+troubles should come nigh him; he should not know that there was
+evil in the world.                                                   2
+
+But as the chained elephant longs for the wilds of the jungles,
+so the prince was eager to see the world, and he asked his
+father, the king, for permission to do so.                           3
+
+And Suddhodana ordered a jewel-fronted chariot with four stately
+horses to be held ready, and commanded the roads to be adorned
+where his son would pass.                                            4
+
+The houses of the city were decorated with curtains and banners,
+and spectators arranged themselves on either side, eagerly
+gazing at the heir to the throne. Thus Siddhattha rode with
+Channa, his charioteer, through the streets of the city, and into
+a country watered by rivulets and covered with pleasant trees.       5
+
+There by the wayside they met an old man with bent frame,
+wrinkled face and sorrowful brow, and the prince asked the
+charioteer: "Who is this? His head is white, his eyes are
+bleared, and his body is withered. He can barely support himself
+on his staff."                                                       6
+
+The charioteer, much embarrassed, hardly dared speak the truth.
+He said: "These are the symptoms of old age. This same man was
+once a suckling child, and as a youth full of sportive life; but
+now, as years have passed away, his beauty is gone and the
+strength of his life is wasted."                                     7
+
+Siddhattha was greatly affected by the words of the charioteer,
+and he sighed because of the pain of old age. "What joy or
+pleasure can men take," he thought to himself, "when they know
+they must soon wither and pine away!"                                8
+
+And lo! while they were passing on, a sick man appeared on the
+way-side, gasping for breath, his body disfigured, convulsed and
+groaning with pain.                                                  9
+
+The prince asked his charioteer: "What kind of man is this?" And
+the charioteer replied and said: "This man is sick. The four
+elements of his body are confused and out of order. We are all
+subject to such conditions: the poor and the rich, the ignorant
+and the wise, all creatures that have bodies, are liable to the
+same calamity."                                                     10
+
+And Siddhattha was still more moved. All pleasures appeared stale
+to him, and he loathed the joys of life.                            11
+
+The charioteer sped the horses on to escape the dreary sight,
+when suddenly they were stopped in their fiery course.              12
+
+Four persons passed by, carrying a corpse; and the prince,
+shuddering at the sight of a lifeless body, asked the charioteer:
+"What is this they carry? There are streamers and flower
+garlands; but the men that follow are overwhelmed with grief!"      13
+
+The charioteer replied: "This is a dead man: his body is stark;
+his life is gone; his thoughts are still; his family and the
+friends who loved him now carry the corpse to the grave."           14
+
+And the prince was full of awe and terror: "Is this the only dead
+man," he asked, "or does the world contain other instances?"        15
+
+With a heavy heart the charioteer replied: "All over the world it
+is the same. He who begins life must end it. There is no escape
+from death."                                                        16
+
+With bated breath and stammering accents the prince exclaimed: "O
+worldly men! How fatal is your delusion! Inevitably your body
+will crumble to dust, yet carelessly, unheedingly, ye live on."     17
+
+
+The charioteer observing the deep impression these sad sights had
+made on the prince, turned his horses and drove back to the city.   18
+
+
+When they passed by the palaces of the nobility, Kisa Gotami, a
+young princess and niece of the king, saw Siddhattha in his
+manliness and beauty, and, observing the thoughtfulness of his
+countenance, said: "Happy the father that begot thee, happy the
+mother that nursed thee, happy the wife that calls husband this
+lord so glorious."                                                  19
+
+The prince hearing this greeting, said: "Happy are they that have
+found deliverance. Longing for peace of mind, I shall seek the
+bliss of Nirvana."                                                  20
+
+Then asked Kisa Gotami: "How is Nirvana attained?" The prince
+paused, and to him whose mind was estranged from wrong the answer
+came: "When the fire of lust is gone out, then Nirvana is gained;
+when the fires of hatred and delusion are gone out, then Nirvana
+is gained; when the troubles of mind, arising from blind
+credulity, and all other evils have ceased, then Nirvana is
+gained!" Siddhattha handed her his precious pearl necklace as
+a reward for the instruction she had given him, and having
+returned home looked with disdain upon the treasures of his
+palace.                                                             21
+
+His wife welcomed him and entreated him to tell her the cause of
+his grief. He said: "I see everywhere the impression of change;
+therefore, my heart is heavy. Men grow old, sicken, and die. That
+is enough to take away the zest of life."                           22
+
+The king, his father, hearing that the prince had become
+estranged from pleasure, was greatly overcome with sorrow and
+like a sword it pierced his heart.                                  23
+
+
+
+
+VII.
+
+THE BODHISATTA'S RENUNCIATION.
+
+
+It was night. The prince found no rest on his soft pillow; he
+arose and went out into the garden. "Alas!" he cried, "all the
+world is full of darkness and ignorance; there is no one who
+knows how to cure the ills of existence." And he groaned with
+pain.                                                                1
+
+Siddhattha sat down beneath the great jambu-tree and gave himself
+to thought, pondering on life and death and the evils of decay.
+Concentrating his mind he became free from confusion. All low
+desires vanished from his heart and perfect tranquillity came
+over him.                                                            2
+
+In this state of ecstasy he saw with his mental eye all the
+misery and sorrow of the world; he saw the pains of pleasure and
+the inevitable certainty of death that hovers over every being;
+yet men are not awakened to the truth. And a deep compassion
+seized his heart.                                                    3
+
+While the prince was pondering on the problem of evil, he beheld
+with his mind's eye under the jambu-tree a lofty figure endowed
+with majesty, calm and dignified. "Whence comest thou, and who
+mayst thou be?" asked the prince.                                    4
+
+In reply the vision said: "I am a samana. Troubled at the thought
+of old age, disease, and death I have left my home to seek the
+path of salvation. All things hasten to decay; only the truth
+abideth forever. Everything changes, and there is no permanency;
+yet the words of the Buddhas are immutable. I long for the
+happiness that does not decay; the treasure that will never
+perish; the life that knows of no beginning and no end.
+Therefore, I have destroyed all worldly thought. I have retired
+into an unfrequented dell to live in solitude; and, begging for
+food, I devote myself to the one thing needful."                     5
+
+Siddhattha asked: "Can peace be gained in this world of unrest? I
+am struck with the emptiness of pleasure and have become
+disgusted with lust. All oppresses me, and existence itself seems
+intolerable."                                                        6
+
+The samana replied: "Where heat is, there is also a possibility
+of cold; creatures subject to pain possess the faculty of
+pleasure; the origin of evil indicates that good can be
+developed. For these things are correlatives. Thus where there is
+much suffering, there will be much bliss, if thou but open thine
+eyes to behold it. Just as a man who has fallen into a heap of
+filth ought to seek the great pond of water covered with lotuses,
+which is near by: even so seek thou for the great deathless lake
+of Nirvana to wash off the defilement of wrong. If the lake is
+not sought, it is not the fault of the lake. Even so when there
+is a blessed road leading the man held fast by wrong to the
+salvation of Nirvana, if the road is not walked upon, it is not
+the fault of the road, but of the person. And when a man who is
+oppressed with sickness, there being a physician who can heal
+him, does not avail himself of the physician's help, that is not
+the fault of the physician. Even so when a man oppressed by the
+malady of wrong-doing does not seek the spiritual guide of
+enlightenment, that is no fault of the evil-destroying guide."       7
+
+The prince listened to the noble words of his visitor and said:
+"Thou bringest good tidings, for now I know that my purpose will
+be accomplished. My father advises me to enjoy life and to
+undertake worldly duties, such as will bring honor to me and to
+our house. He tells me that I am too young still, that my pulse
+beats too full to lead a religious life."                            8
+
+The venerable figure shook his head and replied: "Thou shouldst
+know that for seeking a religious life no time can be
+inopportune."                                                        9
+
+A thrill of joy passed through Siddhattha's heart. "Now is the
+time to seek religion," he said; "now is the time to sever all
+ties that would prevent me from attaining perfect enlightenment;
+now is the time to wander into homelessness and, leading a
+mendicant's life, to find the path of deliverance."                 10
+
+The celestial messenger heard the resolution of Siddhattha with
+approval.                                                           11
+
+"Now, indeed," he added, "is the time to seek religion. Go,
+Siddhattha, and accomplish thy purpose. For thou art Bodhisatta,
+the Buddha-elect; thou art destined to enlighten the world.         12
+
+"Thou art the Tathagata, the great master, for thou wilt fulfil
+all righteousness and be Dharmaraja, the king of truth. Thou art
+Bhagavat, the Blessed One, for thou art called upon to become the
+saviour and redeemer of the world.                                  13
+
+"Fulfil thou the perfection of truth. Though the thunderbolt
+descend upon thy head, yield thou never to the allurements that
+beguile men from the path of truth. As the sun at all seasons
+pursues his own course, nor ever goes on another, even so if thou
+forsake not the straight path of righteousness, thou shalt become
+a Buddha.                                                           14
+
+"Persevere in thy quest and thou shalt find what thou seekest.
+Pursue thy aim unswervingly and thou shalt gain the prize.
+Struggle earnestly and thou shalt conquer. The benediction of all
+deities, of all saints, of all that seek light is upon thee, and
+heavenly wisdom guides thy steps. Thou shalt be the Buddha, our
+Master, and our Lord; thou shalt enlighten the world and save
+mankind from perdition."                                            15
+
+Having thus spoken, the vision vanished, and Siddhattha's heart
+was filled with peace. He said to himself:                          16
+
+"I have awakened to the truth and I am resolved to accomplish my
+purpose. I will sever all the ties that bind me to the world, and
+I will go out from my home to seek the way of salvation.            17
+
+"The Buddhas are beings whose words cannot fail: there is no
+departure from truth in their speech.                               18
+
+"For as the fall of a stone thrown into the air, as the death of
+a mortal, as the sunrise at dawn, as the lion's roar when he
+leaves his lair, as the delivery of a woman with child, as all
+these things are sure and certain--even so the word of the
+Buddhas is sure and cannot fail.                                    19
+
+"Verily I shall become a Buddha."                                   20
+
+The prince returned to the bedroom of his wife to take a last
+farewell glance at those whom he dearly loved above all the
+treasures of the earth. He longed to take the infant once more
+into his arms and kiss him with a parting kiss. But the child lay
+in the arms of his mother, and the prince could not lift him
+without awakening both.                                             21
+
+There Siddhattha stood gazing at his beautiful wife and his
+beloved son, and his heart grieved. The pain of parting overcame
+him powerfully. Although his mind was determined, so that
+nothing, be it good or evil, could shake his resolution, the
+tears flowed freely from his eyes, and it was beyond his power to
+check their stream. But the prince tore himself away with a
+manly heart, suppressing his feelings but not extinguishing his
+memory.                                                             22
+
+The Bodhisatta mounted his noble steed Kanthaka, and when he left
+the palace, Mara stood in the gate and stopped him: "Depart not,
+O my Lord," exclaimed Mara. "In seven days from now the wheel of
+empire will appear, and will make thee sovereign over the four
+continents and the two thousand adjacent islands. Therefore,
+stay, my Lord."                                                     23
+
+The Bodhisatta replied: "Well do I know that the wheel of empire
+will appear to me; but it is not sovereignty that I desire. I
+will become a Buddha and make all the world shout for joy."         24
+
+Thus Siddhattha, the prince, renounced power and worldly
+pleasures, gave up his kingdom, severed all ties, and went into
+homelessness. He rode out into the silent night, accompanied only
+by his faithful charioteer Channa.                                  25
+
+Darkness lay upon the earth, but the stars shone brightly in the
+heavens.                                                            26
+
+
+
+
+VIII.
+
+KING BIMBISARA.
+
+
+Siddhattha had cut his waving hair and had exchanged his royal
+robe for a mean dress of the color of the ground. Having sent
+home Channa, the charioteer, together with the noble steed
+Kanthaka, to king Suddhodana to bear him the message that the
+prince had left the world, the Bodhisatta walked along on the
+highroad with a beggar's bowl in his hand.                           1
+
+Yet the majesty of his mind was ill-concealed under the poverty
+of his appearance. His erect gait betrayed his royal birth and
+his eyes beamed with a fervid zeal for truth. The beauty of his
+youth was transfigured by holiness and surrounded his head like a
+halo.                                                                2
+
+All the people who saw this unusual sight gazed at him in wonder.
+Those who were in haste arrested their steps and looked back; and
+there was no one who did not pay him homage.                         3
+
+Having entered the city of Rajagaha, the prince went from house
+to house silently waiting till the people offered him food.
+Wherever the Blessed One came, the people gave him what they had;
+they bowed before him in humility and were filled with gratitude
+because he condescended to approach their homes.                     4
+
+Old and young people were moved and said: "This is a noble muni!
+His approach is bliss. What a great joy for us!"                     5
+
+And king Bimbisara, noticing the commotion in the city, inquired
+the cause of it, and when he learned the news sent one of his
+attendants to observe the stranger.                                  6
+
+Having heard that the muni must be a Sakya and of noble family,
+and that he had retired to the bank of a flowing river in the
+woods to eat the food in his bowl, the king was moved in his
+heart; he donned his royal robe, placed his golden crown upon his
+head and went out in the company of aged and wise counselors to
+meet his mysterious guest.                                           7
+
+The king found the muni of the Sakya race seated under a tree.
+Contemplating the composure of his face and the gentleness of his
+deportment, Bimbisara greeted him reverently and said:               8
+
+"O samana, thy hands are fit to grasp the reins of an empire and
+should not hold a beggar's bowl. I am sorry to see thee wasting
+thy youth. Believing that thou art of royal descent, I invite
+thee to join me in the government of my country and share my
+royal power. Desire for power is becoming to the noble-minded,
+and wealth should not be despised. To grow rich and lose
+religion is not true gain. But he who possesses all three, power,
+wealth, and religion, enjoying them in discretion and with
+wisdom, him I call a great master."                                  9
+
+The great Sakyamuni lifted his eyes and replied:                    10
+
+"Thou art known, O king, to be liberal and religious, and thy
+words are prudent. A kind man who makes good use of wealth is
+rightly said to possess a great treasure; but the miser who
+hoards up his riches will have no profit.                           11
+
+"Charity is rich in returns; charity is the greatest wealth, for
+though it scatters, it brings no repentance.                        12
+
+"I have severed all ties because I seek deliverance. How is it
+possible for me to return to the world? He who seeks religious
+truth, which is the highest treasure of all, must leave behind
+all that can concern him or draw away his attention, and must be
+bent upon that one goal alone. He must free his soul from
+covetousness and lust, and also from the desire for power.          13
+
+"Indulge in lust but a little, and lust like a child will grow.
+Wield worldly power and you will be burdened with cares.            14
+
+"Better than sovereignty over the earth, better than living in
+heaven, better than lordship over all the worlds, is the fruit of
+holiness.                                                           15
+
+"The Bodhisatta has recognized the illusory nature of wealth and
+will not take poison as food.                                       16
+
+"Will a fish that has been baited still covet the hook, or an
+escaped bird love the net?                                          17
+
+"Would a rabbit rescued from the serpent's mouth go back to be
+devoured? Would a man who has burnt his hand with a torch take up
+the torch after he had dropped it to the earth? Would a blind man
+who has recovered his sight desire to spoil his eyes again?         18
+
+"The sick man suffering from fever seeks for a cooling medicine.
+Shall we advise him to drink that which will increase the fever?
+Shall we quench a fire by heaping fuel upon it?                     19
+
+"I pray thee, pity me not. Rather pity those who are burdened
+with the cares of royalty and the worry of great riches. They
+enjoy them in fear and trembling, for they are constantly
+threatened with a loss of those boons on whose possession their
+hearts are set, and when they die they cannot take along either
+their gold or the kingly diadem.                                    20
+
+"My heart hankers after no vulgar profit, so I have put away my
+royal inheritance and prefer to be free from the burdens of life.   21
+
+"Therefore, try not to entangle me in new relationships and
+duties, nor hinder me from completing the work I have begun.        22
+
+"I regret to leave thee. But I will go to the sages who can teach
+me religion and so find the path on which we can escape evil.       23
+
+"May thy country enjoy peace and prosperity, and may wisdom be
+shed upon thy rule like the brightness of the noon-day sun. May
+thy royal power be strong and may righteousness be the sceptre in
+thine hand."                                                        24
+
+The king, clasping his hands with reverence, bowed down before
+Sakyamuni and said: "Mayest thou obtain that which thou seekest,
+and when thou hast obtained it, come back, I pray thee, and
+receive me as thy disciple."                                        25
+
+The Bodhisatta parted from the king in friendship and goodwill,
+and purposed in his heart to grant his request.                     26
+
+
+
+
+IX.
+
+THE BODHISATTA'S SEARCH.
+
+
+Alara and Uddaka were renowned as teachers among the Brahmans,
+and there was no one in those days who surpassed them in learning
+and philosophical knowledge.                                         1
+
+The Bodhisatta went to them and sat at their feet. He listened to
+their doctrines of the atman or self, which is the ego of the
+mind and the doer of all doings. He learned their views of the
+transmigration of souls and of the law of karma; how the souls of
+bad men had to suffer by being reborn in men of low caste, in
+animals, or in hell, while those who purified themselves by
+libations, by sacrifices, and by self-mortification would become
+kings, or Brahmans, or devas, so as to rise higher and higher in
+the grades of existence. He studied their incantations and
+offerings and the methods by which they attained deliverance of
+the ego from material existence in states of ecstasy.                2
+
+Alara said: "What is that self which perceives the actions of the
+five roots of mind, touch, smell, taste, sight, and hearing? What
+is that which is active in the two ways of motion, in the hands
+and in the feet? The problem of the soul appears in the
+expressions '_I_ say,' '_I_ know and perceive,' '_I_ come,' and
+'_I_ go' or '_I_ will stay here.' Thy soul is not thy body; it is
+not thy eye, not thy ear, not thy nose, not thy tongue, nor is it
+thy mind. The _I_ is the one who feels the touch in thy body. The
+_I_ is the smeller in the nose, the taster in the tongue, the
+seer in the eye, the hearer in the ear, and the thinker in the
+mind. The _I_ moves thy hands and thy feet. The _I_ is thy soul.
+Doubt in the existence of the soul is irreligious, and without
+discerning this truth there is no way of salvation. Deep
+speculation will easily involve the mind; it leads to confusion
+and unbelief; but a purification of the soul leads to the way of
+escape. True deliverance is reached by removing from the crowd
+and leading a hermit's life, depending entirely on alms for food.
+Putting away all desire and clearly recognizing the non-existence
+of matter, we reach a state of perfect emptiness. Here we find
+the condition of immaterial fife. As the munja grass when freed
+from its horny case, as a sword when drawn from its scabbard, or
+as the wild bird escaped from its prison, so the ego, liberating
+itself from all limitations, finds perfect release. This is true
+deliverance, but those only who will have deep faith will learn."    3
+
+The Bodhisatta found no satisfaction in these teachings. He
+replied: "People are in bondage, because they have not yet
+removed the idea of the ego.                                         4
+
+"The thing and its quality are different in our thought, but not
+in reality. Heat is different from fire in our thought, but you
+cannot remove heat from fire in reality. You say that you can
+remove the qualities and leave the thing, but if you think your
+theory to the end, you will find that this is not so.                5
+
+"Is not man an organism of many aggregates? Are we not composed
+of various attributes? Man consists of the material form, of
+sensation, of thought, of dispositions, and, lastly, of
+understanding. That which men call the ego when they say '_I_ am'
+is not an entity behind the attributes; it originates by their
+co-operation. There is mind; there is sensation and thought, and
+there is truth; and truth is mind when it walks in the path of
+righteousness. But there is no separate ego-soul outside or
+behind the thought of man. He who believes that the ego is a
+distinct being has no correct conception of things. The very
+search for the atman is wrong; it is a wrong start and it will
+lead you in a false direction.                                       6
+
+"How much confusion of thought comes from our interest in self,
+and from our vanity when thinking '_I_ am so great,' or '_I_ have
+done this wonderful deed?' The thought of thine ego stands
+between thy rational nature and truth; banish it, and then wilt
+thou see things as they are. He who thinks correctly will rid
+himself of ignorance and acquire wisdom. The ideas '_I_ am' and
+'_I_ shall be' or '_I_ shall not be' do not occur to a clear
+thinker.                                                             7
+
+"Moreover, if our ego remains, how can we attain true
+deliverance? If the ego is to be reborn in any of the three
+worlds, be it in hell, upon earth, or be it even in heaven, we
+shall meet again and again the same inevitable doom of sorrow. We
+shall remain chained to the wheel of individuality and shall be
+implicated in egotism and wrong.                                     8
+
+"All combination is subject to separation, and we cannot escape
+birth, disease, old age, and death. Is this a final escape?"         9
+
+Said Uddaka: "Consider the unity of things. Things are not their
+parts, yet they exist. The members and organs of thy body are not
+thine ego, but thine ego possesses all these parts. What, for
+instance, is the Ganges? Is the sand the Ganges? Is the water the
+Ganges? Is the hither bank the Ganges? Is the farther bank the
+Ganges? The Ganges is a mighty river and it possesses all these
+several qualities. Exactly so is our ego".                          10
+
+But the Bodhisatta replied: "Not so, sir! If we except the water,
+the sand, the hither bank and the farther bank, where can we find
+any Ganges? In the same way I observe the activities of man in
+their harmonious union, but there is no ground for an ego outside
+its parts."                                                         11
+
+The Brahman sage, however, insisted on the existence of the ego,
+saying: "The ego is the doer of our deeds. How can there be karma
+without a self as its performer? Do we not see around us the
+effects of karma? What makes men different in character, station,
+possessions, and fate? It is their karma, and karma includes
+merit and demerit. The transmigration of the soul is subject to
+its karma. We inherit from former existences the evil effects of
+our evil deeds and the good effects of our good deeds. If that
+were not so, how could we be different?"                            12
+
+The Tathagata meditated deeply on the problems of transmigration
+and karma, and found the truth that lies in them.                   13
+
+"The doctrine of karma," he said, "is undeniable, but thy theory
+of the ego has no foundation.                                       14
+
+"Like everything else in nature, the life of man is subject to
+the law of cause and effect. The present reaps what the past has
+sown, and the future is the product of the present. But there is
+no evidence of the existence of an immutable ego-being, of a self
+which remains the same and migrates from body to body. There is
+rebirth but no transmigration.                                      15
+
+"Is not this individuality of mine a combination, material as
+well as mental? Is it not made up of qualities that sprang into
+being by a gradual evolution? The five roots of sense-perception
+in this organism have come from ancestors who performed these
+functions. The ideas which I think, came to me partly from others
+who thought them, and partly they rise from combinations of the
+ideas in my own mind. Those who have used the same sense-organs,
+and have thought the same ideas before I was composed into this
+individuality of mine are my previous existences; they are my
+ancestors as much as the _I_ of yesterday is the father of the
+_I_ of to-day, and the karma of my past deeds conditions the fate
+of my present existence.                                            16
+
+"Supposing there were an atman that performs the actions of the
+senses, then if the door of sight were torn down and the eye
+plucked out, that atman would be able to peep through the larger
+aperture and see the forms of its surroundings better and more
+clearly than before. It would be able to hear sounds better if
+the ears were torn away; smell better if the nose were cut off;
+taste better if the tongue were pulled out; and feel better if
+the body were destroyed.                                            17
+
+"I observe the preservation and transmission of character; I
+perceive the truth of karma, but see no atman whom your doctrine
+makes the doer of your deeds. There is rebirth without the
+transmigration of a self. For this atman, this self, this ego in
+the '_I_ say' and in the '_I_ will' is an illusion. If this self
+were a reality, how could there be an escape from selfhood? The
+terror of hell would be infinite, and no release could be
+granted. The evils of existence would not be due to our ignorance
+and wrong-doing, but would constitute the very nature of our
+being."                                                             18
+
+And the Bodhisatta went to the priests officiating in the
+temples. But the gentle mind of the Sakyamuni was offended at the
+unnecessary cruelty performed on the altars of the gods. He said:   19
+
+"Ignorance only can make these men prepare festivals and hold
+vast meetings for sacrifices. Far better to revere the truth than
+try to appease the gods by shedding blood.                          20
+
+"What love can a man possess who believes that the destruction of
+life will atone for evil deeds? Can a new wrong expiate old
+wrongs? And can the slaughter of an innocent victim blot out the
+evil deeds of mankind? This is practising religion by the neglect
+of moral conduct.                                                   21
+
+"Purify your hearts and cease to kill; that is true religion.       22
+
+"Rituals have no efficacy; prayers are vain repetitions; and
+incantations have no saving power. But to abandon covetousness
+and lust, to become free from evil passions, and to give up all
+hatred and ill-will, that is the right sacrifice and the true
+worship."                                                           23
+
+
+
+
+X.
+
+URUVELA, THE PLACE OF MORTIFICATION.
+
+
+The Bodhisatta went in search of a better system and came to a
+settlement of five bhikkhus in the jungle of Uruvela; and when
+the Blessed One saw the life of those five men, virtuously
+keeping in check their senses, subduing their passions, and
+practising austere self-discipline, he admired their earnestness
+and joined their company.                                            1
+
+With holy zeal and a strong heart, the Sakyamuni gave himself up
+to meditative thought and rigorous mortification of the body.
+Whereas the five bhikkhus were severe, the Sakyamuni was severer
+still, and they revered him, their junior, as their master.          2
+
+So the Bodhisatta continued for six years patiently torturing
+himself and suppressing the wants of nature. He trained his body
+and exercised his mind in the modes of the most rigorous ascetic
+life. At last, he ate each day one hemp-grain only, seeking to
+cross the ocean of birth and death and to arrive at the shore of
+deliverance.                                                         3
+
+And when the Bodhisatta was ahungered, lo! Mara, the Evil One,
+approached him and said: "Thou art emaciated from fasts, and
+death is near. What good is thy exertion? Deign to live, and thou
+wilt be able to do good works." But the Sakyamuni made reply: "O
+thou friend of the indolent, thou wicked one; for what purpose
+hast thou come? Let the flesh waste away, if but the mind becomes
+more tranquil and attention more steadfast. What is life in this
+world? Death in battle is better to me than that I should live
+defeated."                                                           4
+
+And Mara withdrew, saying: "For seven years I have followed the
+Blessed One step by step, but I have found no fault in the
+Tathagata".                                                          5
+
+The Bodhisatta was shrunken and attenuated, and his body was like
+a withered branch; but the fame of his holiness spread in the
+surrounding countries, and people came from great distances to
+see him and receive his blessing.                                    6
+
+However, the Holy One was not satisfied. Seeking true wisdom he
+did not find it, and he came to the conclusion that mortification
+would not extinguish desire nor afford enlightenment in ecstatic
+contemplation.                                                       7
+
+Seated beneath a jambu-tree, he considered the state of his mind
+and the fruits of his mortification. His body had become weaker,
+nor had his fasts advanced him in his search for salvation, and
+therefore when he saw that it was not the right path, he proposed
+to abandon it.                                                       8
+
+He went to bathe in the Neranjara river, but when he strove to
+leave the water he could not rise on account of his weakness.
+Then espying the branch of a tree and taking hold of it, he
+raised himself and left the stream. But while returning to his
+abode, he staggered and fell to the ground, and the five bhikkhus
+thought he was dead.                                                 9
+
+There was a chief herdsman living near the grove whose eldest
+daughter was called Nanda; and Nanda happened to pass by the spot
+where the Blessed One had swooned, and bowing down before him she
+offered him rice-milk and he accepted the gift. When he had
+partaken of the rice-milk all his limbs were refreshed, his mind
+became clear again, and he was strong to receive the highest
+enlightenment.                                                      10
+
+After this occurrence, the Bodhisatta again took some food. His
+disciples, having witnessed the scene of Nanda and observing the
+change in his mode of living, were filled with suspicion. They
+were convinced that Siddhattha's religious zeal was flagging and
+that he whom they had hitherto revered as their Master had become
+oblivious of his high purpose.                                      11
+
+When the Bodhisatta saw the bhikkhus turning away from him, he
+felt sorry for their lack of confidence, and was aware of the
+loneliness in which he lived. 12 Suppressing his grief he
+wandered on alone, and his disciples said, "Siddhattha leaves us
+to seek a more pleasant abode."                                     13
+
+
+
+
+XI
+
+MARA THE EVIL ONE.
+
+
+The Holy One directed his steps to that blessed Bodhi-tree
+beneath whose shade he was to accomplish his search.                 1
+
+As he walked, the earth shook and a brilliant light transfigured
+the world.                                                           2
+
+When he sat down the heavens resounded with joy and all living
+beings were filled with good cheer.                                  3
+
+Mara alone, lord of the five desires, bringer of death and enemy
+of truth, was grieved and rejoiced not. With his three daughters,
+Tanha, Raga and Arati, the tempters, and with his host of evil
+demons, he went to the place where the great samana sat. But
+Sakyamuni heeded him not.                                            4
+
+Mara uttered fear-inspiring threats and raised a whirlwind so
+that the skies were darkened and the ocean roared and trembled.
+But the Blessed One under the Bodhi-tree remained calm and feared
+not. The Enlightened One knew that no harm could befall him.         5
+
+The three daughters of Mara tempted the Bodhisatta, but he paid
+no attention to them, and when Mara saw that he could kindle no
+desire in the heart of the victorious samana, he ordered all the
+evil spirits at his command to attack him and overawe the great
+muni.                                                                6
+
+But the Blessed One watched them as one would watch the harmless
+games of children. All the fierce hatred of the evil spirits was
+of no avail. The flames of hell became wholesome breezes of
+perfume, and the angry thunderbolts were changed into
+lotus-blossoms.                                                      7
+
+When Mara saw this, he fled away with his army from the
+Bodhi-tree, whilst from above a rain of heavenly flowers fell,
+and voices of good spirits were heard:                               8
+
+"Behold the great muni! his heart unmoved by hatred. The wicked
+Mara's host 'gainst him did not prevail. Pure is he and wise,
+loving and full of mercy.                                            9
+
+"As the rays of the sun drown the darkness of the world, so he
+who perseveres in his search will find the truth and the truth
+will enlighten him."                                                10
+
+
+
+
+XII.
+
+ENLIGHTENMENT.
+
+
+The Bodhisatta, having put Mara to flight, gave himself up to
+meditation. All the miseries of the world, the evils produced by
+evil deeds and the sufferings arising therefrom, passed before
+his mental eye, and he thought:                                      1
+
+"Surely if living creatures saw the results of all their evil
+deeds, they would turn away from them in disgust. But selfhood
+blinds them, and they cling to their obnoxious desires.              2
+
+"They crave pleasure for themselves and they cause pain to
+others; when death destroys their individuality, they find no
+peace; their thirst for existence abides and their selfhood
+reappears in new births.                                             3
+
+"Thus they continue to move in the coil and can find no escape
+from the hell of their own making. And how empty are their
+pleasures, how vain are their endeavors! Hollow like the
+plantain-tree and without contents like the bubble.                  4
+
+"The world is full of evil and sorrow, because it is full of
+lust. Men go astray because they think that delusion is better
+than truth. Rather than truth they follow error, which is
+pleasant to look at in the beginning but in the end causes
+anxiety, tribulation, and misery."                                   5
+
+And the Bodhisatta began to expound the Dharma. The Dharma is the
+truth. The Dharma is the sacred law. The Dharma is religion. The
+Dharma alone can deliver us from error, from wrong and from
+sorrow.                                                              6
+
+Pondering on the origin of birth and death, the Enlightened One
+recognized that ignorance was the root of all evil; and these are
+the links in the development of life, called the twelve nidanas:     7
+
+In the beginning there is existence blind and without knowledge;
+and in this sea of ignorance there are stirrings formative and
+organizing. From stirrings, formative and organizing, rises
+awareness or feelings. Feelings beget organisms that live as
+individual beings. These organisms develop the six fields, that
+is, the five senses and the mind. The six fields come in contact
+with things. Contact begets sensation. Sensation creates the
+thirst of individualized being. The thirst of being creates a
+cleaving to things. The cleaving produces the growth and
+continuation of selfhood. Selfhood continues in renewed births.
+The renewed births of selfhood are the cause of suffering, old
+age, sickness, and death. They produce lamentation, anxiety, and
+despair.                                                             8
+
+The cause of all sorrow lies at the very beginning; it is hidden
+in the ignorance from which life grows. Remove ignorance and you
+will destroy the wrong appetences that rise from ignorance;
+destroy these appetences and you will wipe out the wrong
+perception that rises from them. Destroy wrong perception and
+there is an end of errors in individualized beings. Destroy the
+errors in individualized beings and the illusions of the six
+fields will disappear. Destroy illusions and the contact with
+things will cease to beget misconception. Destroy misconception
+and you do away with thirst. Destroy thirst and you will be free
+of ail morbid cleaving. Remove the cleaving and you destroy the
+selfishness of selfhood. If the selfishness of selfhood is
+destroyed you will be above birth, old age, disease, and death,
+and you will escape all suffering.                                   9
+
+The Enlightened One saw the four noble truths which point out the
+path that leads to Nirvana or the extinction of self:               10
+
+The first noble truth is the existence of sorrow.                   11
+
+The second noble truth is the cause of suffering.                   12
+
+The third noble truth is the cessation of sorrow.                   13
+
+The fourth noble truth is the eightfold path that leads to the
+cessation of sorrow.                                                14
+
+This is the Dharma. This is the truth. This is religion. And the
+Enlightened One uttered this stanza:                                15
+
+     "Through many births I sought in vain
+     The Builder of this House of Pain.
+     Now, Builder, thee I plainly see!
+     This is the last abode for me.
+     Thy gable's yoke and rafters broke,
+     My heart has peace. All lust will cease."                      16
+
+There is self and there is truth. Where self is, truth is not.
+Where truth is, self is not. Self is the fleeting error of
+samsara; it is individual separateness and that egotism which
+begets envy and hatred. Self is the yearning for pleasure and the
+lust after vanity. Truth is the correct comprehension of things;
+it is the permanent and everlasting, the real in all existence,
+the bliss of righteousness. 17 The existence of self is an
+illusion, and there is no wrong in this world, no vice, no evil,
+except what flows from the assertion of self.                       18
+
+The attainment of truth is possible only when self is recognized
+as an illusion. Righteousness can be practised only when we have
+freed our mind from passions of egotism. Perfect peace can dwell
+only where all vanity has disappeared.                              19
+
+Blessed is he who has understood the Dharma. Blessed is he who
+does no harm to his fellow-beings. Blessed is he who overcomes
+wrong and is free from passion. To the highest bliss has he
+attained who has conquered all selfishness and vanity. He has
+become the Buddha, the Perfect One, the Blessed One, the Holy
+One.                                                                20
+
+
+
+
+XIII.
+
+THE FIRST CONVERTS.
+
+
+The Blessed One tarried in solitude seven times seven
+days, enjoying the bliss of emancipation.                            1
+
+At that time Tapussa and Bhallika, two merchants, came
+traveling on the road near by, and when they saw the
+great samana, majestic and full of peace, they approached
+him respectfully and offered him rice cakes and honey.               2
+
+This was the first food that the Enlightened One ate after
+he attained Buddhahood.                                              3
+
+And the Buddha addressed them and pointed out to them
+the way of salvation. The two merchants, conceiving in
+their minds the holiness of the conqueror of Mara, bowed
+down in reverence and said: "We take our refuge, Lord,
+in the Blessed One and in the Dharma."                               4
+
+Tapussa and Bhallika were the first that became followers
+of the Buddha and they were lay disciples.                           5
+
+
+
+
+XIV.
+
+BRAHMAS REQUEST.
+
+
+The Blessed One having attained Buddhahood while resting under
+the shepherd's Nigrodha tree on the banks of the river Neranjara,
+pronounced this solemn utterance:                                    1
+
+     "How blest in happy solitude
+     Is he who hears of truth the call!
+     How blest to be both kind and good,
+     To practice self-restraint to all!
+     How blest from passion to be free,
+     All sensuous joys to let pass by!
+     Yet highest bliss enjoyeth he
+     Who quits the pride of 'I am I.'                                2
+
+"I have recognized the deepest truth, which is sublime and
+peace-giving, but difficult to understand; for most men move in a
+sphere of worldly interests and find their delight in worldly
+desires.                                                             3
+
+"The worldling will not understand the doctrine, for to him there
+is happiness in selfhood only, and the bliss that lies in a
+complete surrender to truth is unintelligible to him.                4
+
+"He will call resignation what to the enlightened mind is the
+purest joy. He will see annihilation where the perfected one
+finds immortality. He will regard as death what the conqueror of
+self knows to be life everlasting.                                   5
+
+"The truth remains hidden from him who is in the bondage of hate
+and desire. Nirvana remains incomprehensible and mysterious to
+the vulgar whose minds are beclouded with worldly interests.
+Should I preach the doctrine and mankind not comprehend it, it
+would bring me only fatigue and trouble."                            6
+
+Mara, the Evil One, on hearing the words of the Blessed Buddha,
+approached and said: "Be greeted, thou Holy One. Thou hast
+attained the highest bliss and it is time for thee to enter into
+the final Nirvana."                                                  7
+
+Then Brahma Sahampati descended from the heavens and, having
+worshipped the Blessed One, said:                                    8
+
+"Alas! the world must perish, should the Holy One, the Tathagata,
+decide not to teach the Dharma.                                      9
+
+"Be merciful to those that struggle; have compassion upon the
+sufferers; pity the creatures who are hopelessly entangled in the
+snares of sorrow.                                                   10
+
+"There are some beings that are almost free from the dust of
+worldliness. If they hear not the doctrine preached, they will be
+lost. But if they hear it, they will believe and be saved."         11
+
+The Blessed One, full of compassion, looked with the eye of a
+Buddha upon all sentient creatures, and he saw among them beings
+whose minds were but scarcely covered by the dust of worldliness,
+who were of good disposition and easy to instruct. He saw some
+who were conscious of the dangers of lust and wrong doing.          12
+
+And the Blessed One said to Brahma Sahampati: "Wide open be the
+door of immortality to all who have ears to hear. May they
+receive the Dharma with faith."                                     13
+
+And the Blessed One turned to Mara, saying: "I shall not pass
+into the final Nirvana, O Evil One, until there be not only
+brethren and sisters of an Order, but also lay-disciples of both
+sexes, who shall have become true hearers, wise, well trained,
+ready and learned, versed in the scriptures, fulfilling all the
+greater and lesser duties, correct in life, walking according to
+the precepts--until they, having thus themselves learned the
+doctrine, shall be able to give information to others concerning
+it, preach it, make it known, establish it, open it, minutely
+explain it, and make it clear--until they, when others start
+vain doctrines, shall be able to vanquish and refute them, and so
+to spread the wonderworking truth abroad. I shall not die until
+the pure religion of truth shall have become successful,
+prosperous, widespread, and popular in all its full
+extent--until, in a word, it shall have been well proclaimed
+among men!"                                                         14
+
+Then Brahma Sahampati understood that the Blessed One had granted
+his request and would preach the doctrine.                          15
+
+
+
+THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
+
+
+
+
+XV.
+
+UPAKA.
+
+
+Now the Blessed One thought: "To whom shall I preach the doctrine
+first? My old teachers are dead. They would have received the
+good news with joy. But my five disciples are still alive. I
+shall go to them, and to them shall I first proclaim the gospel
+of deliverance."                                                     1
+
+At that time the five bhikkhus dwelt in the Deer Park at Benares,
+and the Blessed One rose and journeyed to their abode, not
+thinking of their unkindness in having left him at a time when he
+was most in need of their sympathy and help, but mindful only of
+the services which they had ministered unto him, and pitying them
+for the austerities which they practised in vain.                    2
+
+Upaka, a young Brahman and a Jain, a former acquaintance of
+Siddhattha, saw the Blessed One while he journeyed to Benares,
+and, amazed at the majesty and sublime joyfulness of his
+appearance, said: "Thy countenance, friend, is serene; thine eyes
+are bright and indicate purity and blessedness."                     3
+
+The holy Buddha replied: "I have obtained deliverance by the
+extinction of self. My body is chastened, my mind is free from
+desire, and the deepest truth has taken abode in my heart. I have
+obtained Nirvana, and this is the reason that my countenance is
+serene and my eyes are bright. I now desire to found the kingdom
+of truth upon earth, to give light to those who are enshrouded in
+darkness and to open the gate of deathlessness."                     4
+
+Upaka replied: "Thou professest then, friend, to be Jina, the
+conqueror of the world, the absolute one and the holy one."          5
+
+The Blessed One said: "Jinas are all those who have conquered
+self and the passions of self, those alone are victors who
+control their minds and abstain from evil. Therefore, Upaka, I am
+the Jina."                                                           6
+
+Upaka shook his head. "Venerable Gotama," he said, "thy way lies
+yonder," and taking another road, he went away.                      7
+
+
+
+
+XVI.
+
+THE SERMON AT BENARES.
+
+
+On seeing their old teacher approach, the five bhikkhus agreed
+among themselves not to salute him, nor to address him as a
+master, but by his name only. "For," so they said, "he has broken
+his vow and has abandoned holiness. He is no bhikkhu but Gotama,
+and Gotama has become a man who lives in abundance and indulges
+in the pleasures of worldliness."                                    1
+
+But when the Blessed One approached in a dignified manner, they
+involuntarily rose from their seats and greeted him in spite of
+their resolution. Still they called him by his name and addressed
+him as "friend Gotama."                                              2
+
+When they had thus received the Blessed One, he said: "Do not
+call the Tathagata by his name nor address him as 'friend,' for
+he is the Buddha, the Holy One. The Buddha looks with a kind
+heart equally on all living beings, and they therefore call him
+'Father.' To disrespect a father is wrong; to despise him, is
+wicked.                                                              3
+
+"The Tathagata," the Buddha continued, "does not seek salvation
+in austerities, but neither does he for that reason indulge in
+worldly pleasures, nor live in abundance. The Tathagata has found
+the middle path.                                                     4
+
+"There are two extremes, O bhikkhus, which the man who has given
+up the world ought not to follow--the habitual practice, on the
+one hand, of self-indulgence which is unworthy, vain and fit only
+for the worldly-minded--and the habitual practice, on the other
+hand, of self-mortification, which is painful, useless and
+unprofitable.                                                        5
+
+"Neither abstinence from fish or flesh, nor going naked, nor
+shaving the head, nor wearing matted hair, nor dressing in a
+rough garment, nor covering oneself with dirt, nor sacrificing to
+Agni, will cleanse a man who is not free from delusions.             6
+
+"Reading the Vedas, making offerings to priests, or sacrifices to
+the gods, self-mortification by heat or cold, and many such
+penances performed for the sake of immortality, these do not
+cleanse the man who is not free from delusions. 7
+
+"Anger, drunkenness, obstinacy, bigotry, deception, envy,
+self-praise, disparaging others, superciliousness and evil
+intentions constitute uncleanness; not verily the eating of
+flesh.                                                               8
+
+"A middle path, O bhikkhus, avoiding the two extremes, has been
+discovered by the Tathagata--a path which opens the eyes, and
+bestows understanding, which leads to peace of mind, to the
+higher wisdom, to full enlightenment, to Nirvana!                    9
+
+"What is that middle path, O bhikkhus, avoiding these two
+extremes, discovered by the Tathagata--that path which opens the
+eyes, and bestows understanding, which leads to peace of mind, to
+the higher wisdom, to full enlightenment, to Nirvana?               10
+
+"Let me teach you, O bhikkhus, the middle path, which keeps aloof
+from both extremes. By suffering, the emaciated devotee produces
+confusion and sickly thoughts in his mind. Mortification is not
+conducive even to worldly knowledge; how much less to a triumph
+over the senses!                                                    11
+
+"He who fills his lamp with water will not dispel the darkness,
+and he who tries to light a fire with rotten wood will fail. And
+how can any one be free from self by leading a wretched life, if
+he does not succeed in quenching the fires of lust, if he still
+hankers after either worldly or heavenly pleasures. But he in
+whom self has become extinct is free from lust; he will desire
+neither worldly nor heavenly pleasures, and the satisfaction of
+his natural wants will not defile him. However, let him be
+moderate, let him eat and drink according to the needs of the
+body.                                                               12
+
+"Sensuality is enervating; the self-indulgent man is a slave to
+his passions, and pleasure-seeking is degrading and vulgar. 13
+
+"But to satisfy the necessities of life is not evil. To keep the
+body in good health is a duty, for otherwise we shall not be able
+to trim the lamp of wisdom, and keep our mind strong and clear.
+Water surrounds the lotus-flower, but does not wet its petals.      14
+
+"This is the middle path, O bhikkhus, that keeps aloof from both
+extremes."                                                          15
+
+And the Blessed One spoke kindly to his disciples, pitying them
+for their errors, and pointing out the uselessness of their
+endeavors, and the ice of ill-will that chilled their hearts
+melted away under the gentle warmth of the Master's persuasion.     16
+
+Now the Blessed One set the wheel of the most excellent law
+rolling, and he began to preach to the five bhikkhus, opening to
+them the gate of immortality, and showing them the bliss of
+Nirvana.                                                            17
+
+The Buddha said:                                                    18
+
+"The spokes of the wheel are the rules of pure conduct: justice
+is the uniformity of their length; wisdom is the tire; modesty
+and thoughtfulness are the hub in which the immovable axle of
+truth is fixed.                                                     19
+
+"He who recognizes the existence of suffering, its cause, its
+remedy, and its cessation has fathomed the four noble truths. He
+will walk in the right path.                                        20
+
+"Right views will be the torch to light his way. Right
+aspirations will be his guide. Right speech will be his
+dwelling-place on the road. His gait will be straight, for it is
+right behavior. His refreshments will be the right way of earning
+his livelihood. Right efforts will be his steps: right thoughts
+his breath; and right contemplation will give him the peace that
+follows in his footprints.                                          21
+
+"Now, this, O bhikkhus, is the noble truth concerning suffering:    22
+
+"Birth is attended with pain, decay is painful, disease is
+painful, death is painful. Union with the unpleasant is painful,
+painful is separation from the pleasant; and any craving that is
+unsatisfied, that too is painful. In brief, bodily conditions
+which spring from attachment are painful.                           23
+
+"This, then, O bhikkhus, is the noble truth concerning suffering.   24
+
+"Now this, O bhikkhus, is the noble truth concerning the origin
+of suffering:                                                       25
+
+"Verily, it is that craving which causes the renewal of
+existence, accompanied by sensual delight, seeking satisfaction
+now here, now there, the craving for the gratification of the
+passions, the craving for a future life, and the craving for
+happiness in this life.                                             26
+
+"This, then, O bhikkhus, is the noble truth concerning the origin
+of suffering.                                                       27
+
+"Now this, O bhikkhus, is the noble truth concerning the
+destruction of suffering:                                           28
+
+"Verily, it is the destruction, in which no passion remains, of
+this very thirst; it is the laying aside of, the being free from,
+the dwelling no longer upon this thirst.                            29
+
+"This, then, O bhikkhus, is the noble truth concerning the
+destruction of suffering.                                           30
+
+"Now this, O bhikkhus, is the noble truth concerning the way
+which leads to the destruction of sorrow. Verily! it is this
+noble eightfold path; that is to say:                               31
+
+"Right views; right aspirations; right speech; right behavior;
+right livelihood; right effort; right thoughts; and right
+contemplation.                                                      32
+
+"This, then, O bhikkhus, is the noble truth concerning the
+destruction of sorrow.                                              33
+
+"By the practice of lovingkindness I have attained liberation of
+heart, and thus I am assured that I shall never return in renewed
+births. I have even now attained Nirvana.                           34
+
+And when the Blessed One had thus set the royal chariot-wheel of
+truth rolling onward, a rapture thrilled through all the
+universes.                                                          35
+
+The devas left their heavenly abodes to listen to the sweetness
+of the truth; the saints that had parted from life crowded around
+the great teacher to receive the glad tidings; even the animals
+of the earth felt the bliss that rested upon the words of the
+Tathagata: and all the creatures of the host of sentient beings,
+gods, men, and beasts, hearing the message of deliverance,
+received and understood it in their own language.                   36
+
+And when the doctrine was propounded, the venerable Kondanna, the
+oldest one among the five bhikkhus, discerned the truth with his
+mental eye, and he said: "Truly, O Buddha, our Lord, thou hast
+found the truth!" Then the other bhikkhus too, joined him and
+exclaimed: "Truly, thou art the Buddha, thou hast found the
+truth."                                                             37
+
+And the devas and saints and all the good spirits of the departed
+generations that had listened to the sermon of the Tathagata,
+joyfully received the doctrine and shouted: "Truly, the Blessed
+One has founded the kingdom of righteousness. The Blessed One has
+moved the earth; he has set the wheel of Truth rolling, which by
+no one in the universe, be he god or man, can ever be turned
+back. The kingdom of Truth will be preached upon earth; it will
+spread; and righteousness, good-will, and peace will reign among
+mankind."                                                           38
+
+
+
+
+XVII.
+
+THE SANGHA.
+
+
+Having pointed out to the five bhikkhus the truth, the Buddha
+said:                                                                1
+
+"A man that stands alone, having decided to obey the truth, may
+be weak and slip back into his old ways. Therefore, stand ye
+together, assist one another, and strengthen one another's
+efforts.                                                             2
+
+"Be like unto brothers; one in love, one in holiness, and one in
+your zeal for the truth.                                             3
+
+"Spread the truth and preach the doctrine in all quarters of the
+world, so that in the end all living creatures will be citizens
+of the kingdom of righteousness.                                     4
+
+"This is the holy brotherhood; this is the church, the
+congregation of the saints of the Buddha; this is the Sangha that
+establishes a communion among all those who have taken their
+refuge in the Buddha."                                               5
+
+And Kondanna was the first disciple of the Buddha who had
+thoroughly grasped the doctrine of the Holy One, and the
+Tathagata looking into his heart said: "Truly, Kondanna has
+understood the truth." Hence the venerable Kondanna received the
+name "Annata-Kondanna," that is, "Kondanna who has understood the
+doctrine."                                                           6
+
+Then the venerable Kondanna spoke to the Buddha and said: "Lord,
+let us receive the ordination from the Blessed One."                 7
+
+And the Buddha said: "Come, O bhikkhus! Well taught is the
+doctrine. Lead a holy life for the extinction of suffering."         8
+
+Then Kondanna and the other bhikkhus uttered three times these
+solemn vows:                                                         9
+
+"To the Buddha will I look in faith: He, the Perfect One, is holy
+and supreme. The Buddha conveys to us instruction, wisdom, and
+salvation; he is the Blessed One, who knows the law of being; he
+is the Lord of the world, who yoketh men like oxen, the Teacher
+of gods and men, the Exalted Buddha. Therefore, to the Buddha
+will I look in faith.                                               10
+
+"To the doctrine will I look in faith: well-preached is the
+doctrine by the Exalted One. The doctrine has been revealed so as
+to become visible; the doctrine is above time and space. The
+doctrine is not based upon hearsay, it means 'Come and see'; the
+doctrine leads to welfare; the doctrine is recognized by the wise
+in their own hearts. Therefore to the doctrine will I look in
+faith.                                                              11
+
+"To the community will I look in faith; the community of the
+Buddha's disciples instructs us how to lead a life of
+righteousness; the community of the Buddha's disciples teaches us
+how to exercise honesty and justice; the community of the
+Buddha's disciples shows us how to practise the truth. They form
+a brotherhood in kindness and charity, and their saints are
+worthy of reverence. The community of the Buddha's disciples is
+founded as a holy brotherhood in which men bind themselves
+together to teach the behests of rectitude and to do good.
+Therefore, to the community will I look in faith."                  12
+
+And the gospel of the Blessed One increased from day to day, and
+many people came to hear him and to accept the ordination to lead
+thenceforth a holy life for the sake of the extinction of
+suffering.                                                          13
+
+And the Blessed One seeing that it was impossible to attend to
+all who wanted to hear the truth and receive the ordination, sent
+out from the number of his disciples such as were to preach the
+Dharma and said unto them:                                          14
+
+"The Dharma and the Vinaya proclaimed by the Tathagata shine
+forth when they are displayed, and not when they are concealed.
+But let not this doctrine, so full of truth and so excellent,
+fall into the hands of those unworthy of it, where it would be
+despised and contemned, treated shamefully, ridiculed and
+censured.                                                           15
+
+"I now grant you, O bhikkhus, this permission. Confer henceforth
+in the different countries the ordination upon those who are
+eager to receive it, when you find them worthy.                     16
+
+"Go ye now, O bhikkhus, for the benefit of the many, for the
+welfare of mankind, out of compassion for the world. Preach the
+doctrine which is glorious in the beginning, glorious in the
+middle, and glorious in the end, in the spirit as well as in the
+letter. There are beings whose eyes are scarcely covered with
+dust, but if the doctrine is not preached to them they cannot
+attain salvation. Proclaim to them a life of holiness. They will
+understand the doctrine and accept it."                             17
+
+And it became an established custom that the bhikkhus went out
+preaching while the weather was good, but in the rainy season
+they came together again and joined their master, to listen to
+the exhortations of the Tathagata.                                  18
+
+
+
+
+XVIII.
+
+YASA, THE YOUTH OF BENARES.
+
+
+At that time there was in Benares a noble youth, Yasa by name,
+the son of a wealthy merchant. Troubled in his mind about the
+sorrows of the world, he secretly rose up in the night and stole
+away to the Blessed One.                                             1
+
+The Blessed One saw Yasa, the noble youth, coming from afar. And
+Yasa approached and exclaimed: "Alas, what distress! What
+tribulations!"                                                       2
+
+The Blessed One said to Yasa: "Here is no distress; here are no
+tribulations. Come to me and I will teach you the truth, and the
+truth will dispel your sorrows."                                     3
+
+And when Yasa, the noble youth, heard that there were neither
+distress, nor tribulations, nor sorrows, his heart was comforted.
+He went into the place where the Blessed One was, and sat down
+near him.                                                            4
+
+Then the Blessed One preached about charity and morality. He
+explained the vanity of the thought "I am"; the dangers of
+desire, and the necessity of avoiding the evils of life in order
+to walk on the path of deliverance.                                  5
+
+Instead of disgust with the world, Yasa felt the cooling stream
+of holy wisdom, and, having obtained the pure and spotless eye of
+truth, he looked at his person, richly adorned with pearls and
+precious stones, and his heart was filled with shame.                6
+
+The Tathagata, knowing his inward thoughts, said:                    7
+
+"Though a person be ornamented with jewels, the heart may have
+conquered the senses. The outward form does not constitute
+religion or affect the mind. Thus the body of a samana may wear
+an ascetic's garb while his mind is immersed in worldliness.         8
+
+"A man that dwells in lonely woods and yet covets worldly
+vanities, is a worldling, while the man in worldly garments may
+let his heart soar high to heavenly thoughts.                        9
+
+"There is no distinction between the layman and the hermit, if
+but both have banished the thought of self."                        10
+
+Seeing that Yasa was ready to enter upon the path, the Blessed
+One said to him: "Follow me!" And Yasa joined the brotherhood,
+and having put on a bhikkhu's robe, received the ordination.        11
+
+While the Blessed One and Yasa were discussing the doctrine,
+Yasa's father passed by in search of his son; and in passing he
+asked the Blessed One: "Pray, Lord, hast thou seen Yasa, my son?"   12
+
+And the Buddha said to Yasa's father: "Come in, sir, thou wilt
+find thy son"; and Yasa's father became full of joy and he
+entered. He sat down near his son, but his eyes were holden and
+he knew him not; and the Lord began to preach. And Yasa's father,
+understanding the doctrine of the Blessed One, said:                13
+
+"Glorious is the truth, O Lord! The Buddha, the Holy One, our
+Master, sets up what has been overturned; he reveals what has
+been hidden; he points out the way to the wanderer who has gone
+astray; he lights a lamp in the darkness so that all who have
+eyes to see can discern the things that surround them. I take
+refuge in the Buddha, our Lord: I take refuge in the doctrine
+revealed by him: I take refuge in the brotherhood which he has
+founded. May the Blessed One receive me from this day forth while
+my life lasts as a lay disciple who has taken refuge in him."       14
+
+Yasa's father was the first lay-member who became the first lay
+disciple of the Buddha by pronouncing the threefold formula of
+refuge.                                                             15
+
+When the wealthy merchant had taken refuge in the Buddha, his
+eyes were opened and he saw his son sitting at his side in a
+bhikkhu's robe. "My son, Yasa," he said, "thy mother is absorbed
+in lamentation and grief. Return home and restore thy mother to
+life."                                                              16
+
+Then Yasa looked at the Blessed One, and the Blessed One said:
+"Should Yasa return to the world and enjoy the pleasures of a
+worldly life as he did before?"                                     17
+
+And Yasa's father replied: "If Yasa, my son, finds it a gain to
+stay with thee, let him stay. He has become delivered from the
+bondage of worldliness."                                            18
+
+When the Blessed One had cheered their hearts with words of truth
+and righteousness, Yasa's father said: "May the Blessed One, O
+Lord, consent to take his meal with me together with Yasa as his
+attendant?"                                                         19
+
+The Blessed One, having donned his robes, took his alms-bowl and
+went with Yasa to the house of the rich merchant. When they had
+arrived there, the mother and also the former wife of Yasa
+saluted the Blessed One and sat down near him.                      20
+
+Then the Blessed One preached, and the women having understood
+his doctrine, exclaimed: "Glorious is the truth, O Lord! We take
+refuge in the Buddha, our Lord. We take refuge in the doctrine
+revealed by him. We take refuge in the brotherhood which has been
+founded by him. May the Blessed One receive us from this day
+forth while our life lasts as lay disciples who have taken refuge
+in him."                                                            21
+
+The mother and the wife of Yasa, the noble youth of Benares, were
+the first women who became lay disciples and took their refuge in
+the Buddha.                                                         22
+
+Now there were four friends of Yasa belonging to the wealthy
+families of Benares. Their names were Vimala, Subahu, Punnaji,
+and Gavampati.                                                      23
+
+When Yasa's friends heard that Yasa had cut off his hair and put
+on bhikkhu robes to give up the world and go forth into
+homelessness, they thought: "Surely that cannot be a common
+doctrine, that must be a noble renunciation of the world, if
+Yasa, whom we know to be good and wise, has shaved his hair and
+put on bhikkhu robes to give up the world and go forth into
+homelessness."                                                      24
+
+And they went to Yasa, and Yasa addressed the Blessed One,
+saying: "May the Blessed One administer exhortation and
+instruction to these four friends of mine." And the Blessed One
+preached to them, and Yasa's friends accepted the doctrine and
+took refuge in the Buddha, the Dharma, and the Sangha.              25
+
+
+
+
+XIX
+
+KASSAPA.
+
+
+At that time there lived in Uruvela the Jatilas, Brahman hermits
+with matted hair, worshipping the fire and keeping a fire-dragon;
+and Kassapa was their chief.                                         1
+
+Kassapa was renowned throughout all India, and his name was
+honored as one of the wisest men on earth and an authority on
+religion.                                                            2
+
+And the Blessed One went to Kassapa of Uruvela, the Jatila, and
+said: "Let me stay a night in the room where you keep your sacred
+fire."                                                               3
+
+Kassapa, seeing the Blessed One in his majesty and beauty,
+thought to himself: "This is a great muni and a noble teacher.
+Should he stay over night in the room where the sacred fire is
+kept, the serpent will bite him and he will die." And he said: "I
+do not object to your staying over-night in the room where the
+sacred fire is kept, but the serpent lives there; he will kill
+you and I should be sorry to see you perish."                        4
+
+But the Buddha insisted and Kassapa admitted him to the room
+where the sacred fire was kept.                                      5
+
+And the Blessed One sat down with his body erect, surrounding
+himself with watchfulness.                                           6
+
+In the night the dragon came to the Buddha, belching forth in
+rage his fiery poison, and filling the air with burning vapor,
+but could do him no harm, and the fire consumed itself while the
+World-honored One remained composed. And the venomous fiend
+became very wroth so that he died in his anger.                      7
+
+When Kassapa saw the light shining forth from the room he said:
+"Alas, what misery! Truly, the countenance of Gotama the great
+Sakyamuni is beautiful, but the serpent will destroy him."           8
+
+In the morning the Blessed One showed the dead body of the fiend
+to Kassapa, saying: "His fire has been conquered by my fire."        9
+
+And Kassapa thought to himself. "Sakyamuni is a great samana and
+possesses high powers, but he is not holy like me."                 10
+
+There was in those days a festival, and Kassapa thought: "The
+people will come hither from all parts of the country and will
+see the great Sakyamuni. When he speaks to them, they will
+believe in him and abandon me." And he grew envious.                11
+
+When the day of the festival arrived, the Blessed One retired and
+did not come to Kassapa. And Kassapa went to the Buddha on the
+next morning and said: "Why did the great Sakyamuni not come?"      12
+
+The Tathagata replied: "Didst thou not think, O Kassapa, that it
+would be better if I stayed away from the festival?"                13
+
+And Kassapa was astonished and thought: "Great is Sakyamuni; he
+can read my most secret thoughts, but he is not holy like me."      14
+
+And the Blessed One addressed Kassapa and said: "Thou seest the
+truth, but acceptest it not because of the envy that dwells in
+thy heart. Is envy holiness? Envy is the last remnant of self
+that has remained in thy mind. Thou art not holy, Kassapa; thou
+hast not yet entered the path."                                     15
+
+And Kassapa gave up his resistance. His envy disappeared, and,
+bowing down before the Blessed One, he said: "Lord, our Master,
+let me receive the ordination from tin. Blessed One."               16
+
+And the Blessed One said: "Thou, Kassapa, art chief of the
+Jatilas. Go, then, first and inform them of thine intention, and
+let them do as thou thinkest fit."                                  17
+
+Then Kassapa went to the Jatilas and said: "I am anxious to lead
+a religious life under the direction of the great Sakyamuni, who
+is the Enlightened One, the Buddha. Do as ye think best."           18
+
+And the Jatilas replied: "We have conceived a profound affection
+for the great Sakyamuni, and if thou wilt join his brotherhood,
+we will do likewise."                                               19
+
+The Jatilas of Uruvela now flung their paraphernalia of
+fire-worship into the river and went to the Blessed One.            20
+
+Nadi Kassapa and Gaya Kassapa, brothers of the great Uruvela
+Kassapa, powerful men and chieftains among the people, were
+dwelling below on the stream, and when they saw the instruments
+used in fire-worship floating in the river, they said: "Something
+has happened to our brother." And they came with their folk to
+Uruvela. Hearing what had happened, they, too, went to the
+Buddha.                                                             21
+
+The Blessed One, seeing that the Jatilas of Nadi and Gaya, who
+had practised severe austerities and worshipped fire, were now
+come to him, preached a sermon on fire, and said:                   22
+
+"Everything, O Jatilas, is burning. The eye is burning, all the
+senses are burning, thoughts are burning. They are burning with
+the fire of lust. There is anger, there is ignorance, there is
+hatred, and as long as the fire finds inflammable things upon
+which it can feed, so long will it burn, and there will be birth
+and death, decay, grief, lamentation, suffering, despair, and
+sorrow. Considering this, a disciple of the Dharma will see the
+four noble truths and walk in the eightfold path of holiness. He
+will become wary of his eye, wary of all his senses, wary of his
+thoughts. He will divest himself of passion and become free. He
+will be delivered from selfishness and attain the blessed state
+of Nirvana."                                                        23
+
+And the Jatilas rejoiced and took refuge in the Buddha, the
+Dharma, and the Sangha.                                             24
+
+
+
+
+XX
+
+THE SERMON AT RAJAGAHA.
+
+
+And the Blessed One having dwelt some time in Uruvela went forth
+to Rajagaha, accompanied by a great number of bhikkhus, many of
+whom had been Jatilas before; and the great Kassapa, chief of the
+Jatilas and formerly a fireworshipper, went with him.                1
+
+When the Magadha king, Seniya Bimbisara, heard of the arrival of
+Gotama Sakyamuni, of whom the people said, "He is the Holy One,
+the blessed Buddha, guiding men as a driver curbs bullocks, the
+teacher of high and low," he went out surrounded with his
+counsellors and generals and came to the grove where the Blessed
+One was. 2
+
+There they saw the Blessed One in the company of Kassapa, the
+great religious teacher of the Jatilas, and they were astonished
+and thought: "Has the great Sakyamuni placed himself under the
+spiritual direction of Kassapa, or has Kassapa become a disciple
+of Gotama?"                                                          3
+
+And the Tathagata, reading the thoughts of the people, said to
+Kassapa: "What knowledge hast thou gained, O Kassapa, and what
+has induced thee to renounce the sacred fire and give up thine
+austere penances?"                                                   4
+
+Kassapa said: "The profit I derived from adoring the fire was
+continuance in the wheel of individuality with all its sorrows
+and vanities. This service I have cast away, and instead of
+continuing penances and sacrifices I have gone in quest of the
+highest Nirvana. Since I have seen the light of truth, I have
+abandoned worshipping the fire."                                     5
+
+The Buddha, perceiving that the whole assembly was ready as a
+vessel to receive the doctrine, spoke thus to Bimbisara the king:    6
+
+"He who knows the nature of self and understands how the senses
+act, finds no room for selfishness, and thus he will attain
+peace unending. The world holds the thought of self, and from
+this arises false apprehension.                                      7
+
+"Some say that the self endures after death, some say it
+perishes. Both are wrong and their error is most grievous.           8
+
+"For if they say the self is perishable, the fruit they strive
+for will perish too, and at some time there will be no hereafter.
+Good and evil would be indifferent. This salvation from
+selfishness is without merit.                                        9
+
+"When some, on the other hand, say the self will not perish, then
+in the midst of all life and death there is but one identity
+unborn and undying. If such is their self, then it is perfect and
+cannot be perfected by deeds. The lasting, imperishable self
+could never be changed. The self would be lord and master, and
+there would be no use in perfecting the perfect; moral aims and
+salvation would be unnecessary.                                     10
+
+"But now we see the marks of joy and sorrow. Where is any
+constancy? If there is no permanent self that does our deeds,
+then there is no self; there is no actor behind our actions, no
+perceiver behind our perception, no lord behind our deeds.          11
+
+"Now attend and listen: The senses meet the object and from their
+contact sensation is born. Thence results recollection. Thus, as
+the sun's power through a burning-glass causes fire to appear, so
+through the cognizance born of sense and object, the mind
+originates and with it the ego, the thought of self, whom some
+Brahman teachers call the lord. The shoot springs from the seed;
+the seed is not the shoot; both are not one and the same, but
+successive phases in a continuous growth. Such is the birth of
+animated life.                                                      12
+
+"Ye that are slaves of the self and toil in its service from morn
+until night, ye that live in constant fear of birth, old age,
+sickness, and death, receive the good tidings that your cruel
+master exists not.                                                  13
+
+"Self is an error, an illusion, a dream. Open your eyes and
+awaken. See things as they are and ye will be comforted.            14
+
+"He who is awake will no longer be afraid of nightmares. He who
+has recognized the nature of the rope that seemed to be a serpent
+will cease to tremble.                                              15
+
+"He who has found there is no self will let go all the lusts and
+desires of egotism.                                                 16
+
+"The cleaving to things, covetousness, and sensuality inherited
+from former existences, are the causes of the misery and vanity
+in the world.                                                       17
+
+"Surrender the grasping disposition of selfishness, and you will
+attain to that calm state of mind which conveys perfect peace,
+goodness, and wisdom."                                              18
+
+And the Buddha breathed forth this solemn utterance:                19
+
+     "Do not deceive, do not despise
+     Each other, anywhere.
+     Do not be angry, nor should ye
+     Secret resentment bear;
+     For as a mother risks her life
+     And watches o'er her child,
+     So boundless be your love to all,
+     So tender, kind and mild.                                      20
+
+     "Yea, cherish good-will right and left,
+     All round, early and late,
+     And without hindrance, without stint,
+     From envy free and hate,
+     While standing, walking, sitting down,
+     Whate'er you have in mind,
+     The rule of life that's always best
+     Is to be loving-kind.                                          21
+
+"Gifts are great, the founding of viharas is meritorious,
+meditations and religious exercises pacify the heart,
+comprehension of the truth leads to Nirvana, but greater than
+all is lovingkindness. As the light of the moon is sixteen times
+stronger than the light of all the stars, so lovingkindness is
+sixteen times more efficacious in liberating the heart than all
+other religious accomplishments taken together.                     22
+
+"This state of heart is the best in the world. Let a man remain
+steadfast in it while he is awake, whether he is standing,
+walking, sitting, or lying down."                                   23
+
+When the Enlightened One had finished his sermon, the Magadha
+king said to the Blessed One:                                       24
+
+"In former days, Lord, when I was a prince, I cherished five
+wishes. I wished: O, that I might be inaugurated as a king. This
+was my first wish, and it has been fulfilled. Further, I wished:
+Might the Holy Buddha, the Perfect One, appear on earth while I
+rule and might he come to my kingdom. This was my second wish and
+it is fulfilled now. Further I wished: Might I pay my respects to
+him. This was my third wish and it is fulfilled now. The fourth
+wish was: Might the Blessed One preach the doctrine to me, and
+this is fulfilled now. The greatest wish, however, was the fifth
+wish: Might I understand the doctrine of the Blessed One. And
+this wish is fulfilled too.                                         25
+
+"Glorious Lord! Most glorious is the truth preached by the
+Tathagata! Our Lord, the Buddha, sets up what has been
+overturned; he reveals what has been hidden; he points out the
+way to the wanderer who has gone astray; he lights a lamp in the
+darkness so that those who have eyes to see may see.                26
+
+"I take my refuge in the Buddha. I take my refuge in the Dharma.
+I take my refuge in the Sangha."                                    27
+
+The Tathagata, by the exercise of his virtue and by wisdom,
+showed his unlimited spiritual power. He subdued and harmonized
+all minds. He made them see and accept the truth, and throughout
+the kingdom the seeds of virtue were sown.                          28
+
+
+
+
+XXI
+
+THE KING'S GIFT.
+
+
+The king, having taken his refuge in the Buddha, invited the
+Tathagata to his palace, saying: "Will the Blessed One consent to
+take his meal with me to-morrow together with the fraternity of
+bhikkhus?"                                                           1
+
+The next morning Seniya Bimbisara, the king, announced to the
+Blessed One that it was time for taking food: "Thou art my most
+welcome guest, O Lord of the world, come; the meal is prepared."     2
+
+And the Blessed One having donned his robes, took his alms-bowl
+and, together with a great number of bhikkhus, entered the city
+of Rajagaha.                                                         3
+
+Sakka, the king of the Devas, assuming the appearance of a young
+Brahman, walked in front, and said:                                  4
+
+"He who teaches self-control with those who have learned
+self-control; the redeemer with those whom he has redeemed; the
+Blessed One with those to whom he has given peace, is entering
+Rajagaha! Hail to the Buddha, our Lord! Honor to his name and
+blessings to all who take refuge in him." And Sakka intoned this
+stanza:                                                              5
+
+     "So blest is an age in which Buddhas arise,
+     So blest is the truth's proclamation.
+     So blest is the Sangha, concordant and wise,
+     So blest a devout congregation!                                 6
+
+     "And if by all the truth were known,
+     More seeds of kindness would be sown,
+     And richer crops of good deeds grown."                          7
+
+When the Blessed One had finished his meal, and had cleansed his
+bowl and his hands, the king sat down near him and thought:          8
+
+"Where may I find a place for the Blessed One to live in, not too
+far from the town and not too near, suitable for going and
+coming, easily accessible to all people who want to see him, a
+place that is by day not too crowded and by night not exposed to
+noise, wholesome and well fitted for a retired life? There is my
+pleasure-garden, the bamboo grove Veluvana, fulfilling all these
+conditions. I shall offer it to the brotherhood whose head is the
+Buddha."                                                             9
+
+The king dedicated his garden to the brotherhood, saying: "May
+the Blessed One accept my gift."                                    10
+
+Then the Blessed One, having silently shown his consent and
+having gladdened and edified the Magadha king by religious
+discourse, rose from his seat and went away.                        11
+
+
+
+
+XXII.
+
+SARIPUTTA AND MOGGALLANA.
+
+
+At that time Sariputta and Moggallana, two Brahmans and chiefs of
+the followers of Sanjaya, led a religious life. They had promised
+each other: "He who first attains Nirvana shall tell the other
+one."                                                                1
+
+Sariputta seeing the venerable Assaji begging for alms, modestly
+keeping his eyes to the ground and dignified in deportment,[1]
+exclaimed: "Truly this samana has entered the right path; I will
+ask him in whose name he has retired from the world and what
+doctrine he professes." Being addressed by Sariputta, Assaji
+replied: "I am a follower of the Buddha, the Blessed One, but
+being a novice I can tell you the substance only of the
+doctrine."                                                           2
+
+Said Sariputta: "Tell me, venerable monk, it is the substance I
+want." And Assaji recited the stanza:                                3
+
+     "The Buddha did the cause unfold
+     Of all the things that spring from causes.
+     And further the great sage has told
+     How finally all passion pauses."                                4
+
+Having heard this stanza, Sariputta obtained the pure and
+spotless eye of truth and said: "Now I see clearly, whatsoever is
+subject to origination is also subject to cessation. If this be
+the doctrine I have reached the state to enter Nirvana which
+heretofore has remained hidden from me."                             5
+
+Sariputta went to Moggallana and told him, and both said: "We
+will go to the Blessed One, that he, the Blessed One, may be our
+teacher."                                                            6
+
+When the Buddha saw Sariputta and Moggallana coming from afar, he
+said to his disciples, "These two monks are highly auspicious."      7
+
+When the two friends had taken refuge in the Buddha, the Dharma
+and the Sangha, the Holy One said to his other disciples:
+"Sariputta, like the first-born son of a world-ruling monarch, is
+well able to assist the king as his chief follower to set the
+wheel of the law rolling."                                           8
+
+And the people were annoyed. Seeing that many distinguished young
+men of the kingdom of Magadha led a religious life under the
+direction of the Blessed One, they became angry and murmured:
+"Gotama Sakyamuni induces fathers to leave their wives and causes
+families to become extinct."                                         9
+
+When they saw the bhikkhus, they reviled them, saying: "The great
+Sakyamuni has come to Rajagaha subduing the minds of men. Who
+will be the next to be led astray by him?"                          10
+
+The bhikkhus told it to the Blessed One, and the Blessed One
+said: "This murmuring, O bhikkhus, will not last long. It will
+last seven days. If they revile you, O bhikkhus, answer them with
+these words:                                                        11
+
+"'It is by preaching the truth that Tathagatas lead men. Who will
+murmur at the wise? Who will blame the virtuous? Who will condemn
+self-control, righteousness, and kindness?'"                        12
+
+And the Blessed One proclaimed this verse:
+
+     "Commit no wrong but good deeds do
+     And let thy heart be pure.
+     All Buddhas teach this doctrine true
+     Which will for aye endure."                                    13
+
+
+
+XXIII.
+
+ANATHAPINDIKA.
+
+
+At this time there was Anathapindika, a man of unmeasured wealth,
+visiting Rajagaha. Being of a charitable disposition, he was
+called "the supporter of orphans and the friend of the poor."        1
+
+Hearing that the Buddha had come into the world and was stopping
+in the bamboo grove near the city, he set out in the very night
+to meet the Blessed One.                                             2
+
+And the Blessed One saw at once the sterling quality of
+Anathapindika's heart and greeted him with words of religious
+comfort. And they sat down together, and Anathapindika listened
+to the sweetness of the truth preached by the Blessed One. And
+the Buddha said:                                                     3
+
+"The restless, busy nature of the world, this, I declare, is at
+the root of pain. Attain that composure of mind which is resting
+in the peace of immortality. Self is but a heap of composite
+qualities, and its world is empty like a fantasy.                    4
+
+"Who is it that shapes our lives? Is it I[s']vara, a personal
+creator? If I[s']vara be the maker, all living things should have
+silently to submit to their maker's power. They would be like
+vessels formed by the potter's hand; and if it were so, how would
+it be possible to practise virtue? If the world had been made by
+I[s']vara there should be no such thing as sorrow, or calamity, or
+evil; for both pure and impure deeds muse come from him. If not,
+there would be another cause beside him, and he would not be
+self-existent. Thus, thou seest, the thought of I[s']vara is
+overthrown.                                                          5
+
+"Again, it is said that the Absolute has created us. But that
+which is absolute cannot be a cause. All things around us come
+from a cause as the plant comes from the seed; but how can the
+Absolute be the cause of all things alike? If it pervades them,
+then, certainly, it does not make them.                              6
+
+"Again, it is said that Self is the maker. But if self is the
+maker, why did it not make things pleasing? The causes of sorrow
+and joy are real and objective. How can they have been made by
+self?                                                                7
+
+"Again, if we adopt the argument that there is no maker, our fate
+is such as it is, and there is no causation, what use would there
+be in shaping our lives and adjusting means to an end?               8
+
+"Therefore, we argue that all things that exist are not without
+cause. However, neither I[s']vara, nor the absolute, nor the self,
+nor causeless chance, is the maker, but our deeds produce results
+both good and evil according to the law of causation.                9
+
+"Let us, then, abandon the heresy of worshipping I[s']vara and of
+praying to him; let us no longer lose ourselves in vain
+speculations of profitless subtleties; let us surrender self and
+all selfishness, and as all things are fixed by causation, let us
+practise good so that good may result from our actions."            10
+
+And Anathapindika said: "I see that thou art the Buddha, the
+Blessed One, the Tathagata, and I wish to open to thee my whole
+mind. Having listened to my words advise me what I shall do.        11
+
+"My life is full of work, and having acquired great wealth, I am
+surrounded with cares. Yet I enjoy my work, and apply myself to
+it with all diligence. Many people are in my employ and depend
+upon the success of my enterprises.                                 12
+
+"Now, I have heard thy disciples praise the bliss of the hermit
+and denounce the unrest of the world. 'The Holy One,' they say,
+'has given up his kingdom and his inheritance, and has found the
+path of righteousness, thus setting an example to all the world
+how to attain Nirvana.'                                             13
+
+"My heart yearns to do what is right and to be a blessing unto my
+fellows. Let me then ask thee, Must I give up my wealth, my home,
+and my business enterprises, and, like thyself, go into
+homelessness in order to attain the bliss of a religious life?"     14
+
+And the Buddha replied: "The bliss of a religious life is
+attainable by every one who walks in the noble eightfold path. He
+that cleaves to wealth had better cast it away than allow his
+heart to be poisoned by it; but he who does not cleave to wealth,
+and possessing riches, uses them rightly, will be a blessing unto
+his fellows.                                                        15
+
+"It is not life and wealth and power that enslave men, but the
+cleaving to life and wealth and power.                              16
+
+"The bhikkhu who retires from the world in order to lead a life
+of leisure will have no gain, for a life of indolence is an
+abomination, and lack of energy is to be despised.                  17
+
+"The Dharma of the Tathagata does not require a man to go into
+homelessness or to resign the world, unless he feels called upon
+to do so; but the Dharma of the Tathagata requires every man to
+free himself from the illusion of self, to cleanse his heart, to
+give up his thirst for pleasure and lead a life of righteousness.   18
+
+"And whatever men do, whether they remain in the world as
+artisans, merchants, and officers of the king, or retire from the
+world and devote themselves to a life of religious meditation,
+let them put their whole heart into their task; let them be
+diligent and energetic, and, if they are like the lotus, which,
+although it grows in the water, yet remains untouched by the
+water, if they struggle in life without cherishing envy or
+hatred, if they live in the world not a life of self but a life
+of truth, then surely joy, peace, and bliss will dwell in their
+minds."                                                             19
+
+
+
+
+XXIV.
+
+THE SERMON ON CHARITY.
+
+
+Anathapindika rejoiced at the words of the Blessed One and said:
+"I dwell at Savatthi, the capital of Kosala, a land rich in
+produce and enjoying peace. Pasenadi is the king of the country,
+and his name is renowned among our own people and our neighbors.
+Now I wish to found there a vihara which shall be a place of
+religious devotion for your brotherhood, and I pray you kindly to
+accept it."                                                          1
+
+The Buddha saw into the heart of the supporter of orphans; and
+knowing that unselfish charity was the moving cause of his offer,
+in acceptance of the gift, the Blessed One said:                     2
+
+"The charitable man is loved by all; his friendship is prized
+highly; in death his heart is at rest and full of joy, for he
+suffers not from repentance; he receives the opening flower of
+his reward and the fruit that ripens from it.                        3
+
+"Hard it is to understand: By giving away our food, we get more
+strength, by bestowing clothing on others, we gain more beauty;
+by donating abodes of purity and truth, we acquire great
+treasures.                                                           4
+
+"There is a proper time and a proper m ode in charity just as the
+vigorous warrior goes to battle, so is the man; who is able to
+give. He is like an able warrior, a champion strong and wise in
+action.                                                              5
+
+"Loving and compassionate he gives with reverence and banishes
+all hatred, envy, and anger.                                         6
+
+"The charitable man has found the path of salvation. He is like
+the man who plants a sapling, securing thereby the shade, the
+flowers, and the fruit in future years. Even so is the result of
+charity, even so is the joy of him who helps those that are in
+need of assistance; even so is the great Nirvana.                    7
+
+"We reach the immortal path only by continuous acts of kindliness
+and we perfect our souls by compassion and charity."                 8
+
+Anathapindika invited Sariputta to accompany him on his return to
+Kosala and help him in selecting a pleasant site for the vihara.     9
+
+
+
+
+XXV.
+
+JETAVANA.
+
+
+Anathapindika, the friend of the destitute and the supporter of
+orphans, having returned home, saw the garden of the
+heir-apparent, Jeta, with its green groves and limpid rivulets,
+and thought: "This is the place which will be most suitable as a
+vihara for the brotherhood of the Blessed One." And he went to
+the prince and asked leave to buy the ground.                        1
+
+The prince was not inclined to sell the garden, for he valued it
+highly. He at first refused but said at last, "If thou canst
+cover it with gold, then, and for no other price, shalt thou have
+it."                                                                 2
+
+Anathapindika rejoiced and began to spread his gold; but Jeta
+said: "Spare thyself the trouble, for I will not sell." But
+Anathapindika insisted. Thus they contended until they resorted
+to the magistrate.                                                   3
+
+Meanwhile the people began to talk of the unwonted proceeding,
+and the prince, hearing more of the details and knowing that
+Anathapindika was not only very wealthy but also straightforward
+and sincere, inquired into his plans. On hearing the name of the
+Buddha, the prince became anxious to share in the foundation and
+he accepted only one-half of the gold, saying: "Yours is the
+land, but mine are the trees. I will give the trees as my share
+of this offering to the Buddha."                                     4
+
+Then Anathapindika took the land and Jeta the trees, and they
+placed them in trust of Sariputta for the Buddha.                    5
+
+After the foundations were laid, they began to build the hall
+which rose loftily in due proportions according to the directions
+which the Buddha had suggested; and it was beautifully decorated
+with appropriate carvings.                                           6
+
+This vihara was called Jetavana, and the friend of the orphans
+invited the Lord to come to Savatthi and receive the donation.
+And the Blessed One left Kapilavatthu and came to Savatthi. 7
+
+While the Blessed One was entering Jetavana, Anathapindika
+scattered flowers and burned incense, and as a sign of the gift
+he poured water from a golden dragon decanter, saying, "This
+Jetavana vihara I give for the use of the brotherhood throughout
+the world."                                                          8
+
+The Blessed One received the gift and replied: "May all evil
+influences be overcome; may the offering promote the kingdom of
+righteousness and be a permanent blessing to mankind in general,
+to the land of Kosala, and especially also to the giver."            9
+
+Then the king Pasenadi, hearing that the Lord had come, went in
+his royal equipage to the Jetavana vihara and saluted the Blessed
+One with clasped hands, saying: 10
+
+"Blessed is my unworthy and obscure kingdom that it has met with
+so great a fortune. For how can calamities and dangers befall it
+in the presence of the Lord of the world, the Dharmaraja, the
+King of Truth. 11
+
+"Now that I have seen thy sacred countenance, let me partake of
+the refreshing waters of thy teachings.                             12
+
+"Worldly profit is fleeting and perishable, but religious profit
+is eternal and inexhaustible. A worldly man, though a king, is
+full of trouble, but even a common man who is holy has peace of
+mind."                                                              13
+
+Knowing the tendency of the king's heart, weighed down by avarice
+and love of pleasure, the Buddha seized the opportunity and said:   14
+
+"Even those who, by their evil karma, have been born in low
+degree, when they see a virtuous man, feel reverence for him. How
+much more must an independent king, on account of merits acquired
+in previous existences, when meeting a Buddha, conceive reverence
+for him.                                                            15
+
+"And now as I briefly expound the law, let the Maharaja listen
+and weigh my words, and hold fast that which I deliver!             16
+
+"Our good or evil deeds follow us continually like shadows.         17
+
+"That which is most needed is a loving heart!                       18
+
+"Regard thy people as men do an only son. Do not oppress them, do
+not destroy them; keep in due check every member of thy body,
+forsake unrighteous doctrine and walk in the straight path. Exalt
+not thyself by trampling down others, but comfort and befriend
+the suffering.                                                      19
+
+"Neither ponder on kingly dignity, nor listen to the smooth words
+of flatterers.                                                      20
+
+"There is no profit in vexing oneself by austerities, but
+meditate on the Buddha and weigh his righteous law.                 21
+
+"We are encompassed on all sides by the rocks of birth, old age,
+disease, and death, and only by considering and practising the
+true law can we escape from this sorrow-piled mountain.             22
+
+"What profit, then, in practising iniquity?                         23
+
+"All who are wise spurn the pleasures of the body. They loathe
+lust and seek to promote their spiritual existence.                 24
+
+"When a tree is burning with fierce flames, how can the birds
+congregate therein? Truth cannot dwell where passion lives. He
+who does not know this, though he be a learned man and be praised
+by others as a sage, is beclouded with ignorance.                   25
+
+"To him who has this knowledge true wisdom dawns, and he will
+beware of hankering after pleasure. To acquire this state of
+mind, wisdom is the one thing needful. To neglect wisdom will
+lead to failure in life.                                            26
+
+"The teachings of all religions should center here, for without
+wisdom there is no reason.                                          27
+
+"This truth is not for the hermit alone; it concerns every human
+being, priest and layman alike. There is no distinction between
+the monk who has taken the vows, and the man of the world living
+with his family. There are hermits who fall into perdition, and
+there are humble householders who mount to the rank of rishis.      28
+
+"Hankering after pleasure is a danger common to all; it carries
+away the world. He who is involved in its eddies finds no escape.
+But wisdom is the handy boat, reflection is the rudder. The
+slogan of religion calls you to overcome the assaults of Mara,
+the enemy.                                                          29
+
+"Since it is impossible to escape the result of our deeds, let us
+practise good works.                                                30
+
+"Let us guard our thoughts that we do no evil, for as we sow so
+shall we reap.;                                                     31
+
+"There are ways from light into darkness and from darkness into
+light. There are ways, also, from the gloom into deeper darkness,
+and from the dawn into brighter light. The wise man will use the
+light he has to receive more fight. He will constantly advance in
+the knowledge of truth.                                             32
+
+"Exhibit true superiority by virtuous conduct and the exercise of
+reason; meditate deeply on the vanity of earthly things, and
+understand the fickleness of life.                                  33
+
+"Elevate the mind, and seek sincere faith with firm purpose;
+transgress not the rules of kingly conduct, and let your
+happiness depend, not upon external things, but upon your own
+mind. Thus you will lay up a good name for distant ages and will
+secure the favor of the Tathagata."                                 34
+
+The king listened with reverence and remembered all the words of
+the Buddha in his heart.                                            35
+
+
+
+
+XXVI.
+
+THE THREE CHARACTERISTICS AND THE UNCREATE.
+
+
+When the Buddha was staying at the Veluvana, the bamboo grove at
+Rajagaha, he addressed the brethren thus:                            1
+
+"Whether Buddhas arise, O priests, or whether Buddhas do not
+arise, it remains a fact and the fixed and necessary constitution
+of being that all conformations are transitory. This fact a
+Buddha discovers and masters, and when he has discovered and
+mastered it, he announces, teaches, publishes, proclaims,
+discloses, minutely explains and makes it clear that all
+conformations are transitory.                                        2
+
+"Whether Buddhas arise, O priests, or whether Buddhas do not
+arise, it remains a fact and a fixed and necessary constitution
+of being, that all conformations are suffering. This fact a
+Buddha discovers and masters, and when he has discovered and
+mastered it, he announces, publishes, proclaims, discloses,
+minutely explains and makes it clear that all conformations are
+suffering.                                                           3
+
+"Whether Buddhas arise, O priests, or whether Buddhas do not
+arise, it remains a fact and a fixed and necessary constitution
+of being, that all conformations are lacking a self. This fact a
+Buddha discovers and masters, and when he has discovered and
+mastered it, he announces, teaches, publishes, proclaims,
+discloses, minutely explains and makes it clear that all
+conformations are lacking a self."                                   4
+
+And on another occasion the Blessed One dwelt at Savatthi in the
+Jetavana, the garden of Anathapindika.                               5
+
+At that time the Blessed One edified, aroused, quickened and
+gladdened the monks with a religious discourse on the subject of
+Nirvana. And these monks grasping the meaning, thinking it out,
+and accepting with their hearts the whole doctrine, listened
+attentively. But there was one brother who had some doubt left in
+his heart. He arose and clasping his hands made the request: "May
+I be permitted to ask a question?" When permission was granted he
+spoke as follows:                                                    6
+
+"The Buddha teaches that all conformations are transient, that
+all conformations are subject to sorrow, that all conformations
+are lacking a self. How then can there be Nirvana, a state of
+eternal bliss?"                                                      7
+
+And the Blessed One, in this connection, on that occasion,
+breathed forth this solemn utterance:                                8
+
+"There is, O monks, a state where there is neither earth, nor
+water, nor heat, nor air; neither infinity of space nor infinity
+of consciousness, nor nothingness, nor perception nor
+non-perception; neither this world nor that world, neither sun
+nor moon. It is the uncreate.                                        9
+
+"That, O monks, I term neither coming nor going nor standing;
+neither death nor birth. It is without stability, without change;
+it is the eternal which never originates and never passes away.
+There is the end of sorrow.                                         10
+
+"It is hard to realize the essential, the truth is not easily
+perceived; desire is mastered by him who knows, and to him who
+sees aright all things are naught.                                  11
+
+"There is, O monks, an unborn, unoriginated, uncreated, unformed.
+Were there not, O monks, this unborn, unoriginated, uncreated,
+unformed, there would be no escape from the world of the born,
+originated, created, formed.                                        12
+
+"Since, O monks, there is an unborn, unoriginated, uncreated, and
+unformed, therefore is there an escape from the born, originated,
+created, formed."                                                   13
+
+
+
+
+XXVII.
+
+THE BUDDHA'S FATHER.
+
+
+The Buddha's name became famous over all India and Suddhodana,
+his father, sent word to him saying: "I am growing old and wish
+to see my son before I die. Others have had the benefit of his
+doctrine, but not his father nor his relatives."                     1
+
+And the messenger said: "O world-honored Tathagata, thy father
+looks for thy coming as the lily longs for the rising of the
+sun."                                                                2
+
+The Blessed One consented to the request of his father and set
+out on his journey to Kapilavatthu. Soon the tidings spread in
+the native country of the Buddha: "Prince Siddhattha, who
+wandered forth from home into homelessness to obtain
+enlightenment, having attained his purpose, is coming back."         3
+
+Suddhodana went out with his relatives and ministers to meet the
+prince. When the king saw Siddhattha, his son, from afar, he was
+struck with his beauty and dignity, and he rejoiced in his heart,
+but his mouth found no words to utter.                               4
+
+This, indeed, was his son; these were the features of Siddhattha.
+How near was the great samana to his heart, and yet what a
+distance lay between them! That noble muni was no longer
+Siddhattha, his son; he was the Buddha, the Blessed One, the
+Holy One, Lord of truth, and teacher of mankind.                     5
+
+Suddhodana the king, considering the religious dignity of his
+son, descended from his chariot and after saluting his son said:
+"It is now seven years since I have seen thee. How I have longed
+for this moment!"                                                    6
+
+Then the Sakyamuni took a seat opposite his father, and the king
+gazed eagerly at his son. He longed to call him by his name, but
+he dared not. "Siddhattha," he exclaimed silently in his heart,
+"Siddhattha, come back to thine aged father and be his son
+again!" But seeing the determination of his son, he suppressed
+his sentiments, and desolation overcame him.                         7
+
+Thus the king sat face to face with his son, rejoicing in his
+sadness and sad in his rejoicing. Well might he be proud of his
+son, but his pride broke down at the idea that his great son
+would never be his heir.                                             8
+
+"I would offer thee my kingdom," said the king, "but if I did,
+thou wouldst account it but as ashes."                               9
+
+And the Buddha said: "I know that the king's heart is full of
+love and that for his son's sake he feels deep grief. But let the
+ties of love that bind him to the son whom he lost embrace with
+equal kindness all his fellow-beings, and he will receive in his
+place a greater one than Siddhattha; he will receive the Buddha,
+the teacher of truth, the preacher of righteousness, and the
+peace of Nirvana will enter into his heart."                        10
+
+Suddhodana trembled with joy when he heard the melodious words of
+his son, the Buddha, and clasping his hands, exclaimed with tears
+in his eyes: "Wonderful is this change! The overwhelming sorrow
+has passed away. At first my sorrowing heart was heavy, but now I
+reap the fruit of thy great renunciation. It was right that,
+moved by thy mighty sympathy, thou shouldst reject the pleasures
+of royal power and achieve thy noble purpose in religious
+devotion. Now that thou hast found the path, thou canst preach
+the law of immortality to all the world that yearns for
+deliverance."                                                       11
+
+The king returned to the palace, while the Buddha remained in the
+grove before the city.                                              12
+
+
+
+
+XXVIII.
+
+YASODHARA.
+
+
+On the next morning the Buddha took his bowl and set out to beg
+his food.                                                            1
+
+And the news spread abroad: "Prince Siddhattha is going from
+house to house to receive alms in the city where he used to ride
+in a chariot attended by bis retinue. His robe is like a red
+clod, and he holds in his hand an earthen bowl."                     2
+
+On hearing the strange rumor, the king went forth in great haste
+and when he met his son he exclaimed: "Why dost thou thus
+disgrace me? Knowest thou not that I can easily supply thee and
+thy bhikkhus with food?"                                             3
+
+And the Buddha replied: "It is the custom of my race."               4
+
+But the king said: "How can this be? Thou art descended from
+kings, and not one of them ever begged for food."                    5
+
+"O great king," rejoined the Buddha, "thou and thy race may claim
+descent from kings; my descent is from the Buddhas of old. They,
+begging their food, lived on alms."                                  6
+
+The king made no reply, and the Blessed One continued: "It is
+customary, O king, when one has found a hidden treasure, for him
+to make an offering of the most precious jewel to his father.
+Suffer me, therefore, to open this treasure of mine which is the
+Dharma, and accept from me this gem:"                                7
+
+And the Blessed One recited the following stanza:
+
+     "Rise from dreams and loiter not
+     Open to truth thy mind.
+     Practise righteousness and thou
+     Eternal bliss shalt find."                                      8
+
+Then the king conducted the prince into the palace, and the
+ministers and all the members of the royal family greeted him
+with great reverence, but Yasodhara, the mother of Rahula, did
+not make her appearance. The king sent for Yasodhara, but she
+replied: "Surely, if I am deserving of any regard, Siddhattha
+will come and see me."                                               9
+
+The Blessed One, having greeted all his relatives and friends,
+asked: "Where is Yasodhara?" And on being informed that she had
+refused to come, he rose straightway and went to her apartments.    10
+
+"I am free," the Blessed One said to his disciples, Sariputta and
+Moggallana, whom he had bidden to accompany him to the princess's
+chamber; "the princess, however, is not as yet free. Not having
+seen me for a long time, she is exceedingly sorrowful. Unless her
+grief be allowed its course her heart will cleave. Should she
+touch the Tathagata, the Holy One, ye must not prevent her."        11
+
+Yasodhara sat in her room, dressed in mean garments, and her hair
+cut. When Prince Siddhattha entered, she was, from the abundance
+of her affection, like an overflowing vessel, unable to contain
+her love.                                                           12
+
+Forgetting that the man whom she loved was the Buddha, the Lord
+of the world, the preacher of truth, she held him by his feet and
+wept bitterly.                                                      13
+
+Remembering, however, that Suddhodana was present, she felt
+ashamed, and rising, seated herself reverently at a little
+distance.                                                           14
+
+The king apologized for the princess, saying: "This arises from
+her deep affection, and is more than a temporary emotion. During
+the seven years that she has lost her husband, when she heard
+that Siddhattha had shaved his head, she did likewise; when she
+heard that he had left off the use of perfumes and ornaments, she
+also refused their use. Like her husband she had eaten at
+appointed times from an earthen bowl only. Like him she had
+renounced high beds with splendid coverings, and when other
+princes asked her in marriage, she replied that she was still
+his. Therefore, grant her forgiveness."                             15
+
+And the Blessed One spoke kindly to Yasodhara, telling of her
+great merits inherited from former lives. She had indeed been
+again and again of great assistance to him. Her purity, her
+gentleness, her devotion had been invaluable to the Bodhisatta
+when he aspired to attain enlightenment, the highest aim of
+mankind. And so holy had she been that she desired to become the
+wife of a Buddha. This, then, is her karma, and it is the result
+of great merits. Her grief has been unspeakable, but the
+consciousness of the glory that surrounds her spiritual
+inheritance increased by her noble attitude during her life, will
+be a balm that will miraculously transform all sorrows into
+heavenly joy.                                                       16
+
+
+
+
+XXIX.
+
+RAHULA.
+
+
+Many people in Kapilavatthu believed in the Tathagata and took
+refuge in his doctrine, among them Nanda, Siddhattha's
+halfbrother, the son of Pajapati; Devadatta, his cousin and
+brother-in-law; Upali the barber; and Anuruddha the philosopher.
+Some years later Ananda, another cousin of the Blessed One, also
+joined the Sangha.                                                   1
+
+Ananda was a man after the heart of the Blessed One; he was his
+most beloved disciple, profound in comprehension and gentle in
+spirit. And Ananda remained always near the Blessed Master of
+truth, until death parted them.                                      2
+
+On the seventh day after the Buddha's arrival in Kapilavatthu,
+Yasodhara dressed Rahula, now seven years old, in all the
+splendor of a prince and said to him:                                3
+
+"This holy man, whose appearance is so glorious that he looks
+like the great Brahma, is thy father. He possesses four great
+mines of wealth which I have not yet seen. Go to him and entreat
+him to put thee in possession of them, for the son ought to
+inherit the property of his father."                                 4
+
+Rahula replied: "I know of no father but the king. Who is my
+father?"                                                             5
+
+The princess took the boy in her arms and from the window she
+pointed out to him the Buddha, who happened to be near the
+palace, partaking of food.                                           6
+
+Rahula then went to the Buddha, and looking up into his face said
+without fear and with much affection: "My father!"                   7
+
+And standing near by him, he added: "O samana, even thy shadow is
+a place of bliss!"                                                   8
+
+When the Tathagata had finished his repast, he gave blessings and
+went away from the palace, but Rahula followed and asked his
+father for his inheritance.                                          9
+
+No one prevented the boy, nor did the Blessed One himself.          10
+
+Then the Blessed One turned to Sariputta, saying: "My son asks
+for his inheritance. I cannot give him perishable treasures that
+will bring cares and sorrows, but I can give him the inheritance
+of a holy life, which is a treasure that will not perish."          11
+
+Addressing Rahula with earnestness, the Blessed One said: "Gold
+and silver and jewels are not in my possession. But if thou art
+willing to receive spiritual treasures, and art strong enough to
+carry them and to keep them, I shall give thee the four truths
+which will teach thee the eightfold path of righteousness. Dost
+thou desire to be admitted to the brotherhood of those who devote
+their life to the culture of the heart seeking for the highest
+bliss attainable?"                                                  12
+
+And Rahula replied with firmness: "I do. I want to join the
+brotherhood of the Buddha."                                         13
+
+When the king heard that Rahula had joined the brotherhood of
+bhikkhus he was grieved. He had lost Siddhattha and Nanda, his
+sons, and Devadatta, his nephew. But now that his grandson had
+been taken from him, he went to the Blessed One and spoke to him.
+And the Blessed One promised that from that time forward he would
+not ordain any minor without the consent of his parents or
+guardians.                                                          14
+
+
+
+
+CONSOLIDATION OF THE BUDDHA'S RELIGION.
+
+
+
+
+XXX.
+
+JIVAKA, THE PHYSICIAN.
+
+
+Long before the Blessed One had attained enlightenment,
+self-mortification had been the custom among those who earnestly
+sought for salvation. Deliverance of the soul from all the
+necessities of life and finally from the body itself, they
+regarded as the aim of religion. Thus, they avoided everything
+that might be a luxury in food, shelter, and clothing, and lived
+like the beasts in the woods. Some went naked, while others wore
+the rags cast away upon cemeteries or dungheaps.                     1
+
+When the Blessed One retired from the world, he recognized at
+once the error of the naked ascetics, and, considering the
+indecency of their habit, clad himself in cast-off rags.             2
+
+Having attained enlightenment and rejected all unnecessary
+self-mortifications, the Blessed One and his bhikkhus continued
+for a long time to wear the cast-off rags of cemeteries and
+dung-heaps.                                                          3
+
+Then it happened that the bhikkhus were visited with diseases of
+all kinds, and the Blessed One permitted and explicitly ordered
+the use of medicines, and among them he even enjoined, whenever
+needed, the use of unguents.                                         4
+
+One of the brethren suffered from a sore on his foot, and the
+Blessed One enjoined the bhikkhus to wear foot-coverings.            5
+
+Now it happened that a disease befell the body of the Blessed One
+himself, and Ananda went to Jivaka, physician to Bimbisara, the
+king.                                                                6
+
+And Jivaka, a faithful believer in the Holy One, ministered unto
+the Blessed One with medicines and baths until the body of the
+Blessed One was completely restored.                                 7
+
+At that time, Pajjota, king of Ujjeni, was suffering from
+jaundice, and Jivaka, the physician to king Bimbisara, was
+consulted. When king Pajjota had been restored to health, he sent
+to Jivaka a suit of the most excellent cloth. And Jivaka said to
+himself: "This suit is made of the best cloth, and nobody is
+worthy to receive it but the Blessed One, the perfect and holy
+Buddha, or the Magadha king, Senija Bimbisara."                      8
+
+Then Jivaka took that suit and went to the place where the
+Blessed One was; having approached him, and having respectfully
+saluted the Blessed One, he sat down near him and said: "Lord, I
+have a boon to ask of the Blessed One."                              9
+
+The Buddha replied: "The Tathagatas, Jivaka, do not grant boons
+before they know what they are."                                    10
+
+Jivaka said: "Lord, it is a proper and unobjectionable request."    11
+
+"Speak, Jivaka," said the Blessed One.                              12
+
+"Lord of the world, the Blessed One wears only robes made of rags
+taken from a dung-heap or a cemetery, and so also does the
+brotherhood of bhikkhus. Now, Lord, this suit has been sent to me
+by King Pajjota, which is the best and most excellent, and the
+finest and the most precious, and the noblest that can be found.
+Lord of the world, may the Blessed One accept from me this suit,
+and may he allow the brotherhood of bhikkhus to wear lay robes."    13
+
+The Blessed One accepted the suit, and after having delivered a
+religious discourse, he addressed the bhikkhus thus:                14
+
+"Henceforth ye shall be at liberty to wear either cast-off rags
+or lay robes. Whether ye are pleased with the one or with the
+other, I will approve of it."                                       15
+
+When the people at Rajagaha heard, "The Blessed One has allowed
+the bhikkhus to wear lay robes," those who were willing to bestow
+gifts became glad. And in one day many thousands of robes were
+presented at Rajagaha to the bhikkhus.                              16
+
+
+
+
+XXXI.
+
+THE BUDDHA'S PARENTS ATTAIN NIRVANA.
+
+When Suddhodana had grown old, he fell sick and sent for his son
+to come and see him once more before he died; and the Blessed One
+came and stayed at the sick-bed, and Suddhodana, having attained
+perfect enlightenment, died in the arms of the Blessed One.          1
+
+And it is said that the Blessed One, for the sake of preaching to
+his mother Maya-devi, ascended to heaven and dwelt with the
+devas. Having concluded his pious mission, he returned to the
+earth and went about again, converting those who listened to his
+teachings.                                                           2
+
+
+
+
+XXXII.
+
+WOMEN ADMITTED TO THE SANGHA.
+
+
+Yasodhara had three times requested of the Buddha that she might
+be admitted to the Sangha, but her wish had not been granted. Now
+Pajapati, the foster-mother of the Blessed One, in the company of
+Yasodhara, and many other women, went to the Tathagata entreating
+him earnestly to let them take the vows and be ordained as
+disciples.                                                           1
+
+And the Blessed One, foreseeing the danger that lurked in
+admitting women to the Sangha, protested that while the good
+religion ought surely to last a thousand years it would, when
+women joined it, likely decay after five hundred years; but
+observing the zeal of Pajapati and Yasodhara for leading a
+religious life he could no longer resist and assented to have
+them admitted as his disciples.                                      2
+
+Then the venerable Ananda addressed the Blessed One thus:            3
+
+"Are women competent, Venerable Lord, if they retire from
+household life to the homeless state, under the doctrine and
+discipline announced by the Tathagata, to attain to the fruit of
+conversion, to attain to a release from a wearisome repetition of
+rebirths, to attain to saintship?"                                   4
+
+And the Blessed One declared: "Women are competent, Ananda, if
+they retire from household life to the homeless state, under the
+doctrine and discipline announced by the Tathagata, to attain to
+the fruit of conversion, to attain to a release from a wearisome
+repetition of rebirths, to attain to saintship.                      5
+
+"Consider, Ananda, how great a benefactress Pajapati has been.
+She is the sister of the mother of the Blessed One, and as
+foster-mother and nurse, reared the Blessed One after the death
+of his mother. So, Ananda, women may retire from household life
+to the homeless state, under the doctrine and discipline
+announced by the Tathagata."                                         6
+
+Pajapati was the first woman to become a disciple of the Buddha
+and to receive the ordination as a bhikkhuni.                        7
+
+
+
+
+XXXIII.
+
+THE BHIKKHUS' CONDUCT TOWARD WOMEN.
+
+
+The bhikkhus came to the Blessed One and asked him:                  1
+
+"O Tathagata, our Lord and Master, what conduct toward women dost
+thou prescribe to the samanas who have left the world?"              2
+
+And the Blessed One said:                                            3
+
+"Guard against looking on a woman.                                   4
+
+"If ye see a woman, let it be as though ye saw her not, and have
+no conversation with her.                                            5
+
+"If, after all, ye must speak with her, let it be with a pure
+heart, and think to yourself, 'I as a samana will live in this
+sinful world as the spotless leaf of the lotus, unsoiled by the
+mud in which it grows.'                                              6
+
+"If the woman be old, regard her as your mother, if young, as
+your sister, if very young, as your child.                           7
+
+"The samana who looks on a woman as a woman, or touches her as a
+woman, has broken his vow and is no longer a disciple of the
+Tathagata.                                                           8
+
+"The power of lust is great with men, and is to be feared withal;
+take then the bow of earnest perseverance, and the sharp
+arrow-points of wisdom.                                              9
+
+"Cover your heads with the helmet of right thought, and fight
+with fixed resolve against the five desires.                        10
+
+"Lust beclouds a man's heart, when it is confused with woman's
+beauty, and the mind is dazed.                                      11
+
+"Better far with red-hot irons bore out both your eyes, than
+encourage in yourself sensual thoughts, or look upon a woman's
+form with lustful desires.                                          12
+
+"Better fall into the fierce tiger's mouth, or under the sharp
+knife of the executioner, than dwell with a woman and excite in
+yourself lustful thoughts.                                          13
+
+"A woman of the world is anxious to exhibit her form and shape,
+whether walking, standing, sitting, or sleeping. Even when
+represented as a picture, she desires to captivate with the
+charms of her beauty, and thus to rob men of their steadfast
+heart.                                                              14
+
+"How then ought ye to guard yourselves?                             15
+
+"By regarding her tears and her smiles as enemies, her stooping
+form, her hanging arms, and her disentangled hair as toils
+designed to entrap man's heart.                                     16
+
+"Therefore, I say, restrain the heart, give it no unbridled
+license."                                                           17
+
+
+
+
+XXXIV.
+
+VISAKHA.
+
+
+Visakha, a wealthy woman in Savatthi who had many children and
+grandchildren, had given to the order the Pubbarama or Eastern
+Garden, and was the first in Northern Kosala to become a matron
+of the lay sisters.                                                  1
+
+When the Blessed One stayed at Savatthi, Visakha went up to the
+place where the Blessed One was, and tendered him an invitation
+to take his meal at her house, which the Blessed One accepted.       2
+
+And a heavy rain fell during the night and the next morning; and
+the bhikkhus doffed their robes to keep them dry and let the rain
+fall upon their bodies.                                              3
+
+When on the next day the Blessed One had finished his meal, she
+took her seat at his side and spoke thus: "Eight are the boons,
+Lord, which I beg of the Blessed One."                               4
+
+Said the Blessed One: "The Tathagatas, O Visakha, grant no boons
+until they know what they are."                                      5
+
+Visakha replied: "Befitting, Lord, and unobjectionable are the
+boons I ask."                                                        6
+
+Having received permission to make known her requests, Visakha
+said: "I desire, Lord, through all my life long to bestow robes
+for the rainy season on the Sangha, and food for incoming
+bhikkhus, and food for outgoing bhikkhus, and food for the sick,
+and food for those who wait upon the sick, and medicine for the
+sick, and a constant supply of rice-milk for the Sangha, and
+bathing robes for the bhikkhunis, the sisters." 7
+
+Said the Buddha: "But what circumstance is it, O Visakha, that
+thou hast in view in asking these eight boons of the Tathagata?"     8
+
+And Visakha replied:                                                 9
+
+"I gave command, Lord, to my maid-servant, saying, 'Go, and
+announce to the brotherhood that the meal is ready.' And the maid
+went, but when she came to the vihara, she observed that the
+bhikkhus had doffed their robes while it was raining, and she
+thought: 'These are not bhikkhus, but naked ascetics letting the
+rain fall on them.' So she returned to me and reported
+accordingly, and I had to send her a second time. Impure, Lord,
+is nakedness, and revolting. It was this circumstance, Lord, that
+I had in view in desiring to provide the Sangha my life long with
+special garments for use in the rainy season.                       10
+
+"As to my second wish, Lord, an incoming bhikkhu, not being able
+to take the direct roads, and not knowing the places where food
+can be procured, comes on his way tired out by seeking for alms.
+It was this circumstance, Lord, that I had in view in desiring
+to provide the Sangha my life long with food for incoming
+bhikkhus.                                                           11
+
+"Thirdly, Lord, an outgoing bhikkhu, while seeking about for
+alms, may be left behind, or may arrive too late at the place
+whither he desires to go, and will set out on the road in
+weariness.                                                          12
+
+"Fourthly, Lord, if a sick bhikkhu does not obtain suitable food,
+his sickness may increase upon him, and he may die.                 13
+
+"Fifthly, Lord, a bhikkhu who is waiting upon the sick will lose
+his opportunity of going out to seek food for himself.              14
+
+"Sixthly, Lord, if a sick bhikkhu does not obtain suitable
+medicines, his sickness may increase upon him, and he may die.      15
+
+"Seventhly, Lord, I have heard that the Blessed One has praised
+rice-milk, because it gives readiness of mind, dispels hunger and
+thirst; it is wholesome for the healthy as nourishment, and for
+the sick as a medicine. Therefore I desire to provide the Sangha
+my life long with a constant supply of rice-milk.                   16
+
+"Finally, Lord, the bhikkhunis are in the habit of bathing in the
+river Achiravati with the courtesans, at the same landing-place,
+and naked. And the courtesans, Lord, ridicule the bhikkhunis,
+saying, 'What is the good, ladies, of your maintaining chastity
+when you are young? When you are old, maintain chastity then;
+thus will you obtain both worldly pleasure and religious
+consolation.' Impure, Lord, is nakedness for a woman, disgusting,
+and revolting.                                                      17
+
+"These are the circumstances, Lord, that I had in view."            18
+
+The Blessed One said: "But what was the advantage you had in view
+for yourself, O Visakha, in asking the eight boons of the
+Tathagatha?"                                                        19
+
+Visakha replied:                                                    20
+
+"Bhikkhus who have spent the rainy seasons in various places will
+come, Lord, to Savatthi to visit the Blessed One. And on coming
+to the Blessed One they will ask, saying: 'Such and such a
+bhikkhu, Lord, has died. What, now, is his destiny?' Then will
+the Blessed One explain that he has attained the fruits of
+conversion; that he has attained arahatship or has entered
+Nirvana, as the case may be.                                        21
+
+"And I, going up to them, will ask, 'Was that brother, Sirs, one
+of those who had formerly been at Savatthi?' If they reply to me,
+'He has formerly been at Savatthi,' then shall I arrive at the
+conclusion, 'For a certainty did that brother enjoy either the
+robes for the rainy season, or the food for the incoming
+bhikkhus, or the food for the outgoing bhikkhus, or the food for
+the sick, or the food for those that wait upon the sick, or the
+medicine for the sick, or the constant supply of rice-milk.'        22
+
+"Then will gladness spring up within me; thus gladdened, joy will
+come to me; and so rejoicing all my mind will be at peace. Being
+thus at peace I shall experience a blissful feeling of content;
+and in that bliss my heart will be at rest. That will be to me an
+exercise of my moral sense, an exercise of my moral powers, an
+exercise of the seven kinds of wisdom! This, Lord, was the
+advantage I had in view for myself in asking those eight boons of
+the Blessed One."                                                   23
+
+The Blessed One said: "It is well, it is well, Visakha. Thou hast
+done well in asking these eight boons of the Tathagata with such
+advantages in view. Charity bestowed upon those who are worthy of
+it is like good seed sown on a good soil that yields an abundance
+of fruits. But alms given to those who are yet under the
+tyrannical yoke of the passions are like seed deposited in a bad
+soil. The passions of the receiver of the alms choke, as it were,
+the growth of merits."                                              24
+
+And the Blessed One gave thanks to Visakha in these verses:         25
+
+     "O noble woman of an upright life,
+     Disciple of the Blessed One, thou givest
+     Unstintedly in purity of heart.                                26
+
+     "Thou spreadest joy, assuagest pain,
+     And verily thy gift will be a blessing
+     As well to many others as to thee."                            27
+
+
+
+
+XXXV.
+
+THE UPOSATHA AND PATIMOKKHA.
+
+
+When Seniya Bimbisara, the king of Magadha, was advanced in
+years, he retired from the world and led a religious life. He
+observed that there were Brahmanical sects in Rajagaha keeping
+sacred certain days, and the people went to their meeting-houses
+and listened to their sermons.                                       1
+
+Concerning the need of keeping regular days for retirement from
+worldly labors and religious instruction, the king went to the
+Blessed One and said: "The Parivrajaka, who belong to the
+Titthiya school, prosper and gain adherents because they keep the
+eighth day and also the fourteenth or fifteenth day of each
+half-month. Would it not be advisable for the reverend brethren
+of the Sangha also to assemble on days duly appointed for that
+purpose?"                                                            2
+
+And the Blessed One commanded the bhikkhus to assemble on the
+eighth day and also on the fourteenth or fifteenth day of each
+half-month, and to devote these days to religious exercises.         3
+
+A bhikkhu duly appointed should address the congregation and
+expound the Dharma. He should exhort the people to walk in the
+eightfold path of righteousness; he should comfort them in the
+vicissitudes of life and gladden them with the bliss of the fruit
+of good deeds. Thus the brethren should keep the Uposatha.           4
+
+Now the bhikkhus, in obedience to the rule laid down by the
+Blessed One, assembled in the vihara on the day appointed, and
+the people went to hear the Dharma, but they were greatly
+disappointed, for the bhikkhus remained silent and delivered no
+discourse.                                                           5
+
+When the Blessed One heard of it, he ordered the bhikkhus to
+recite the Patimokkha, which is a ceremony of disburdening the
+conscience; and he commanded them to make confession of their
+trespasses so as to receive the absolution of the order.             6
+
+A fault, if there be one, should be confessed by the bhikkhu who
+remembers it and desires to be cleansed. For a fault, when
+confessed, shall be light on him.                                    7
+
+And the Blessed One said: "The Patimokkha must be recited in this
+way:                                                                 8
+
+"Let a competent and venerable bhikkhu make the following
+proclamation to the Sangha: 'May the Sangha hear me! To-day is
+Uposatha, the eighth, or the fourteenth or fifteenth day of the
+half-month. If the Sangha is ready, let the Sangha hold the
+Uposatha service and recite the Patimokkha. I will recite the
+Patimokkha.'                                                         9
+
+"And the bhikkhus shall reply: 'We hear it well and we
+concentrate well our minds on it, all of us.'                       10
+
+"Then the officiating bhikkhu shall continue: 'Let him who has
+committed an offence, confess it; if there be no offence, let all
+remain silent; from your being silent I shall understand that the
+reverend brethren are free from offences.                           11
+
+'As a single person who has been asked a question answers it, so
+also, if before an assembly like this a question is solemnly
+proclaimed three times, an answer is expected: if a bhikkhu,
+after a threefold proclamation, does not confess an existing
+offence which he remembers, he commits an intentional falsehood.    12
+
+'Now, reverend brethren, an intentional falsehood has been
+declared an impediment by the Blessed One. Therefore, if an
+offence has been committed by a bhikkhu who remembers it and
+desires to become pure, the offence should be confessed by the
+bhikkhu, and when it has been confessed, it is treated duly.'"      13
+
+
+
+
+XXXVI.
+
+THE SCHISM.
+
+
+While the Blessed One dwelt at Kosambi, a certain bhikkhu was
+accused of having committed an offence, and, as he refused to
+acknowledge it, the brotherhood pronounced against him the
+sentence of expulsion.                                               1
+
+Now, that bhikkhu was erudite. He knew the Dharma, had studied
+the rules of the order, and was wise, learned, intelligent,
+modest, conscientious, and ready to submit himself to discipline.
+And he went to his companions and friends among the bhikkhus,
+saying: "This is no offence, friends; this is no reason for a
+sentence of expulsion. I am not guilty. The verdict is
+unconstitutional and invalid. Therefore I consider myself still
+as a member of the order. May the venerable brethren assist me in
+maintaining my right."                                               2
+
+Those who sided with the expelled brother went to the bhikkhus
+who had pronounced the sentence, saying: "This is no offence";
+while the bhikkhus who had pronounced the sentence replied: "This
+is an offence."                                                      3
+
+Thus altercations and quarrels arose, and the Sangha was divided
+into two parties, reviling and slandering each other.                4
+
+And all these happenings were reported to the Blessed One.           5
+
+Then the Blessed One went to the place where the bhikkhus were
+who had pronounced the sentence of expulsion, and said to them:
+"Do not think, O bhikkhus, that you are to pronounce expulsion
+against a bhikkhu, whatever be the facts of the case, simply by
+saying: 'It occurs to us that it is so, and therefore we are
+pleased to proceed thus against our brother.' Let those bhikkhus
+who frivolously pronounce a sentence against a brother who knows
+the Dharma and the rules of the order, who is learned, wise,
+intelligent, modest, conscientious, and ready to submit himself
+to discipline, stand in awe of causing divisions. They must not
+pronounce a sentence of expulsion against a brother merely
+because he refuses to see his offence."                              6
+
+Then the Blessed One rose and went to the brethren who sided with
+the expelled brother and said to them: "Do not think, O bhikkhus,
+that if you have given offence you need not atone for it,
+thinking: 'We are without offence.' When a bhikkhu has committed
+an offence, which he considers no offence while the brotherhood
+consider him guilty, he should think: 'These brethren know the
+Dharma and the rules of the order; they are learned, wise,
+intelligent, modest, conscientious, and ready to submit
+themselves to discipline; it is impossible that they should on my
+account act with selfishness or in malice or in delusion or in
+fear.' Let him stand in awe of causing divisions, and rather
+acknowledge his offence on the authority of his brethren."           7
+
+Both parties continued to keep Uposatha and perform official acts
+independently of one another; and when their doings were related
+to the Blessed One, he ruled that the keeping of Uposatha and the
+performance of official acts were lawful, unobjectionable, and
+valid for both parties. For he said: "The bhikkhus who side with
+the expelled brother form a different communion from those who
+pronounced the sentence. There are venerable brethren in both
+parties. As they do not agree, let them keep Uposatha and perform
+official acts separately."                                           8
+
+And the Blessed One reprimanded the quarrelsome bhikkhus saying
+to them:                                                             9
+
+"Loud is the voice which worldlings make; but how can they be
+blamed when divisions arise also in the Sangha? Hatred is not
+appeased in those who think: 'He has reviled me, he has wronged
+me, he has injured me.'                                             10
+
+"For not by hatred is hatred appeased. Hatred is appeased by
+not-hatred. This is an eternal law.                                 11
+
+"There are some who do not know the need of self-restraint; if
+they are quarrelsome we may excuse their behavior. But those who
+know better, should learn to live in concord.                       12
+
+"If a man finds a wise friend who lives righteously and is
+constant in his character, he may live with him, overcoming all
+dangers, happy and mindful.                                         13
+
+"But if he finds not a friend who lives righteously and is
+constant in his character, let him rather walk alone, like a king
+who leaves his empire and the cares of government behind him to
+lead a life of retirement like a lonely elephant in the forest.     14
+
+"With fools there is no companionship. Rather than to live with
+men who are selfish, vain, quarrelsome, and obstinate let a man
+walk alone."                                                        15
+
+And the Blessed One thought to himself: "It is no easy task to
+instruct these headstrong and infatuate fools." And he rose from
+his seat and went away.                                             16
+
+
+
+
+XXXVII.
+
+THE RE-ESTABLISHMENT OF CONCORD.
+
+
+Whilst the dispute between the parties was not yet settled, the
+Blessed One left Kosambi, and wandering from place to place he
+came at last to Savatthi.                                            1
+
+And in the absence of the Blessed One the quarrels grew worse, so
+that the Jay devotees of Kosambi became annoyed and they said:
+"These quarrelsome monks are a great nuisance and will bring upon
+us misfortunes. Worried by their altercations the Blessed One is
+gone, and has selected another abode for his residence. Let us,
+therefore, neither salute the bhikkhus nor support them. They are
+not worthy of wearing yellow robes, and must either propitiate
+the Blessed One, or return to the world."                            2
+
+And the bhikkhus of Kosambi, when no longer honored and no longer
+supported by the lay devotees, began to repent and said: "Let us
+go to the Blessed One and let him settle the question of our
+disagreement."                                                       3
+
+And both parties went to Savatthi to the Blessed One. And the
+venerable Sariputta, having heard of their arrival, addressed the
+Blessed One and said: "These contentious, disputatious, and
+quarrelsome bhikkhus of Kosambi, the authors of dissensions, have
+come to Savatthi. How am I to behave, O Lord, toward those
+bhikkhus."                                                           4
+
+"Do not reprove them, Sariputta," said the Blessed One, "for
+harsh words do not serve as a remedy and are pleasant to no one.
+Assign separate dwelling-places to each party and treat them with
+impartial justice. Listen with patience to both parties. He alone
+who weighs both sides is called a muni. When both parties have
+presented their case, let the Sangha come to an agreement and
+declare the re-establishment of concord."                            5
+
+And Pajapati, the matron, asked the Blessed One for advice, and
+the Blessed One said: "Let both parties enjoy the gifts of lay
+members, be they robes or food, as they may need, and let no one
+receive any noticeable preference over any other."                   6
+
+And the venerable Upali, having approached the Blessed One, asked
+concerning the re-establishment of peace in the Sangha: "Would it
+be right, O Lord," said he, "that the Sangha, to avoid further
+disputations, should declare the restoration of concord without
+inquiring into the matter of the quarrel?"                           7
+
+And the Blessed One said:                                            8
+
+"If the Sangha declares the re-establishment of concord without
+having inquired into the matter, the declaration is neither right
+nor lawful.                                                          9
+
+"There are two ways of re-establishing concord; one is in the
+letter, and the other one is in the spirit and in the letter.       10
+
+"If the Sangha declares the re-establishment of concord without
+having inquired into the matter, the peace is concluded in the
+letter only. But if the Sangha, having inquired into the matter
+and having gone to the bottom of it, decides to declare the
+re-establishment of concord, the peace is concluded in the spirit
+and also in the letter.                                             11
+
+"The concord re-established in the spirit and in the letter is
+alone right and lawful."                                            12
+
+And the Blessed One addressed the bhikkhus and told them the
+story of Prince Dighavu, the Long-lived. He said:                   13
+
+"In former times, there lived at Benares a powerful king whose
+name was Brahmadatta of Kasi; and he went to war against Dighiti,
+the Long-suffering, a king of Kosala, for he thought, 'The
+kingdom of Kosala is small and Dighiti will not be able to resist
+my armies.'                                                         14
+
+"And Dighiti, seeing that resistance was impossible against the
+great host of the king of Kasi, fled, leaving his little kingdom
+in the hands of Brahmadatta; and having wandered from place to
+place, he came at last to Benares, and lived there with his
+consort in a potter's dwelling outside the town.                    15
+
+"And the queen bore him a son and they called him Dighavu.          16
+
+"When Dighavu had grown up, the king thought to himself: 'King
+Brahmadatta has done us great harm, and he is fearing our
+revenge; he will seek to kill us. Should he find us he will slay
+all three of us.' And he sent his son away, and Dighavu having
+received a good education from his father, applied himself
+diligently to learn all arts, becoming very skilful and wise.       17
+
+"At that time the barber of king Dighiti dwelt at Benares, and he
+saw the king, his former master, and, being of an avaricious
+nature, betrayed him to King Brahmadatta.                           18
+
+"When Brahmadatta, the king of Kasi, heard that the fugitive king
+of Kosala and his queen, unknown and in disguise, were living a
+quiet life in a potter's dwelling, he ordered them to be bound
+and executed; and the sheriff to whom the order was given seized
+king Dighiti and led him to the place of execution.                 19
+
+"While the captive king was being led through the streets of
+Benares he saw his son who had returned to visit his parents,
+and, careful not to betray the presence of his son, yet anxious
+to communicate to him his last advice, he cried: 'O Dighavu, my
+son! Be not far-sighted, be not near-sighted, for not by hatred
+is hatred appeased; hatred is appeased by not-hatred only.'         20
+
+"The king and queen of Kosala were executed, but Dighavu their
+son bought strong wine and made the guards drunk. When the night
+arrived he laid the bodies of his parents upon a funeral pyre and
+burned them with all honors and religious rites.                    21
+
+"When king Brahmadatta heard of it, he became afraid, for he
+thought, 'Dighavu, the son of king Dighiti, is a wise youth and
+he will take revenge for the death of his parents. If he espies a
+favorable opportunity, he will assassinate me.'                     22
+
+"Young Dighavu went to the forest and wept to his heart's
+content. Then he wiped his tears and returned to Benares. Hearing
+that assistants were wanted in the royal elephants' stable, he
+offered his services and was engaged by the master of the
+elephants.                                                          23
+
+"And it happened that the king heard a sweet voice ringing
+through the night and singing to the lute a beautiful song that
+gladdened his heart. And having inquired among his attendants who
+the singer might be, was told that the master of the elephants
+had in his service a young man of great accomplishments, and
+beloved by all his comrades. They said, 'He is wont to sing to
+the lute, and he must have been the singer that gladdened the
+heart of the king.'                                                 24
+
+"And the king summoned the young man before him and, being much
+pleased with Dighavu, gave him employment in the royal castle.
+Observing how wisely the youth acted, how modest he was and yet
+punctilious in the performance of his work, the king very soon
+gave him a position of trust.                                       25
+
+"Now it came to pass that the king went hunting and became
+separated from his retinue, young Dighavu alone remaining with
+him. And the king worn out from the hunt laid his head in the lap
+of young Dighavu and slept.                                         26
+
+"And Dighavu thought: 'People will forgive great wrongs which
+they have suffered, but they will never be at ease about the
+wrongs which they themselves have done. They will persecute their
+victims to the bitter end. This king Brahmadatta has done us
+great injury, he robbed us of our kingdom and slew my father and
+my mother. He is now in my power.' Thinking thus he unsheathed
+his sword.                                                          27
+
+"Then Dighavu thought of the last words of his father. 'Be not
+far-sighted, be not near-sighted. For not by hatred is hatred
+appeased. Hatred is appeased by not-hatred alone.' Thinking thus,
+he put his sword back into the sheath.                              28
+
+"The king became restless in his sleep and he awoke, and when the
+youth asked, 'Why art thou frightened, O king?' he replied: 'My
+sleep is always restless because I often dream that young Dighavu
+is coming upon me with his sword. While I lay here with my head
+in thy lap I dreamed the dreadful dream again; and I awoke full
+of terror and alarm.'                                               29
+
+"Then the youth, laying his left hand upon the defenceless king's
+head and with his right hand drawing his sword, said: 'I am
+Dighavu, the son of king Dighiti, whom thou hast robbed of his
+kingdom and slain together with his queen, my mother. I know that
+men overcome the hatred entertained for wrongs which they have
+suffered much more easily than for the wrongs which they have
+done, and so I cannot expect that thou wilt take pity on me; but
+now a chance for revenge has come to me.'                           30
+
+"The king seeing that he was at the mercy of young Dighavu raised
+his hands and said: 'Grant me my life, my dear Dighavu, grant me
+my life. I shall be forever grateful to thee.'                      31
+
+"And Dighavu said without bitterness or ill-will: 'How can I
+grant thee thy life, O king, since my life is endangered by thee.
+I do not mean to take thy life. It is thou, O king, who must
+grant me my life.'                                                  32
+
+"And the king said: 'Well, my dear Dighavu, then grant me my
+life, and I will grant thee thine.'                                 33
+
+"Thus, king Brahmadatta of Kasi and young Dighavu granted each
+other's life and took each other's hand and swore an oath not to
+do any harm to each other.                                          34
+
+"And king Brahmadatta of Kasi said to young Dighavu: 'Why did
+thy father say to thee in the hour of his death: "Be not
+far-sighted, be not near-sighted, for hatred is not appeased by
+hatred. Hatred is appeased by not-hatred alone,"--what did thy
+father mean by that?'                                               35
+
+"The youth replied: 'When my father, O king, in the hour of his
+death said: "Be not far-sighted," he meant, Let not thy hatred go
+far. And when my father said, "Be not near-sighted," he meant, Be
+not hasty to fall out with thy friends. And when he said, "For
+not by hatred is hatred appeased; hatred is appeased by
+not-hatred," he meant this: Thou hast killed my father and
+mother, O king, and if I should deprive thee of thy life, then
+thy partisans in turn would take away my life; my partisans again
+would deprive thine of their lives. Thus by hatred, hatred would
+not be appeased. But now, O king, thou hast granted me my life,
+and I have granted thee thine; thus by not-hatred hatred has been
+appeased.'                                                          36
+
+"Then king Brahmadatta of Kasi thought: 'How wise is young
+Dighavu that he understands in its full extent the meaning of
+what his father spoke concisely.' And the king gave him back his
+father's kingdom and gave him his daughter in marriage."            37
+
+Having finished the story, the Blessed One said: "Brethren, ye
+are my lawful sons in the faith, begotten by the words of my
+mouth. Children ought not to trample under foot the counsel given
+them by their father; do ye henceforth follow my admonitions."      38
+
+Then the bhikkhus met in conference; they discussed their
+differences in mutual good will, and the concord of the Sangha
+was re-established.                                                 39
+
+
+
+
+XXXVIII.
+
+THE BHIKKHUS REBUKED.
+
+
+And it happened that the Blessed One walked up and down in the
+open air unshod.                                                     1
+
+When the elders saw that the Blessed One walked unshod, they put
+away their shoes and did likewise. But the novices did not heed
+the example of their elders and kept their feet covered.             2
+
+Some of the brethren noticed the irreverent behavior of the
+novices and told the Blessed One; and the Blessed One rebuked the
+novices and said: "If the brethren, even now, while I am yet
+living, show so little respect and courtesy to one another, what
+will they do when I have passed away?"                               3
+
+And the Blessed One was filled with anxiety for the welfare of
+the truth; and he continued:                                         4
+
+"Even the laymen, O bhikkhus, who move in the world, pursuing
+some handicraft that they may procure them a living, will be
+respectful, affectionate, and hospitable to their teachers. Do
+ye, therefore, O bhikkhus, so let your light shine forth, that
+ye, having left the world and devoted your entire life to
+religion and to religious discipline, may observe the rules of
+decency, be respectful, affectionate, and hospitable to your
+teachers and superiors, or those who rank as your teachers and
+superiors. Your demeanor, O bhikkhus, does not conduce to the
+conversion of the unconverted and to the increase of the number
+of the faithful. It serves, O bhikkhus, to repel the unconverted
+and to estrange them. I exhort you to be more considerate in the
+future, more thoughtful and more respectful"                         5
+
+
+
+
+XXXIX.
+
+DEVADATTA.
+
+
+When Devadatta, the son of Suprabuddha and a brother of
+Yasodhara, became a disciple, he cherished the hope of attaining
+the same distinctions and honors as Gotama Siddhattha. Being
+disappointed in his ambitions, he conceived in his heart a
+jealous hatred, and, attempting to excel the Perfect One in
+virtue, he found fault with his regulations and reproved them as
+too lenient.                                                         1
+
+Devadatta went to Rajagaha and gained the ear of Ajatasattu, the
+son of King Bimbisara. And Ajatasattu built a new vihara for
+Devadatta, and founded a sect whose disciples were pledged to
+severe rules and self-mortification.                                 2
+
+Soon afterwards the Blessed One himself came to Rajagaha and
+stayed at the Veluvana vihara.                                       3
+
+Devadatta called on the Blessed One, requesting him to sanction
+his rules of greater stringency, by which a greater holiness
+might be procured. "The body," he said, "consists of its
+thirty-two parts and has no divine attributes. It is conceived in
+sin and born in corruption. Its attributes are liability to pain
+and dissolution, for it is impermanent. It is the receptacle of
+karma which is the curse of our former existences; it is the
+dwelling-place of sin and diseases and its organs constantly
+discharge disgusting secretions. Its end is death and its goal
+the charnel house. Such being the condition of the body it
+behooves us to treat it as a carcass full of abomination and to
+clothe it in such rags only as have been gathered in cemeteries
+or upon dung-hills."                                                 4
+
+The Blessed One said: "Truly, the body is full of impurity and
+its end is the charnel house, for it is impermanent and destined
+to be dissolved into its elements. But being the receptacle of
+karma, it lies in our power to make it a vessel of truth and not
+of evil. It is not good to indulge in the pleasures of the body,
+but neither is it good to neglect our bodily needs and to heap
+filth upon impurities. The lamp that is not cleansed and not
+filled with oil will be extinguished, and a body that is unkempt,
+unwashed, and weakened by penance will not be a fit receptacle
+for the light of truth. Attend to your body and its needs as you
+would treat a wound which you care for without loving it. Severe
+rules will not lead the disciples on the middle path which I have
+taught. Certainly, no one can be prevented from keeping more
+stringent rules, if he sees fit to do so, but they should not be
+imposed upon any one, for they are unnecessary."                     5
+
+Thus the Tathagata refused Devadatta's proposal; and Devadatta
+left the Buddha and went into the vihara speaking evil of the
+Lord's path of salvation as too lenient and altogether
+insufficient.                                                        6
+
+When the Blessed One heard of Devadatta's intrigues, he said:
+"Among men there is no one who is not blamed. People blame him
+who sits silent and him who speaks, they also blame the man who
+preaches the middle path."                                           7
+
+Devadatta instigated Ajatasattu to plot against his father
+Bimbisara, the king, so that the prince would no longer be
+subject to him; Bimbisara was imprisoned by his son in a tower
+where he died leaving the kingdom of Magadha to his son
+Ajatasattu.                                                          8
+
+The new king listened to the evil advice of Devadatta, and he
+gave orders to take the life of the Tathagata. However, the
+murderers sent out to kill the Lord could not perform their
+wicked deed, and became converted as soon as they saw him and
+listened to his preaching. The rock hurled down from a precipice
+upon the great Master split in twain, and the two pieces passed
+by on either side without doing any harm. Nalagiri, the wild
+elephant let loose to destroy the Lord, became gentle in his
+presence; and Ajatasattu, suffering greatly from the pangs of
+his conscience, went to the Blessed One and sought peace in his
+distress.                                                            9
+
+The Blessed One received Ajatasattu kindly and taught him the way
+of salvation; but Devadatta still tried to become the founder of
+a religious school of his own.                                      10
+
+Devadatta did not succeed in his plans and having been abandoned
+by many of his disciples, he fell sick, and then repented. He
+entreated those who had remained with him to carry his litter to
+the Buddha, saying: "Take me, children, take me to him; though I
+have done evil to him, I am his brother-in-law. For the sake of
+our relationship the Buddha will save me." And they obeyed,
+although reluctantly.                                               11
+
+And Devadatta in his impatience to see the Blessed One rose from
+his litter while his carriers were washing their hands. But his
+feet burned under him; he sank to the ground; and, having chanted
+a hymn on the Buddha, died.                                         12
+
+
+
+
+XL.
+
+NAME AND FORM.
+
+
+On one occasion the Blessed One entered the assembly hall and the
+brethren hushed their conversation.                                  1
+
+When they had greeted him with clasped hands, they sat down and
+became composed. Then the Blessed One said: "Your minds are
+inflamed with intense interest; what was the topic of your
+discussion?"                                                         2
+
+And Sariputta rose and spake: "World-honored master, we were
+discussing the nature of man's own existence. We were trying to
+grasp the mixture of our own being which is called Name and Form.
+Every human being consists of conformations, and there are three
+groups which are not corporeal. They are sensation, perception,
+and the dispositions, all three constitute consciousness and
+mind, being comprised under the term Name. And there are four
+elements, the earthy element, the watery element, the fiery
+element, and the gaseous element, and these four elements
+constitute man's bodily form, being held together so that this
+machine moves like a puppet. How does this name and form endure
+and how can it live?"                                                3
+
+Said the Blessed One: "Life is instantaneous and living is dying.
+Just as a chariot-wheel in rolling rolls only at one point of the
+tire, and in resting rests only at one point; in exactly the same
+way, the life of a living being lasts only for the period of one
+thought. As soon as that thought has ceased the being is said to
+have ceased.                                                         4
+
+"As it has been said:--'The being of a past moment of thought has
+lived, but does not live, nor will it live. The being of a future
+moment of thought will live, but has not lived, nor does it live.
+The being of the present moment of thought does live, but has not
+lived, nor will it live.'"                                           5
+
+"As to Name and Form we must understand how they interact. Name
+has no power of its own, nor can it go on of its own impulse,
+either to eat, or to drink, or to utter sounds, or to make a
+movement. Form also is without power and cannot go on of its own
+impulse. It has no desire to eat, or to drink, or to utter
+sounds, or to make a movement. But Form goes on when supported by
+Name, and Name when supported by Form. When Name has a desire to
+eat, or to drink, or to utter sounds, or to make a movement, then
+Form eats, drinks, utters sounds, makes a movement.                  6
+
+"It is as if two men, the one blind from birth and the other a
+cripple, were desirous of going traveling, and the man blind from
+birth were to say to the cripple as follows: 'See here! I am able
+to use my legs, but I have no eyes with which to see the rough
+and the smooth places in the road.'                                  7
+
+"And the cripple were to say to the man blind from birth as
+follows: 'See here! I am able to use my eyes, but I have no legs
+with which to go forward and back.'                                  8
+
+"And the man blind from birth, pleased and delighted, were to
+mount the cripple on his shoulders. And the cripple sitting on
+the shoulders of the man blind from birth were to direct him,
+saying, 'Leave the left and go to the right; leave the right and
+go to the left.'                                                     9
+
+"Here the man blind from birth is without power of his own, and
+weak, and cannot go of his own impulse or might. The cripple also
+is without power of his own, and weak, and cannot go of his own
+impulse or might. Yet when they mutually support one another it
+is not impossible for them to go.                                   10
+
+"In exactly the same way Name is without power of its own, and
+cannot spring up of its own might, nor perform this or that
+action. Form also is without power of its own, and cannot spring
+up of its own might, nor perform this or that action. Yet when
+they mutually support one another it is not impossible for them
+to spring up and go on.                                             11
+
+"There is no material that exists for the production of Name and
+Form; and when Name and Form cease, they do not go anywhither in
+space. After Name and Form have ceased, they do not exist
+anywhere in the shape of heaped-up music material. Thus when a
+lute is played upon, there is no previous store of sound; and
+when the music ceases it does not go anywhither in space. When it
+has ceased, it exists nowhere in a stored-up state. Having
+previously been non-existent, it came into existence on account
+of the structure and stem of the lute and the exertions of the
+performer; and as it came into existence so it passes away. In
+exactly the same way, all the elements of being, both corporeal
+and non-corporeal come into existence after having previously
+been non-existent; and having come into existence pass away.        12
+
+"There is not a self residing in Name and Form, but the
+cooperation of the conformations produces what people call a man.   13
+
+"Just as the word 'chariot' is but a mode of expression for axle,
+wheels, the chariot-body and other constituents in their proper
+combination, so a living being is the appearance of the groups
+with the four elements as they are joined in a unit. There is no
+self in the carriage and there is no self in man.                   14
+
+"O bhikkhus, this doctrine is sure and an eternal truth, that
+there is no self outside of its parts. This self of ours which
+constitutes Name and Form is a combination of the groups with the
+four elements, but there is no ego entity, no self in itself.       15
+
+"Paradoxical though it may sound: There is a path to walk on,
+there is walking being done, but there is no traveler. There are
+deeds being done, but there is no doer. There is a blowing of the
+air, but there is no wind that does the blowing. The thought of
+self is an error and all existences are as hollow as the plantain
+tree and as empty as twirling water bubbles.                        16
+
+"Therefore, O bhikkhus, as there is no self, there is no
+transmigration of a self; but there are deeds and the continued
+effect of deeds. There is a rebirth of karma; there is
+reincarnation. This rebirth, this reincarnation, this
+reappearance of the conformations is continuous and depends on
+the law of cause and effect. Just as a seal is impressed upon the
+wax reproducing the configurations of its device, so the thoughts
+of men, their characters, their aspirations are impressed upon
+others in continuous transference and continue their karma, and
+good deeds will continue in blessings while bad deeds will
+continue in curses.                                                 17
+
+"There is no entity here that migrates, no self is transferred
+from one place to another; but there is a voice uttered here and
+the echo of it comes back. The teacher pronounces a stanza and
+the disciple who attentively listens to his teacher's
+instruction, repeats the stanza. Thus the stanza is reborn in the
+mind of the disciple.                                               18
+
+"The body is a compound of perishable organs. It is subject to
+decay; and we should take care of it as of a wound or a sore; we
+should attend to its needs without being attached to it, or
+loving it.                                                          19
+
+"The body is like a machine, and there is no self in it that
+makes it walk or act, but the thoughts of it, as the windy
+elements, cause the machine to work.                                20
+
+"The body moves about like a cart. Therefore 'tis said:             21
+
+     "As ships are by the wind impelled,
+     As arrows from their bowstrings speed,
+     So likewise when the body moves
+     The windy element must lead.                                   22
+
+     "Machines are geared to work by ropes;
+     So too this body is, in fact,
+     Directed by a mental pull
+     Whene'er it stand or sit or act.                               23
+
+     "No independent self is here
+     That could intrinsic forces prove
+     To make man act without a cause,
+     To make him stand or walk or move.                             24
+
+"He only who utterly abandons all thought of the ego escapes the
+snares of the Evil One; he is out of the reach of Mara.             25
+
+"Thus says the pleasure-promising tempter:                          26
+
+     "So long as to the things
+     Called 'mine' and 'I' and 'me'
+     Thine anxious heart still clings,
+     My snares thou canst not flee."                                27
+
+"The faithful disciple replies:                                     28
+
+     "Naught's mine and naught of me,
+     The self I do not mind!
+     Thus Mara, I tell thee,
+     My path thou canst not find."                                  29
+
+"Dismiss the error of the self and do not cling to possessions
+which are transient but perform deeds that are good, for deeds
+are enduring and in deeds your karma continues.                     30
+
+"Since then, O bhikkhus, there is no self, there can not be any
+after life of a self. Therefore abandon all thought of self. But
+since there are deeds and since deeds continue, be careful with
+your deeds.                                                         31
+
+"All beings have karma as their portion: they are heirs of their
+karma; they are sprung from their karma; their karma is their
+kinsman; their karma is their refuge; karma allots beings to
+meanness or to greatness.                                           32
+
+"Assailed by death in life's last throes On quitting all thy joys
+and woes What is thine own, thy recompense? What stays with thee
+when passing hence? What like a shadow follows thee And will
+Beyond thine heirloom be?                                           33
+
+"T'is deeds, thy deeds, both good and bad; Naught else can after
+death be had. Thy deeds are thine, thy recompense; They are thine
+own when going hence; They like a shadow follow thee And will
+Beyond thine heirloom be.                                           34
+
+"Let all then here perform good deeds, For future weal a treasure
+store; There to reap crops from noble seeds, A bliss increasing
+evermore."                                                          35
+
+
+
+
+XLI.
+
+THE GOAL.
+
+
+And the Blessed One thus addressed the bhikkhus:                     1
+
+"It is through not understanding the four noble truths, O
+bhikkhus, that we had to wander so long in the weary-path of
+samsara, both you and I.                                             2
+
+"Through contact thought is born from sensation, and is reborn by
+a reproduction of its form. Starting from the simplest forms, the
+mind rises and falls according to deeds, but the aspirations of a
+Bodhisatta pursue the straight path of wisdom and righteousness,
+until they reach perfect enlightenment in the Buddha.                3
+
+"All creatures are what they are through the karma of their deeds
+done in former and in present existences.                            4
+
+"The rational nature of man is a spark of the true light; it is
+the first step on the upward road. But new births are required to
+insure an ascent to the summit of existence, the enlightenment of
+mind and heart, where the immeasurable light of moral
+comprehension is gained which is the source of all righteousness.    5
+
+"Having attained this higher birth, I have found the truth and
+have taught you the noble path that leads to the city of peace.      6
+
+"I have shown you the way to the lake of Ambrosia, which washes
+away all evil desire.                                                7
+
+"I have given you the refreshing drink called the perception of
+truth, and he who drinks of it becomes free from excitement,
+passion, and wrong-doing.                                            8
+
+"The very gods envy the bliss of him who has escaped from the
+floods of passion and has climbed the shores of Nirvana. His
+heart is cleansed from all defilement and free from all illusion.    9
+
+"He is like unto the lotus which grows in the water, yet not a
+drop of water adheres to its petals.                                10
+
+"The man who walks in the noble path lives in the world, and yet
+his heart is not defiled by worldly desires.                        11
+
+"He who does not see the four noble truths, he who does not
+understand the three characteristics and has not grounded himself
+in the uncreate, has still a long path to traverse by repeated
+births through the desert of ignorance with its mirages of
+illusion and through the morass of wrong.                           12
+
+"But now that you have gained comprehension, the cause of further
+migrations and aberrations is removed. The goal is reached. The
+craving of selfishness is destroyed, and the truth is attained.     13
+
+"This is true deliverance; this is salvation; this is heaven and
+the bliss of a life immortal."                                      14
+
+
+
+
+XLII.
+
+MIRACLES FORBIDDEN.
+
+
+Jotikkha, the son of Subhadda, was a householder living in
+Rajagaha. Having received a precious bowl of sandalwood decorated
+with jewels, he erected a long pole before his house and put the
+bowl on its top with this legend: "Should a samana take this bowl
+down without using a ladder or a stick with a hook, or without
+climbing the pole, but by magic power, he shall receive as reward
+whatever he desires."                                                1
+
+And the people came to the Blessed One, full of wonder and their
+mouths overflowing with praise, saying: "Great is the Tathagata.
+His disciples perform miracles. Kassapa, the disciple of the
+Buddha, saw the bowl on Jotikkha's pole, and, stretching out his
+hand, he took it down, carrying it away in triumph to the
+vihara."                                                             2
+
+When the Blessed One heard what had happened, he went to Kassapa,
+and, breaking the bowl to pieces, forbade his disciples to
+perform miracles of any kind.                                        3
+
+Soon after this it happened that in one of the rainy seasons many
+bhikkhus were staying in the Vajji territory during a famine. And
+one of the bhikkhus proposed to his brethren that they should
+praise one another to the householders of the village, saying:
+"This bhikkhu is a saint, he has seen celestial visions; and that
+bhikkhu possesses supernatural gifts; he can work miracles." And
+the villagers said: "It is lucky, very lucky for us, that such
+saints are spending the rainy season with us." And they gave
+willingly and abundantly, and the bhikkhus prospered and did not
+surfer from the famine.                                              4
+
+When the Blessed One heard it, he told Ananda to call the
+bhikkhus together, and he asked them: "Tell me, O bhikkhus, when
+does a bhikkhu cease to be a bhikkhu?"                               5
+
+And Sariputta replied:                                               6
+
+"An ordained disciple must not commit any unchaste act. The
+disciple who commits an unchaste act is no longer a disciple of
+the Sakyamuni.                                                       7
+
+"Again, an ordained disciple must not take except what has been
+given him. The disciple who takes, be it so little as a penny's
+worth, is no longer a disciple of the Sakyamuni.                     8
+
+"And lastly, an ordained disciple must not knowingly and
+malignantly deprive any harmless creature of life, not even an
+earth-worm or an ant. The disciple who knowingly and malignantly
+deprives any harmless creature of its life is no longer a
+disciple of the Sakyamuni.                                           9
+
+"These are the three great prohibitions."                           10
+
+And the Blessed One addressed the bhikkhus and said:                11
+
+"There is another great prohibition which I declare to you:         12
+
+"An ordained disciple must not boast of any superhuman
+perfection. The disciple who with evil intent and from
+covetousness boasts of a superhuman perfection, be it celestial
+visions or miracles, is no longer a disciple of the Sakyamuni.      13
+
+"I forbid you, O bhikkhus, to employ any spells or supplications,
+for they are useless, since the law of karma governs all things.
+He who attempts to perform miracles has not understood the
+doctrine of the Tathagata."                                         14
+
+
+
+
+XLIII.
+
+THE VANITY OF WORLDLINESS.
+
+
+There was a poet who had acquired the spotless eye of truth, and
+he believed in the Buddha, whose doctrine gave him peace of mind
+and comfort in the hour of affliction.                               1
+
+And it happened that an epidemic swept over the country in which
+he lived, so that many died, and the people were terrified. Some
+of them trembled with fright, and in anticipation of their fate
+were smitten with all the horrors of death before they died,
+while others began to be merry, shouting loudly, "Let us enjoy
+ourselves to-day, for we know not whether to-morrow we shall
+live"; yet was their laughter no genuine gladness, but a mere
+pretence and affectation.                                            2
+
+Among all these worldly men and women trembling with anxiety, the
+Buddhist poet lived in the time of the pestilence, as usual, calm
+and undisturbed, helping wherever he could and ministering unto
+the sick, soothing their pains by medicine and religious
+consolation.                                                         3
+
+And a man came to him and said: "My heart is nervous and excited,
+for I see people die. I am not anxious about others, but I
+tremble because of myself. Help me; cure me of my fear."             4
+
+The poet replied: "There is help for him who has compassion on
+others, but there is no help for thee so long as thou clingest to
+thine own self alone. Hard times try the souls of men and teach
+them righteousness and charity. Canst thou witness these sad
+sights around thee and still be filled with selfishness? Canst
+thou see thy brothers, sisters, and friends suffer, yet not
+forget the petty cravings and lust of thine own heart?"              5
+
+Noticing the desolation in the mind of the pleasure-seeking man,
+the Buddhist poet composed this song and taught it to the
+brethren in the vihara:                                              6
+
+     "Unless refuge you take in the Buddha and find in Nirvana rest
+     Your life is but vanity--empty and desolate vanity.
+     To see the world is idle, and to enjoy life is empty.
+     The world, including man, is but like a phantom, and the
+                             hope of heaven is as a mirage.          7
+
+     "The worldling seeks pleasures fattening himself like a
+                             caged fowl.
+     But the Buddhist saint flies up to the sun like the wild crane.
+     The fowl in the coop has food but will soon be boiled
+                             in the pot.
+     No provisions are given to the wild crane, but the heavens
+                             and the earth are his."                 8
+
+     The poet said: "The times are hard and teach the people
+     a lesson; yet do they not heed it." And he composed
+     another poem on the vanity of worldliness:                      9
+
+     "It is good to reform, and it is good to exhort people to
+     reform.
+     The things of the world will all be swept away.
+     Let others be busy and buried with care.
+     My mind all unvexed shall be pure.                             10
+
+     "After pleasures they hanker and find no satisfaction;
+     Riches they covet and can never have enough.
+     They are like unto puppets held up by a string.
+     When the string breaks they come down with a shock.            11
+
+     "In the domain of death there are neither great nor small;
+     Neither gold nor silver is used, nor precious jewels.
+     No distinction is made between the high and the low.
+     And daily the dead are buried beneath the fragrant sod.        12
+
+     "Look at the sun setting behind the western hills.
+     You lie down to rest, but soon the cock will announce
+                              morn.
+     Reform to-day and do not wait until it be too late.
+     Do not say it is early, for the time quickly passes by.        13
+
+     "It is good to reform and it is good to exhort people to
+                              reform.
+     It is good to lead a righteous life and take refuge in the
+                              Buddha's name.
+     Your talents may reach to the skies, your wealth may be
+                              untold--
+     But all is in vain unless you attain the peace of Nirvana."    14
+
+
+
+XLIV.
+
+SECRECY AND PUBLICITY.
+
+
+The Buddha said: "Three things, O disciples, are characterized by
+secrecy: love affairs, priestly wisdom, and all aberrations from
+the path of truth.                                                   1
+
+"Women who are in love, O disciples, seek secrecy and shun
+publicity; priests who claim to be in possession of special
+revelations, O disciples, seek secrecy and shun publicity; all
+those who stray from the path of truth, O disciples, seek secrecy
+and shun publicity.                                                  2
+
+"Three things, O disciples, shine before the world and cannot be
+hidden. What are the three?                                          3
+
+"The moon, O disciples, illumines the world and cannot be hidden;
+the sun, O disciples, illumines the world and cannot be hidden;
+and the truth proclaimed by the Tathagata illumines the world and
+cannot be hidden. These three things, O disciples, illumine the
+world and cannot be hidden. There is no secrecy about them."         4
+
+
+
+
+XLV.
+
+THE ANNIHILATION OF SUFFERING.
+
+
+And the Buddha said: "What, my friends, is evil?                     1
+
+"Killing is evil; stealing is evil; yielding to sexual passion is
+evil; lying is evil; slandering is evil; abuse is evil; gossip is
+evil; envy is evil; hatred is evil; to cling to false doctrine is
+evil; all these things, my friends, are evil.                        2
+
+"And what, my friends, is the root of evil?                          3
+
+"Desire is the root of evil; hatred is the root of evil; illusion
+is the root of evil; these things are the root of evil.              4
+
+"What, however, is good?                                             5
+
+"Abstaining from killing is good; abstaining from theft is good;
+abstaining from sensuality is good; abstaining from falsehood is
+good; abstaining from slander is good; suppression of unkindness
+is good; abandoning gossip is good; letting go all envy is good;
+dismissing hatred is good; obedience to the truth is good; all
+these things are good.                                               6
+
+"And what, my friends, is the root of the good?                      7
+
+"Freedom from desire is the root of the good; freedom from hatred
+and freedom from illusion; these things, my friends, are the root
+of the good.                                                         8
+
+"What, however, O brethren, is suffering? What is the origin of
+suffering? What is the annihilation of suffering?                    9
+
+"Birth is suffering; old age is suffering; disease is suffering;
+death is suffering; sorrow and misery are suffering; affliction
+and despair are suffering; to be united with loathsome things is
+suffering; the loss of that which we love and the failure in
+attaining that which is longed for are suffering; all these
+things, O brethren, are suffering.                                  10
+
+"And what, O brethren, is the origin of suffering?                  11
+
+"It is lust, passion, and the thirst for existence that yearns
+for pleasure everywhere, leading to a continual rebirth! It is
+sensuality, desire, selfishness; all these things, O brethren,
+are the origin of suffering.                                        12
+
+"And what is the annihilation of suffering?                         13
+
+"The radical and total annihilation of this thirst and the
+abandonment, the liberation, the deliverance from passion, that,
+O brethren, is the annihilation of suffering.                       14
+
+"And what, O brethren, is the path that leads to the annihilation
+of suffering?                                                       15
+
+"It is the holy eightfold path that leads to the annihilation of
+suffering, which consists of, right views, right decision, right
+speech, right action, right living, right struggling, right
+thoughts, and right meditation.                                     16
+
+"In so far, O friends, as a noble youth thus recognizes suffering
+and the origin of suffering, as he recognizes the annihilation of
+suffering, and walks on the path that leads to the annihilation
+of suffering, radically forsaking passion, subduing wrath,
+annihilating the vain conceit of the "I-am," leaving ignorance,
+and attaining to enlightenment, he will make an end of all
+suffering even in this life."                                       17
+
+
+
+
+XLVI.
+
+AVOIDING THE TEN EVILS.
+
+
+The Buddha said: "All acts of living creatures become bad by ten
+things, and by avoiding the ten things they become good. There
+are three evils of the body, four evils of the tongue, and three
+evils of the mind.                                                   1
+
+"The evils of the body are, murder, theft, and adultery, of the
+tongue, lying, slander, abuse, and idle talk; of the mind,
+covetousness, hatred, and error.                                     2
+
+"I exhort you to avoid the ten evils:                                3
+
+"I. Kill not, but have regard for life.                              4
+
+"II. Steal not, neither do ye rob; but help everybody to be
+master of the fruits of his labor.                                   5
+
+"III. Abstain from impurity, and lead a life of chastity.            6
+
+"IV. Lie not, but be truthful. Speak the truth with discretion,
+fearlessly and in a loving heart.                                    7
+
+"V. Invent not evil reports, neither do ye repeat them. Carp not,
+but look for the good sides of your fellow-beings, so that ye may
+with sincerity defend them against their enemies.                    8
+
+"VI. Swear not, but speak decently and with dignity.                 9
+
+"VII. Waste not the time with gossip, but speak to the purpose or
+keep silence.                                                       10
+
+"VIII. Covet not, nor envy, but rejoice at the fortunes of other
+people.                                                             11
+
+"IX. Cleanse your heart of malice and cherish no hatred, not even
+against your enemies; but embrace all living beings with
+kindness.                                                           12
+
+"X. Free your mind of ignorance and be anxious to learn the
+truth, especially in the one thing that is needful, lest you fall
+a prey either to scepticism or to errors. Scepticism will make
+you indifferent and errors will lead you astray, so that you
+shall not find the noble path that leads to life eternal."          13
+
+
+
+
+XLVII.
+
+THE PREACHER'S MISSION.
+
+
+And the Blessed One said to his disciples:                           1
+
+"When I have passed away and can no longer address you and edify
+your minds with religious discourse, select from among you men of
+good family and education to preach the truth in my stead. And
+let those men be invested with the robes of the Tathagata, let
+them enter into the abode of the Tathagata, and occupy the pulpit
+of the Tathagata.                                                    2
+
+"The robe of the Tathagata is sublime forbearance and patience.
+The abode of the Tathagata is charity and love of all beings. The
+pulpit of the Tathagata is the comprehension of the good law in
+its abstract meaning as well as in its particular application.       3
+
+"The preacher must propound the truth with unshrinking mind. He
+must have the power of persuasion rooted in virtue and in strict
+fidelity to his vows.                                                4
+
+"The preacher must keep in his proper sphere and be steady in his
+course. He must not flatter his vanity by seeking the company of
+the great, nor must he keep company with persons who are
+frivolous and immoral. When in temptation, he should constantly
+think of the Buddha and he will conquer.                             5
+
+"All who come to hear the doctrine, the preacher must receive
+with benevolence, and his sermon must be without invidiousness.      6
+
+"The preacher must not be prone to carp at others, or to blame
+other preachers; nor speak scandal, nor propagate bitter words.
+He must not mention by name other disciples to vituperate them
+and reproach their demeanor.                                         7
+
+"Clad in a clean robe, dyed with good color, with appropriate
+undergarments, he must ascend the pulpit with a mind free from
+blame and at peace with the whole world.                             8
+
+"He must not take delight in quarrelous disputations or engage in
+controversies so as to show the superiority of his talents, but
+be calm and composed.                                                9
+
+"No hostile feelings shall reside in his heart, and he must never
+abandon the disposition of charity toward all beings. His sole
+aim must be that all beings become Buddhas.                         10
+
+"Let the preacher apply himself with zeal to his work, and the
+Tathagata will show to him the body of the holy law in its
+transcendent glory. He shall be honored as one whom the Tathagata
+has blessed. The Tathagata blesses the preacher and also those
+who reverently listen to him and joyfully accept the doctrine.      11
+
+"All those who receive the truth will find perfect enlightenment.
+And, verily, such is the power of the doctrine that even by the
+reading of a single stanza, or by reciting, copying, and keeping
+in mind a single sentence of the good law, persons may be
+converted to the truth and enter the path of righteousness which
+leads to deliverance from evil.                                     12
+
+"Creatures that are swayed by impure passions, when they listen
+to the voice, will be purified. The ignorant who are infatuated
+with the follies of the world will, when pondering on the
+profundity of the doctrine, acquire wisdom. Those who act under
+the impulse of hatred will, when taking refuge in the Buddha, be
+filled with good-will and love.                                     13
+
+"A preacher must be full of energy and cheerful hope, never
+tiring and never despairing of final success.                       14
+
+"A preacher must be like a man in quest of water who digs a well
+in an arid tract of land. So long as he sees that the sand is dry
+and white, he knows that the water is still far off. But let him
+not be troubled or give up the task as hopeless. The work of
+removing the dry sand must be done so that he can dig down deeper
+into the ground. And often the deeper he has to dig, the cooler
+and purer and more refreshing will the water be.                    15
+
+"When after some time of digging he sees that the sand becomes
+moist, he accepts it as a token that the water is near.             16
+
+"So long as the people do not listen to the words of truth, the
+preacher knows that he has to dig deeper into their hearts; but
+when they begin to heed his words he apprehends that they will
+soon attain enlightenment.                                          17
+
+"Into your hands, O ye men of good family and education who take
+the vow of preaching the words of the Tathagata, the Blessed One
+transfers, intrusts, and commends the good law of truth.            18
+
+"Receive the good law of truth, keep it, read and reread it,
+fathom it, promulgate it, and preach it to all beings in all the
+quarters of the universe.                                           19
+
+"The Tathagata is not avaricious, nor narrow-minded, and he is
+willing to impart the perfect Buddha-knowledge unto all who are
+ready and willing to receive it. Be ye like unto him. Imitate him
+and follow his example in bounteously giving, showing, and
+bestowing the truth.                                                20
+
+"Gather round you hearers who love to listen to the benign and
+comforting words of the law; rouse the unbelievers to accept the
+truth and fill them with delight and joy. Quicken them, edify
+them, and lift them higher and higher until they see the truth
+face to face in all its splendor and infinite glory."               21
+
+When the Blessed One had thus spoken, the disciples said:           22
+
+"O thou who rejoicest in kindness having its source in
+compassion, thou great cloud of good qualities and of benevolent
+mind, thou quenchest the fire that vexeth living beings, thou
+pourest out nectar, the rain of the law!                            23
+
+"We shall do, O Lord, what the Tathagata commands. We shall
+fulfil his behest; the Lord shall find us obedient to his words."   24
+
+And this vow of the disciples resounded through the universe, and
+like an echo it came back from all the Bodhisattas who are to be
+and will come to preach the good law of Truth to future
+generations.                                                        25
+
+And the Blessed One said: "The Tathagata is like unto a powerful
+king who rules his kingdom with righteousness, but being attacked
+by envious enemies goes out to wage war against his foes. When
+the king sees his soldiers fight he is delighted with their
+gallantry and will bestow upon them donations of all kinds. Ye
+are the soldiers of the Tathagata, while Mara, the Evil One, is
+the enemy who must be conquered. And the Tathagata will give to
+his soldiers the city of Nirvana, the great capital of the good
+law. And when the enemy is overcome, the Dharma-raja, the great
+king of truth, will bestow upon all his disciples the most
+precious crown which jewel brings perfect enlightenment, supreme
+wisdom, and undisturbed peace."                                     26
+
+
+
+
+THE TEACHER.
+
+
+
+
+XLVIII.
+
+THE DHAMMAPADA.
+
+
+This is the Dhammapada, the path of religion pursued by those who
+are followers of the Buddha:                                         1
+
+Creatures from mind their character derive; mind-marshalled are
+they, mind-made. Mind is the source either of bliss or of
+corruption.                                                          2
+
+By oneself evil is done; by oneself one suffers; by oneself evil
+is left undone; by oneself one is purified. Purity and impurity
+belong to oneself, no one can purify another. 3 You yourself must
+make an effort. The Tathagatas are only preachers. The thoughtful
+who enter the way are freed from the bondage of Mara.                4
+
+He who does not rouse himself when it is time to rise; who,
+though young and strong, is full of sloth; whose will and
+thoughts are weak; that lazy and idle man will never find the way
+to enlightenment.                                                    5
+
+If a man hold himself dear, let him watch himself carefully; the
+truth guards him who guards himself.                                 6
+
+If a man makes himself as he teaches others to be, then, being
+himself subdued, he may subdue others; one's own self is indeed
+difficult to subdue.                                                 7
+
+If some men conquer in battle a thousand times a thousand men,
+and if another conquer himself, he is the greatest of conquerors.    8
+
+It is the habit of fools, be they laymen or members of the
+clergy, to think, "this is done by me. May others be subject to
+me. In this or that transaction a prominent part should be played
+by me." Fools do not care for the duty to be performed or the aim
+to be reached, but think of their self alone. Everything is but a
+pedestal of their vanity.                                            9
+
+Bad deeds, and deeds hurtful to ourselves, are easy to do; what
+is beneficial and good, that is very difficult.                     10
+
+If anything is to be done, let a man do it, let him attack it
+vigorously!                                                         11
+
+Before long, alas! this body will lie on the earth, despised,
+without understanding, like a useless log; yet our thoughts will
+endure. They will be thought again, and will produce action. Good
+thoughts will produce good actions, and bad thoughts will produce
+bad actions.                                                        12
+
+Earnestness is the path of immortality, thoughtlessness the path
+of death. Those who are in earnest do not die; those who are
+thoughtless are as if dead already.                                 13
+
+Those who imagine they find truth in untruth, and see untruth in
+truth, will never arrive at truth, but follow vain desires. They
+who know truth in truth, and untruth in untruth, arrive at truth,
+and follow true desires.                                            14
+
+As rain breaks through an ill-thatched house, passion will break
+through an unreflecting mind. As rain does not break through a
+well-thatched house, passion will not break through a
+well-reflecting mind.                                               15
+
+Well-makers lead the water wherever they like; fletchets bend the
+arrow; carpenters bend a log of wood; wise people fashion
+themselves; wise people falter not amidst blame and praise.
+Having listened to the law, they become serene, like a deep,
+smooth, and still lake.                                             16
+
+If a man speaks or acts with an evil thought, pain follows him as
+the wheel follows the foot of the ox that draws the carriage.       17
+
+An evil deed is better left undone, for a man will repent of it
+afterwards; a good deed is better done, for having done it one
+will not repent.                                                    18
+
+If a man commits a wrong let him not do it again; let him not
+delight in wrongdoing; pain is the outcome of evil. If a man does
+what is good, let him do it again; let him delight in it;
+happiness is the outcome of good.                                   19
+
+Let no man think lightly of evil, saying in his heart, "It will
+not come nigh unto me." As by the falling of water-drops a
+water-pot is filled, so the fool becomes full of evil, though he
+gather it little by little.                                         20
+
+Let no man think lightly of good, saying in his heart, "It will
+not come nigh unto me." As by the falling of water-drops a
+water-pot is filled, so the wise man becomes full of good, though
+he gather it little by little.                                      21
+
+He who lives for pleasure only, his senses uncontrolled,
+immoderate in his food, idle, and weak, him Mara, the tempter,
+will certainly overthrow, as the wind throws down a weak tree. He
+who lives without looking for pleasures, his senses
+well-controlled, moderate in his food, faithful and strong, him
+Mara will certainly not overthrow, any more than the wind throws
+down a rocky mountain.                                              22
+
+The fool who knows his foolishness, is wise at least so far. But
+a fool who thinks himself wise, he is a fool indeed.                23
+
+To the evil-doer wrong appears sweet as honey; he looks upon it
+as pleasant so long as it bears no fruit; but when its fruit
+ripens, then he looks upon it as wrong. And so the good man looks
+upon the goodness of the Dharma as a burden and an evil so long
+as it bears no fruit; but when its fruit ripens, then he sees its
+goodness.                                                           24
+
+A hater may do great harm to a hater, or an enemy to an enemy;
+but a wrongly-directed mind will do greater mischief unto itself.
+A mother, a father, or any other relative will do much good; but
+a well-directed mind will do greater service unto itself.           25
+
+He whose wickedness is very great brings himself down to that
+state where his enemy wishes him to be. He himself is his
+greatest enemy. Thus a creeper destroys the life of a tree on
+which it finds support.                                             26
+
+Do not direct thy thought to what gives pleasure, that thou
+mayest not cry out when burning, "This is pain." The wicked man
+burns by his own deeds, as if burnt by fire.                        27
+
+Pleasures destroy the foolish; the foolish man by his thirst for
+pleasures destroys himself as if he were his own enemy. The
+fields are damaged by hurricanes and weeds; mankind is damaged by
+passion, by hatred, by vanity, and by lust.                         28
+
+Let no man ever take into consideration whether a thing is
+pleasant or unpleasant. The love of pleasure begets grief and the
+dread of pain causes fear; he who is free from the love of
+pleasure and the dread of pain knows neither grief nor fear.        29
+
+He who gives himself to vanity, and does not give himself to
+meditation, forgetting the real aim of life and grasping at
+pleasure, will in time envy him who has exerted himself in
+meditation.                                                         30
+
+The fault of others is easily noticed, but that of oneself is
+difficult to perceive. A man winnows his neighbor's faults like
+chaff, but his own fault he hides, as a cheat hides the false die
+from the gambler.                                                   31
+
+If a man looks after the faults of others, and is always inclined
+to take offence, his own passions will grow, and he is far from
+the destruction of passions.                                        32
+
+Not about the perversities of others, not about their sins of
+commission or omission, but about his own misdeeds and
+negligences alone should a sage be worried.                         33
+
+Good people shine from afar, like the snowy mountains; had people
+are concealed, like arrows shot by night.                           34
+
+If a man by causing pain to others, wishes to obtain pleasure for
+himself, he, entangled in the bonds of selfishness, will never be
+free from hatred.                                                   35
+
+Let a man overcome anger by love, let him overcome evil by good;
+let him overcome the greedy by liberality, the liar by truth!       36
+
+For hatred does not cease by hatred at any time; hatred ceases by
+not-hatred, this is an old rule.                                    37
+
+Speak the truth, do not yield to anger; give, if thou art asked;
+by these three steps thou wilt become divine.                       38
+
+Let a wise man blow off the impurities of his self, as a smith
+blows off the impurities of silver, one by one, little by little,
+and from time to time.                                              39
+
+Lead others, not by violence, but by righteousness and equity.      40
+
+He who possesses virtue and intelligence, who is just, speaks the
+truth, and does what is his own business, him the world will hold
+dear.                                                               41
+
+As the bee collects nectar and departs without injuring the
+flower, or its color or scent, so let a sage dwell in the
+community.                                                          42
+
+If a traveller does not meet with one who is his better, or his
+equal, let him firmly keep to his solitary journey; there is no
+companionship with fools.                                           43
+
+Long is the night to him who is awake; long is a mile to him who
+is tired; long is life to the foolish who do not know the true
+religion.                                                           44
+
+Better than living a hundred years, not seeing the highest truth,
+is one day in the life of a man who sees the highest truth.         45
+
+Some form their Dharma arbitrarily and fabricate it artificially;
+they advance complex speculations and imagine that good results
+are attainable only by the acceptance of their theories; yet the
+truth is but one; there are not different truths in the world.
+Having reflected on the various theories, we have gone into the
+yoke with him who has shaken off all sin. But shall we be able to
+proceed together with him?                                          46
+
+The best of ways is the eightfold path. This is the path. There
+is no other that leads to the purifying of intelligence. Go on
+this path! Everything else is the deceit of Mara, the tempter. If
+you go on this path, you will make an end of pain! Says the
+Tathagata, The path was preached by me, when I had understood the
+removal of the thorn in the flesh.                                  47
+
+Not only by discipline and vows, not only by much learning, do I
+earn the happiness of release which no worldling can know.
+Bhikkhu, be not confident as long as thou hast not attained the
+extinction of thirst. The extinction of evil desire is the
+highest religion.                                                   48
+
+The gift of religion exceeds all gifts; the sweetness of religion
+exceeds all sweetness; the delight in religion exceeds all
+delights; the extinction of thirst overcomes all pain.              49
+
+Few are there among men who cross the river and reach the goal.
+The great multitudes are running up and down the shore; but there
+is no suffering for him who has finished his journey.               50
+
+As the lily will grow full of sweet perfume and delight upon a
+heap of rubbish, thus the disciple of the truly enlightened
+Buddha shines forth by his wisdom among those who are like
+rubbish, among the people that walk in darkness.                    51
+
+Let us live happily then, not hating those who hate us! Among men
+who hate us let us dwell free from hatred!                          52
+
+Let us live happily then, free from all ailments among the
+ailing! Among men who are ailing let us dwell free from ailments!   53
+
+Let us live happily, then, free from greed among the greedy!
+Among men who are greedy let us dwell free from greed!              54
+
+The sun is bright by day, the moon shines by night, the warrior
+is bright in his armor, thinkers are bright in their meditation;
+but among all the brightest with splendor day and night is the
+Buddha, the Awakened, the Holy, Blessed.                            55
+
+
+
+
+XLIX.
+
+THE TWO BRAHMANS.
+
+
+At one time when the Blessed One was journeying through Kosala he
+came to the Brahman village which is called Manasakata. There he
+stayed in a mango grove.                                             1
+
+And two young Brahmans came to him who were of different schools.
+One was named Vasettha and the other Bharadvaja. And Vasettha
+said to the Blessed One:                                             2
+
+"We have a dispute as to the true path. I say the straight path
+which leads unto a union with Brahma is that which has been
+announced by the Brahman Pokkharasati, while my friend says the
+straight path which leads unto a union with Brahma is that which
+has been announced by the Brahman Tarukkha.                          3
+
+"Now, regarding thy high reputation, O samana, and knowing that
+thou art called the Enlightened One, the teacher of men and gods,
+the Blessed Buddha, we have come to ask thee, are all these paths
+paths of salvation? There are many roads all around our village,
+and all lead to Manasakata. Is it just so with the paths of the
+sages? Are all paths paths to salvation, and do they all lead to
+a union with Brahma?                                                 4
+
+And the Blessed One proposed these questions to the two Brahmans:
+"Do you think that all paths are right?"                             5
+
+Both answered and said: "Yes, Gotama, we think so."                  6
+
+"But tell me," continued the Buddha, "has any one of the
+Brahmans, versed in the Vedas, seen Brahma face to face?"            7
+
+"No, sir!" was the reply.                                            8
+
+"But, then," said the Blessed One, "has any teacher of the
+Brahmans, versed in the Vedas, seen Brahma face to face?"            9
+
+The two Brahmans said: "No, sir."                                   10
+
+"But, then," said the Blessed One, "has any one of the authors of
+the Vedas seen Brahma face to face?"                                11
+
+Again the two Brahmans answered in the negative and exclaimed:
+"How can any one see Brahma or understand him, for the mortal
+cannot understand the immortal." And the Blessed One proposed an
+illustration, saying:                                               12
+
+"It is as if a man should make a staircase in the place where
+four roads cross, to mount up into a mansion. And people should
+ask him, 'Where, good friend, is this mansion, to mount up into
+which you are making this staircase? Knowest thou whether it is
+in the east, or in the south, or in the west, or in the north?
+Whether it is high, or low, or of medium size?' And when so asked
+he should answer, 'I know it not.' And people should say to him,
+'But, then, good friend, thou art making a staircase to mount up
+into something--taking it for a mansion--which all the while thou
+knowest not, neither hast thou seen it.' And when so asked he
+should answer, 'That is exactly what I do; yea I know that I
+cannot know it.' What would you think of him? Would you not say
+that the talk of that man was foolish talk?"                        13
+
+"In sooth, Gotama," said the two Brahmans, "it would be foolish
+talk!"                                                              14
+
+The Blessed One continued: "Then the Brahmans should say, 'We
+show you the way unto a union of what we know not and what we
+have not seen.' This being the substance of Brahman lore, does it
+not follow that their task is vain?"                                15
+
+"It does follow," replied Bharadvaja.                               16
+
+Said the Blessed One: "Thus it is impossible that Brahmans versed
+in the three Vedas should be able to show the way to a state of
+union with that which they neither know nor have seen. Just as
+when a string of blind men are clinging one to the other. Neither
+can the foremost see, nor can those in the middle see, nor can
+the hindmost see. Even so, methinks, the talk of the Brahmans
+versed in the three Vedas is but blind talk; it is ridiculous,
+consists of mere words, and is a vain and empty thing."             17
+
+"Now suppose," added the Blessed One, "that a man should come
+hither to the bank of the river, and, having some business on the
+other side, should want to cross. Do you suppose that if he were
+to invoke the other bank of the river to come over to him on this
+side, the bank would come on account of his praying?"               18
+
+"Certainly not, Gotama."                                            19
+
+"Yet this is the way of the Brahmans. They omit the practice of
+those qualities which really make a man a Brahman, and say,
+'Indra, we call upon thee; Soma, we call upon thee; Varuna, we
+call upon thee; Brahma, we call upon thee.' Verily, it is not
+possible that these Brahmahns, on account of their invocations,
+prayers, and praises, should after death be united with Brahma."    20
+
+"Now tell me," continued the Buddha, "what do the Brahmans say of
+Brahma? Is his mind full of lust?"                                  21
+
+And when the Brahmans denied this, the Buddha asked:
+
+"Is Brahma's mind full of malice, sloth, or pride?"                 22
+
+"No, sir!" was the reply. "He is the opposite of all this."         23
+
+And the Buddha went on: "But are the Brahmans free from these
+vices?"                                                             24
+
+"No, sir!" said Vasettha.                                           25
+
+The Holy One said: "The Brahmans cling to the five things leading
+to worldliness and yield to the temptations of the senses; they
+are entangled in the five hindrances, lust, malice, sloth, pride,
+and doubt. How can they be united to that which is most unlike
+their nature? Therefore the threefold wisdom of the Brahmans is a
+waterless desert, a pathless jungle, and a hopeless desolation."    26
+
+When the Buddha had thus spoken, one of the Brahmans said: "We
+are told, Gotama, that the Sakyamuni knows the path to a union
+with Brahma."                                                       27
+
+And the Blessed One said: "What do you think, O Brahmans, of a
+man born and brought up in Manasakata? Would he be in doubt about
+the most direct way from this spot to Manasakata?"                  28
+
+"Certainly not, Gotama."                                            29
+
+"Thus," replied the Buddha, "the Tathagata knows the straight
+path that leads to a union with Brahma. He knows it as one who
+has entered the world of Brahma and has been born in it. There
+can be no doubt in the Tathagata."                                  30
+
+And the two young Brahmans said: "If thou knowest the way show it
+to us."                                                             31
+
+And the Buddha said:                                                32
+
+"The Tathagata sees the universe face to face and understands its
+nature. He proclaims the truth both in its letter and in its
+spirit, and his doctrine is glorious in its origin, glorious in
+its progress, glorious in its consummation. The Tathagata reveals
+the higher life in its purity and perfection. He can show you the
+way to that which is contrary to the five great hindrances.         33
+
+"The Tathagata lets his mind pervade the four quarters of the
+world with thoughts of love. And thus the whole wide world,
+above, below, around, and everywhere will continue to be filled
+with love, far-reaching, grown great, and beyond measure.           34
+
+"Just as a mighty trumpeter makes himself heard--and that without
+difficulty--in all the four quarters of the earth; even so is the
+coming of the Tathagata: there is not one living creature that
+the Tathagata passes by or leaves aside, but regards them all
+with mind set free, and deep-felt love.                             35
+
+"And this is the sign that a man follows the right path:
+Uprightness is his delight, and he sees danger in the least of
+those things which he should avoid. He trains himself in the
+commands of morality, he encompasseth himself with holiness in
+word and deed; he sustains his life by means that are quite pure;
+good is his conduct, guarded is the door of his senses; mindful
+and self-possessed, he is altogether happy.                         36
+
+"He who walks in the eightfold noble path with unswerving
+determination is sure to reach Nirvana. The Tathagata anxiously
+watches over his children and with loving care helps them to see
+the light.                                                          37
+
+"When a hen has eight or ten or twelve eggs, over which she has
+properly brooded, the wish arises in her heart, 'O would that my
+little chickens would break open the egg-shell with their claws,
+or with their beaks, and come forth into the light in safety!'
+yet all the while those little chickens are sure to break the
+egg-shell and will come forth into the light in safety. Even so,
+a brother who with firm determination walks in the noble path is
+sure to come forth into the light, sure to reach up to the higher
+wisdom, sure to attain to the highest bliss of enlightenment."      38
+
+
+
+
+L.
+
+GUARD THE SIX QUARTERS.
+
+
+While the Blessed One was staying at the bamboo grove near
+Rajagaha, he once met on his way Sigala, a householder, who,
+clasping his hands, turned to the four quarters of the world, to
+the zenith above, and to the nadir below. And the Blessed One,
+knowing that this was done according to the traditional religious
+superstition to avert evil, asked Sigala: "Why performest thou
+these strange ceremonies?"                                           1
+
+And Sigala in reply said: "Dost thou think it strange that I
+protect my home against the influences of demons? 1 know thou
+wouldst fain tell me, O Gotama Sakyamuni, whom people call the
+Tathagata and the Blessed Buddha, that incantations are of no
+avail and possess no saving power. But listen to me and know,
+that in performing this rite I honor, reverence, and keep sacred
+the words of my father."                                             2
+
+Then the Tathagata said:                                             3
+
+Thou dost well, O Sigala, to honor, reverence, and keep sacred
+the words of thy father; and it is thy duty to protect thy home,
+thy wife, thy children, and thy children's children against the
+hurtful influences of evil spirits. I find no fault with the
+performance of thy father's rite. But I find that thou dost not
+understand the ceremony. Let the Tathagata, who now speaks to
+thee as a spiritual father and loves thee no less than did thy
+parents, explain to thee the meaning of the six directions.          4
+
+"To guard thy home by mysterious ceremonies is not sufficient;
+thou must guard it by good deeds. Turn to thy parents in the
+East, to thy teachers in the South, to thy wife and children in
+the West, to thy friends in the North, and regulate the zenith of
+thy religious relations above thee, and the nadir of thy servants
+below thee.                                                          5
+
+"Such is the religion thy father wants thee to have, and the
+performance of the ceremony shall remind thee of thy duties."        6
+
+And Sigala looked up to the Blessed One with reverence as to his
+father and said: "Truly, Gotama, thou art the Buddha, the Blessed
+One, the holy teacher. I never knew what I was doing, but now I
+know. Thou hast revealed to me the truth that was hidden as one
+who bringeth a lamp into the darkness. I take my refuge in the
+Enlightened Teacher, in the truth that enlightens, and in the
+community of brethren who have been taught the truth."               7
+
+
+
+
+LI.
+
+SIMHA'S QUESTION CONCERNING ANNIHILATION.
+
+
+At that time many distinguished citizens were sitting together
+assembled in the town-hall and spoke in many ways in praise of
+the Buddha, of the Dharma, and of the Sangha. Simha, the
+general-in-chief, a disciple of the Niggantha sect, was sitting
+among them. And Simha thought: "Truly, the Blessed One must be
+the Buddha, the Holy One. I will go and visit him."                  1
+
+Then Simha, the general, went to the place where the Niggantha
+chief, Nataputta, was; and having approached him, he said: "I
+wish, Lord, to visit the samana Gotama."                             2
+
+Nataputta said: "Why should you, Simha, who believe in the result
+of actions according to their moral merit, go to visit the samana
+Gotama, who denies the result of actions? The samana Gotama, O
+Simha, denies the result of actions; he teaches the doctrine of
+non-action; and in this doctrine he trains his disciples."           3
+
+Then the desire to go and visit the Blessed One, which had arisen
+in Simha, the general, abated.                                       4
+
+Hearing again the praise of the Buddha, of the Dharma, and of the
+Sangha, Simha asked the Niggantha chief a second time; and again
+Nataputta persuaded him not to go.                                   5
+
+When a third time the general heard some men of distinction extol
+the merits of the Buddha, the Dharma, and the Sangha, the general
+thought: "Truly the samana Gotama must be the Holy Buddha. What
+are the Nigganthas to me, whether they give their consent or not?
+I shall go without asking their permission to visit him, the
+Blessed One, the Holy Buddha."                                       6
+
+And Simha, the general, said to the Blessed One: "I have heard,
+Lord, that the samana Gotama denies the result of actions; he
+teaches the doctrine of non-action, saying that the actions of
+sentient beings do not receive their reward, for he teaches
+annihilation and the contemptibleness of all things; and in this
+doctrine he trains his disciples. Teachest thou the doing away of
+the soul and the burning away of man's being? Pray tell me, Lord,
+do those who speak thus say the truth, or do they bear false
+witness against the Blessed One, passing off a spurious Dharma as
+thy Dharma?"                                                         7
+
+The Blessed One said:                                                8
+
+"There is a way, Simha, in which one who says so, is speaking
+truly of me; on the other hand, Simha, there is a way in which
+one who says the opposite is speaking truly of me, too. Listen,
+and I will tell thee:                                                9
+
+"I teach, Simha, the not-doing of such actions as are
+unrighteous, either by deed, or by word, or by thought; I teach
+the not-bringing about of all those conditions of heart which are
+evil and not good. However, I teach, Simha, the doing of such
+actions as are righteous, by deed, by word, and by thought; I
+teach the bringing about of all those conditions of heart which
+are good and not evil.                                              10
+
+"I teach, Simha, that all the conditions of heart which are evil
+and not good, unrighteous actions by deed, by word, and by
+thought, must be burnt away. He who has freed himself, Simha,
+from all those conditions of heart which are evil and not good,
+he who has destroyed them as a palm-tree which is rooted out, so
+that they cannot grow up again, such a man has accomplished the
+eradication of self.                                                11
+
+"I proclaim, Simha, the annihilation of egotism, of lust, of
+ill-will, of delusion. However, I do not proclaim the
+annihilation of forbearance, of love, of charity, and of truth.     12
+
+"I deem, Simha, unrighteous actions contemptible, whether they be
+performed by deed, or by word, or by thought; but I deem virtue
+and righteousness praiseworthy."                                    13
+
+And Simha said: "One doubt still lurks in my mind concerning the
+doctrine of the Blessed One. Will the Blessed One consent to
+clear the cloud away so that I may understand the Dharma as the
+Blessed One teaches it?"                                            14
+
+The Tathagata having given his consent, Simha continued: "I am a
+soldier, O Blessed One, and am appointed by the king to enforce
+his laws and to wage his wars. Does the Tathagata who teaches
+kindness without end and compassion with all sufferers, permit
+the punishment of the criminal? and further, does the Tathagata
+declare that it is wrong to go to war for the protection of our
+homes, our wives, our children, and our property? Does the
+Tathagata teach the doctrine of a complete self-surrender, so
+that I should suffer the evil-doer to do what he pleases and
+yield submissively to him who threatens to take by violence what
+is my own? Does the Tathagata maintain that all strife, including
+such warfare as is waged for a righteous cause, should be
+forbidden?"                                                         15
+
+The Buddha replied: "He who deserves punishment must be punished,
+and he who is worthy of favor must be favored. Yet at the same
+time he teaches to do no injury to any living being but to be
+full of love and kindness. These injunctions are not
+contradictory, for whosoever must be punished for the crimes
+which he has committed, suffers his injury not through the
+ill-will of the judge but on account of his evil-doing. His own
+acts have brought upon him the injury that the executer of the
+law inflicts. When a magistrate punishes, let him not harbor
+hatred in his breast, yet a murderer, when put do death, should
+consider that this is the fruit of his own act. As soon as he
+will understand that the punishment will purify his soul, he will
+no longer lament his fate but rejoice at it."                       16
+
+And the Blessed One continued: "The Tathagata teaches that all
+warfare in which man tries to slay his brother is lamentable, but
+he does not teach that those who go to war in a righteous cause
+after having exhausted all means to preserve the peace are
+blameworthy. He must be blamed who is the cause of war.             17
+
+"The Tathagata teaches a complete surrender of self, but he does
+not teach a surrender of anything to those powers that are evil,
+be they men or gods or the elements of nature. Struggle must be,
+for all life is a struggle of some kind. But he that struggles
+should look to it lest he struggle in the interest of self
+against truth and righteousness.                                    18
+
+"He who struggles in the interest of self, so that he himself may
+be great or powerful or rich or famous, will have no reward, but
+he who struggles for righteousness and truth, will have great
+reward, for even his defeat will be a victory.                      19
+
+"Self is not a fit vessel to receive any great success; self is
+small and brittle and its contents will soon be spilt for the
+benefit, and perhaps also for the curse, of others.                 20
+
+"Truth, however, is large enough to receive the yearnings and
+aspirations of all selves and when the selves break like
+soap-bubbles, their contents will be preserved and in the truth
+they will lead a life everlasting.                                  21
+
+"He who goeth to battle, O Simha, even though it be in a
+righteous cause, must be prepared to be slain by his enemies, for
+that is the destiny of warriors; and should his fate overtake him
+he has no reason for complaint.                                     22
+
+"But he who is victorious should remember the instability of
+earthly things. His success may be great, but be it ever so great
+the wheel of fortune may turn again and bring him down into the
+dust.                                                               23
+
+"However, if he moderates himself and, extinguishing all hatred
+in his heart lifts his down-trodden adversary up and says to him,
+'Come now and make peace and let us be brothers,' he will gain a
+victory that is not a transient success, for its fruits will
+remain forever.                                                     24
+
+"Great is a successful general, O Simha, but he who has conquered
+self is the greater victor.                                         25
+
+"The doctrine of the conquest of self, O Simha, is not taught to
+destroy the souls of men, but to preserve them. He who has
+conquered self is more fit to live, to be successful, and to gain
+victories than he who is the slave of self.                         26
+
+"He whose mind is free from the illusion of self, will stand and
+not fall in the battle of life.                                     27
+
+"He whose intentions are righteousness and justice, will meet
+with no failure, but be successful in his enterprises and his
+success will endure.                                                28
+
+"He who harbors in his heart love of truth will live and not die,
+for he has drunk the water of immortality.                          29
+
+"Struggle then, O general, courageously; and fight thy battles
+vigorously, but be a soldier of truth and the Tathagata will
+bless thee."                                                        30
+
+When the Blessed One had spoken thus, Simha, the general, said:
+"Glorious Lord, glorious Lord! Thou hast revealed the truth.
+Great is the doctrine of the Blessed One. Thou, indeed, art the
+Buddha, the Tathagata, the Holy One. Thou art the teacher of
+mankind. Thou showest us the road of salvation, for this indeed
+is true deliverance. He who follows thee will not miss the light
+to enlighten his path. He will find blessedness and peace. I take
+my refuge, Lord, in the Blessed One, and in his doctrine, and in
+his brotherhood. May the Blessed One receive me from this day
+forth while my life lasts as a disciple who has taken refuge in
+him."                                                               31
+
+And the Blessed One said: "Consider first, Simha, what thou
+doest. It is becoming that persons of rank like thyself should do
+nothing without due consideration."                                 32
+
+Simha's faith in the Blessed One increased. He replied: "Had
+other teachers, Lord, succeeded in making me their disciple, they
+would carry around their banners through the whole city of
+Vesali, shouting: 'Simha, the general has become our disciple!
+For the second time, Lord, I take my refuge in the Blessed One,
+and in the Dharma, and in the Sangha, may the Blessed One receive
+me from this day forth while my life lasts as a disciple who has
+taken his refuge in him."                                           33
+
+Said the Blessed One: "For a long time, Simha, offerings have
+been given to the Nigganthas in thy house. Thou shouldst
+therefore deem it right also in the future to give them food when
+they come to thee on their alms-pilgrimage."                        34
+
+And Simha's heart was filled with joy. He said: "I have been
+told, Lord: 'The samana Gotama says: To me alone and to nobody
+else should gifts be given. My pupils alone and the pupils of no
+one else should receive offerings.' But the Blessed One exhorts
+me to give also to the Nigganthas. Well, Lord, we shall see what
+is seasonable. For the third time, Lord, I take my refuge in the
+Blessed One, and in his Dharma, and in his fraternity."             35
+
+
+
+
+LII.
+
+ALL EXISTENCE IS SPIRITUAL.
+
+
+And there was an officer among the retinue of Simha who had heard
+of the discourses of the Blessed One, and there was some doubt
+left in his heart.                                                   1
+
+This man came to the Blessed One and said: "It is said, O Lord,
+that the samana Gotama denies the existence of the soul. Do they
+who say so speak the truth, or do they bear false witness against
+the Blessed One?"                                                    2
+
+And the Blessed One said: "There is a way in which those who say
+so are speaking truly of me; on the other hand, there is a way in
+which those who say so do not speak truly of me.                     3
+
+"The Tathagata teaches that there is no self. He who says that
+the soul is his self and that the self is the thinker of our
+thoughts and the actor of our deeds, teaches a wrong doctrine
+which leads to confusion and darkness.                               4
+
+"On the other hand, the Tathagata teaches that there is mind. He
+who understands by soul mind, and says that mind exists, teaches
+the truth which leads to clearness and enlightenment."               5
+
+The officer said: "Does, then, the Tathagata maintain that two
+things exist? that which we perceive with our senses and that
+which is mental?"                                                    6
+
+Said the Blessed One: "Verily, I say unto thee, thy mind is
+spiritual, but neither is the sense-perceived void of
+spirituality. The bodhi is eternal and it dominates all existence
+as the good law guiding all beings in their search for truth. It
+changes brute nature into mind, and there is no being that cannot
+be transformed into a vessel of truth."                              7
+
+
+
+
+LIII.
+
+IDENTITY AND NON-IDENTITY.
+
+
+Kutadanta, the head of the Brahmans in the village of Danamati
+having approached the Blessed One respectfully, greeted him and
+said: "I am told, O samana, that thou art the Buddha, the Holy
+One, the Allknowing, the Lord of the world. But if thou wert the
+Buddha, wouldst thou not come like a king in all thy glory and
+power?"                                                              1
+
+Said the Blessed One: "Thine eyes are holden. If the eye of thy
+mind were undimmed thou couldst see the glory and the power of
+truth."                                                              2
+
+Said Kutadanta: "Show me the truth and I shall see it. But thy
+doctrine is without consistency. If it were consistent, it would
+stand; but as it is not, it will pass away."                         3
+
+The Blessed One replied: "The truth will never pass away."           4
+
+Kutadanta said: "I am told that thou teachest the law, yet thou
+tearest down religion. Thy disciples despise rites and abandon
+immolation, but reverence for the gods can be shown only by
+sacrifices. The very nature of religion consists in worship and
+sacrifice."                                                          5
+
+Said the Buddha: "Greater than the immolation of bullocks is the
+sacrifice of self. He who offers to the gods his evil desires
+will see the uselessness of slaughtering animals at the altar.
+Blood has no cleansing power, but the eradication of lust will
+make the heart pure. Better than worshiping gods is obedience to
+the laws of righteousness."                                          6
+
+Kutadanta, being of a religious disposition and anxious about his
+fate after death, had sacrificed countless victims. Now he saw
+the folly of atonement by blood. Not yet satisfied, however, with
+the teachings of the Tathagata, Kutadanta continued: "Thou
+believest, O Master, that beings are reborn; that they migrate
+in the evolution of life; and that subject to the law of karma we
+must reap what we sow. Yet thou teachest the non-existence of the
+soul! Thy disciples praise utter self-extinction as the highest
+bliss of Nirvana. If I am merely a combination of the sankharas,
+my existence will cease when I die. If I am merely a compound of
+sensations and ideas and desires, wither can I go at the
+dissolution of the body?"                                            7
+
+Said the Blessed One: "O Brahman, thou art religious and earnest.
+Thou art seriously concerned about thy soul. Yet is thy work in
+vain because thou art lacking in the one thing that is needful.      8
+
+"There is rebirth of character, but no transmigration of a self.
+Thy thought-forms reappear, but there is no ego-entity
+transferred. The stanza uttered by a teacher is reborn in the
+scholar who repeats the words.                                       9
+
+"Only through ignorance and delusion do men indulge in the dream
+that their souls are separate and self-existent entities.           10
+
+"Thy heart, O Brahman, is cleaving still to self; thou art
+anxious about heaven but thou seekest the pleasures of self in
+heaven, and thus thou canst not see the bliss of truth and the
+immortality of truth.                                               11
+
+"Verily I say unto thee: The Blessed One has not come to teach
+death, but to teach life, and thou discernest not the nature of
+living and dying.                                                   12
+
+"This body will be dissolved and no amount of sacrifice will save
+it. Therefore, seek thou the life that is of the mind. Where self
+is, truth cannot be; yet when truth comes, self will disappear.
+Therefore, let thy mind rest in the truth; propagate the truth,
+put thy whole will in it, and let it spread. In the truth thou
+shalt live forever.                                                 13
+
+"Self is death and truth is life. The cleaving to self is a
+perpetual dying, while moving in the truth is partaking of
+Nirvana which is life everlasting."                                 14
+
+Kutadanta said: "Where, O venerable Master, is Nirvana?"            15
+
+"Nirvana is wherever the precepts are obeyed," replied the
+Blessed One.                                                        16
+
+"Do I understand thee aright," rejoined the Brahman, "that
+Nirvana is not a place, and being nowhere it is without reality?"   17
+
+"Thou dost not understand me aright," said the Blessed One, "Now
+listen and answer these questions: Where does the wind dwell?"      18
+
+"Nowhere," was the reply.                                           19
+
+Buddha retorted: "Then, sir, there is no such thing as wind."       20
+
+Kutadanta made no reply; and the Blessed One asked again: "Answer
+me, O Brahman, where does wisdom dwell? Is wisdom a locality?"      21
+
+"Wisdom has no allotted dwelling-place," replied Kutadanta.         22
+
+Said the Blessed One: "Meanest thou that there is no wisdom, no
+enlightenment, no righteousness, and no salvation, because
+Nirvana is not a locality? As a great and mighty wind which
+passeth over the world in the heat of the day, so the Tathagata
+comes to blow over the minds of mankind with the breath of his
+love, so cool, so sweet, so calm, so delicate; and those
+tormented by fever assuage their suffering and rejoice at the
+refreshing breeze."                                                 23
+
+Said Kutadanta: "I feel, O Lord, that thou proclaimest a great
+doctrine, but I cannot grasp it. Forbear with me that I ask
+again: Tell me, O Lord, if there be no atman, how can there be
+immortality? The activity of the mind passeth, and our thoughts
+are gone when we have done thinking."                               24
+
+Buddha replied: "Our thinking is gone, but our thoughts continue.
+Reasoning ceases, but knowledge remains."                           25
+
+Said Kutadanta: "How is that? Is not reasoning and knowledge the
+same?"                                                              26
+
+The Blessed One explained the distinction by an illustration: "It
+is as when a man wants, during the night, to send a letter, and,
+after having Ids clerk called, has a lamp lit, and gets the
+letter written. Then, when that has been done, he extinguishes
+the lamp. But though the writing has been finished and the light
+has been put out the letter is still there. Thus does reasoning
+cease and knowledge remain; and in the same way mental activity
+ceases, but experience, wisdom, and all the fruits of our acts
+endure."                                                            27
+
+Kutadanta continued: "Tell me, O Lord, pray tell me, where, if
+the sankharas are dissolved, is the identity of my self. If my
+thoughts are propagated, and if my soul migrates, my thoughts
+cease to be my thoughts and my soul ceases to be my soul. Give me
+an illustration, but pray, O Lord, tell me, where is the identity
+of my self?"                                                        28
+
+Said the Blessed One: "Suppose a man were to light a lamp; would
+it burn the night through?"                                         29
+
+"Yes, it might do so," was the reply.                               30
+
+"Now, is it the same flame that burns in the first watch of the
+night as in the second?"                                            31
+
+Kutadanta hesitated. He thought "Yes, it is the same flame," but
+fearing the complications of a hidden meaning, and trying to be
+exact, he said: "No, it is not."                                    32
+
+"Then," continued the Blessed One, "there are flames, one in the
+first watch and the other in the second watch."                     33
+
+"No, sir," said Kutadanta. "In one sense it is not the same
+flame, but in another sense it is the same flame. It burns the
+same kind of oil, it emits the same land of light, and it serves
+the same purpose."                                                  34
+
+"Very well," said the Buddha, "and would you call those flames
+the same that have burned yesterday and are burning now in the
+same lamp, filled with the same kind of oil, illuminating the
+same room?"                                                         35
+
+"They may have been extinguished during the day," suggested
+Kutadanta.                                                          36
+
+Said the Blessed One: "Suppose the flame of the first watch had
+been extinguished during the second watch, would you call it the
+same if it burns again in the third watch?"                         37
+
+Replied Kutadanta: "In one sense it is a different flame, in
+another it is not."                                                 38
+
+The Tathagata asked again: "Has the time that elapsed during the
+extinction of the flame anything to do with its identity or
+non-identity?"                                                      39
+
+"No, sir," said the Brahman, "it has not. There is a difference
+and an identity, whether many years elapsed or only one second,
+and also whether the lamp has been extinguished in the meantime
+or not."                                                            40
+
+"Well, then, we agree that the flame of to-day is in a certain
+sense the same as the flame of yesterday, and in another sense it
+is different at every moment. Moreover, the flames of the same
+kind, illuminating with equal power the same land of rooms, are
+in a certain sense the same."                                       41
+
+"Yes, sir," replied Kutadanta.                                      42
+
+The Blessed One continued: "Now, suppose there is a man who feels
+like thyself, thinks like thyself, and acts like thyself, is he
+not the same man as thou?"                                          43
+
+"No, sir," interrupted Kutadanta.                                   44
+
+Said the Buddha: "Dost thou deny that the same logic holds good
+for thyself that holds good for the things of the world?"           45
+
+Kutadanta bethought himself and rejoined slowly: "No, I do not.
+The same logic holds good universally; but there is a peculiarity
+about my self which renders it altogether different from
+everything else and also from other selves. There may be another
+man who feels exactly like me, thinks like me, and acts like me;
+suppose even he had the same name and the same kind of
+possessions, he would not be myself."                               46
+
+"True, Kutadanta," answered Buddha, "he would not be thyself.
+Now, tell me, is the person who goes to school one, and that same
+person when he has finished his schooling another? Is it one who
+commits a crime, another who is punished by having his hands and
+feet cut off?"                                                      47
+
+"They are the same," was the reply.                                 48
+
+"Then sameness is constituted by continuity only?" asked the
+Tathagata.                                                          49
+
+"Not only by continuity," said Kutadanta, "but also and mainly by
+identity of character."                                             50
+
+"Very well," concluded the Buddha, "then thou agreest that
+persons can be the same, in the same sense as two flames of the
+same kind are called the same; and thou must recognize that in
+this sense another man of the same character and product of the
+same karma is the same as thou."                                    51
+
+"Well, I do," said the Brahman.                                     52
+
+The Buddha continued: "And in this same sense alone art thou the
+same to-day as yesterday. Thy nature is not constituted by the
+matter of which thy body consists, but by thy sankharas, the
+forms of the body, of sensations, of thoughts. Thy person is the
+combination of the sankharas. Wherever they are, thou art.
+Whithersoever they go, thou goest. Thus thou wilt recognize in a
+certain sense an identity of thy self, and in another sense a
+difference. But he who does not recognize the identity should
+deny all identity, and should say that the questioner is no
+longer the same person as he who a minute after receives the
+answer. Now consider the continuation of thy personality, which
+is preserved in thy karma. Dost thou call it death and
+annihilation, or fife and continued life?"                          53
+
+"I call it life and continued life," rejoined Kutadanta, "for it
+is the continuation of my existence, but I do not care for that
+kind of continuation. All I care for is the continuation of self
+in the other sense, which makes of every man, whether identical
+with me or not, an altogether different person."                    54
+
+"Very well," said Buddha. "This is what thou desirest and this is
+the cleaving to self. This is thy error. All compound things are
+transitory: they grow and they decay. All compound things are
+subject to pain: they will be separated from what they love and
+be joined to what they abhor. All compound things lack a self, an
+atman, an ego."                                                     55
+
+"How is that?" asked Kutadanta.                                     56
+
+"Where is thy self?" asked the Buddha. And when Kutadanta made no
+reply, he continued: "Thy self to which thou cleavest is a
+constant change. Years ago thou wast a small babe; then, thou
+wast a boy; then a youth, and now, thou art a man. Is there any
+identity of the babe and the man? There is an identity in a
+certain sense only. Indeed there is more identity between the
+flames of the first and the third watch, even though the lamp
+might have been extinguished during the second watch. Now which
+is thy true self, that of yesterday, that of to-day, or that of
+to-morrow, for the preservation of which thou clamorest?"           57
+
+Kutadanta was bewildered. "Lord of the world," he said, "I see my
+error, but I am still confused."                                    58
+
+The Tathagata continued: "It is by a process of evolution that
+sankharas come to be. There is no sankhara which has sprung into
+being without a gradual becoming. Thy sankharas are the product
+of thy deeds in former existences. The combination of thy
+sankharas is thy self. Wheresoever they are impressed thither thy
+self migrates. In thy sankharas thou wilt continue to live and
+thou wilt reap in future existences the harvest sown now and in
+the past."                                                          59
+
+"Verily, O Lord," rejoined Kutadanta, "this is not a fair
+retribution. I cannot recognize the justice that others after me
+will reap what I am sowing now."                                    60
+
+The Blessed One waited a moment and then replied: "Is all
+teaching in vain? Dost thou not understand that those others are
+thou thyself? Thou thyself wilt reap what thou sowest, not
+others.                                                             61
+
+"Think of a man who is ill-bred and destitute, suffering from the
+wretchedness of his condition. As a boy he was slothful and
+indolent, and when he grew up he had not learned a craft to earn
+a living. Wouldst thou say his misery is not the product of his
+own action, because the adult is no longer the same person as was
+the boy?                                                            62
+
+"Verily, I say unto thee: Not in the heavens, not in the midst of
+the sea, not if thou hidest thyself away in the clefts of the
+mountains, wilt thou find a place where thou canst escape the
+fruit of thine evil actions.                                        63
+
+"At the same time thou art sure to receive the blessings of thy
+good actions.                                                       64
+
+"The man who has long been traveling and who returns home in
+safety, the welcome of kinsfolk, friends, and acquaintances
+awaits. So, the fruits of his good works bid him welcome who has
+walked in the path of righteousness, when he passes over from the
+present life into the hereafter."                                   65
+
+Kutadanta said: "I have faith in the glory and excellency of thy
+doctrines. My eye cannot as yet endure the light; but I now
+understand that there is no self, and the truth dawns upon me.
+Sacrifices cannot save, and invocations are idle talk. But how
+shall I find the path to life everlasting? I know all the Vedas
+by heart and have not found the truth."                             66
+
+Said the Buddha: "Learning is a good thing; but it availeth not.
+True wisdom can be acquired by practice only. Practise the truth
+that thy brother is the same as thou. Walk in the noble path of
+righteousness and thou wilt understand that while there is death
+in self, there is immortality in truth." 67
+
+Said Kutadanta: "Let me take my refuge in the Blessed One, in the
+Dharma, and in the brotherhood. Accept me as thy disciple and let
+me partake of the bliss of immortality."                            68
+
+
+
+
+LIV.
+
+THE BUDDHA OMNIPRESENT.
+
+
+And the Blessed One thus addressed the brethren:                     1
+
+"Those only who do not believe, call me Gotama, but you call me
+the Buddha, the Blessed One, the Teacher. And this is right, for
+I have in this life entered Nirvana, while the life of Gotama has
+been extinguished.                                                   2
+
+"Self has disappeared and the truth has taken its abode in me.
+This body of mine is Gotama's body and it will be dissolved in
+due time, and after its dissolution no one, neither God nor man,
+will see Gotama again. But the truth remains. The Buddha will not
+die; the Buddha will continue to live in the holy body of the
+law.                                                                 3
+
+"The extinction of the Blessed One will be by that passing away
+in which nothing remains that could tend to the formation of
+another self. Nor will it be possible to point out the Blessed
+One as being here or there. But it will be like a flame in a
+great body of blazing fire. That flame has ceased; it has
+vanished and it cannot be said that it is here or there. In the
+body of the Dharma, however, the Blessed One can be pointed out;
+for the Dharma has been preached by the Blessed One.                 4
+
+"Ye are my children, I am your father; through me have ye been
+released from your sufferings.                                       5
+
+"I myself having reached the other shore, help others to cross
+the stream; I myself having attained salvation, am a saviour of
+others; being comforted, I comfort others and lead them to the
+place of refuge.                                                     6
+
+"I shall fill with joy all the beings whose limbs languish; I
+shall give happiness to those who are dying from distress; I
+shall extend to them succor and deliverance. 7
+
+"I was born into the world as the king of truth for the salvation
+of the world.                                                        8
+
+"The subject on which I meditate is truth. The practice to which
+I devote myself is truth. The topic of my conversation is truth.
+My thoughts are always in the truth. For lo! my self has become
+the truth.                                                           9
+
+"Whosoever comprehendeth the truth will see the Blessed One, for
+the truth has been preached by the Blessed One."                    10
+
+
+
+
+LV.
+
+ONE ESSENCE, ONE LAW, ONE AIM.
+
+
+And the Tathagata addressed the venerable Kassapa, to dispel the
+uncertainty and doubt of his mind, and he said:                      1
+
+"All things are made of one essence, yet things are different
+according to the forms which they assume under different
+impressions. As they form themselves so they act, and as they act
+so they are.                                                         2
+
+"It is, Kassapa, as if a potter made different vessels out of the
+same clay. Some of these pots are to contain sugar, others rice,
+others curds and milk; others still are vessels of impurity.
+There is no diversity in the clay used; the diversity of the pots
+is only due to the moulding hands of the potter who shapes them
+for the various uses that circumstances may require.                 3
+
+"And as all things originate from one essence, so they are
+developing according to one law and they are destined to one aim
+which is Nirvana.                                                    4
+
+"Nirvana comes to thee, Kassapa, when thou understandest
+thoroughly, and when thou livest according to thy understanding,
+that all things are of one essence and that there is but one law.
+Hence, there is but one Nirvana as there is but one truth, not
+two or three.                                                        5
+
+"And the Tathagata is the same unto all beings, differing in his
+attitude only in so far as all beings are different.                 6
+
+"The Tathagata recreates the whole world like a cloud shedding
+its waters without distinction. He has the same sentiments for
+the high as for the low, for the wise as for the ignorant, for
+the noble-minded as for the immoral.                                 7
+
+"The great cloud full of rain comes up in this wide universe
+covering all countries and oceans to pour down its rain
+everywhere, over all grasses, shrubs, herbs, trees of various
+species, families of plants of different names growing on the
+earth, on the hills, on the mountains, or in the valleys.            8
+
+"Then, Kassapa, the grasses, shrubs, herbs, and wild trees suck
+the water emitted from that great cloud which is all of one
+essence and has been abundantly poured down; and they will,
+according to their nature, acquire a proportionate development,
+shooting up and producing blossoms and their fruits in season.       9
+
+"Rooted in one and the same soil, all those families of plants
+and germs are quickened by water of the same essence.               10
+
+"The Tathagata, however, O Kassapa, knows the law whose essence
+is salvation, and whose end is the peace of Nirvana. He is the
+same to all, and yet knowing the requirements of every single
+being, he does not reveal himself to all alike. He does not
+impart to them at once the fulness of omniscience, but pays
+attention to the disposition of various beings."                    11
+
+
+
+
+LVI.
+
+THE LESSON GIVEN TO RAHULA.
+
+
+Before Rahula, the son of Gotama Siddhattha and Yasodhara,
+attained to the enlightenment of true wisdom, his conduct was not
+always marked by a love of truth, and the Blessed One sent him to
+a distant vihara to govern his mind and to guard his tongue.         1
+
+After some time the Blessed One repaired to the place, and Rahula
+was filled with joy.                                                 2
+
+And the Blessed One ordered the boy to bring him; basin of water
+and to wash his feet, and Rahula obeyed.                             3
+
+When Rahula had washed the Tathagata's feet, the Blessed One
+asked: "Is the water now fit for drinking?"                          4
+
+"No, my Lord," replied the boy, "the water is denied."               5
+
+Then the Blessed One said: "Now consider thine own case. Although
+thou art my son, and the grandchild of a king, although thou art
+a samana who has voluntarily given up everything, thou art unable
+to guard thy tongue from untruth, and thus defilest thou thy
+mind."                                                               6
+
+And when the water had been poured away, the Blessed One asked
+again: "Is this vessel now fit for holding water to drink?"          7
+
+"No, my Lord," replied Rahula, "the vessel, too, has become
+unclean."                                                            8
+
+And the Blessed One said: "Now consider thine own case. Although
+thou wearest the yellow robe, art thou fit for any high purpose
+when thou hast become unclean like this vessel?"                     9
+
+Then the Blessed One, lifting up the empty basin and whirling it
+round, asked: "Art thou not afraid lest it should fall and
+break?"                                                             10
+
+"No, my Lord," replied Rahula, "the vessel is but cheap, and its
+loss will not amount to much."                                      11
+
+"Now consider thine own case," said the Blessed One. "Thou art
+whirled about in endless eddies of transmigration, and as thy
+body is made of the same substance as other material things that
+will crumble to dust, there is no loss if it be broken. He who is
+given to speaking untruths is an object of contempt to the wise."   12
+
+Rahula was filled with shame, and the Blessed One addressed him
+once more: "Listen, and I will tell thee a parable:                 13
+
+"There was a king who had a very powerful elephant, able to cope
+with five hundred ordinary elephants. When going to war, the
+elephant was armed with sharp swords on his tusks, with scythes
+on his shoulders, spears on his feet, and an iron ball at his
+tail. The elephant-master rejoiced to see the noble creature so
+well equipped, and, knowing that a slight wound by an arrow in
+the trunk would be fatal, he had taught the elephant to keep his
+trunk well coiled up. But during the battle the elephant
+stretched forth his trunk to seize a sword. His master was
+frightened and consulted with the king, and they decided that the
+elephant was no longer fit to be used in battle.                    14
+
+"O Rahula! if men would only guard their tongues all would be
+well! Be like the fighting elephant who guards his trunk against
+the arrow that strikes in the center.                               15
+
+"By love of truth the sincere escape iniquity. Like the elephant
+well subdued and quiet, who permits the king to mount on his
+trunk, thus the man that reveres righteousness will endure
+faithfully throughout his life."                                    16
+
+Rahula hearing these words was filled with deep sorrow; he never
+again gave any occasion for complaint, and forthwith he
+sanctified his life by earnest exertions.                           17
+
+
+
+
+LVII.
+
+THE SERMON ON ABUSE.
+
+
+And the Blessed One observed the ways of society and noticed how
+much misery came from malignity and foolish offences done only to
+gratify vanity and self-seeking pride.                               1
+
+And the Buddha said: "If a man foolishly does me wrong, I will
+return to him the protection of my ungrudging love; the more evil
+comes from him, the more good shall go from me; the fragrance of
+goodness always comes to me, and the harmful air of evil goes to
+him."                                                                2
+
+A foolish man learning that the Buddha observed the principle of
+great love which commends the return of good for evil, came and
+abused him. The Buddha was silent, pitying his folly.                3
+
+When the man had finished his abuse, the Buddha asked him,
+saying: "Son, if a man declined to accept a present made to him,
+to whom would it belong?" And he answered: "In that case it would
+belong to the man who offered it."                                   4
+
+"My son," said the Buddha, "thou hast railed at me, but I decline
+to accept thy abuse, and request thee to keep it thyself. Will it
+not be a source of misery to thee? As the echo belongs to the
+sound, and the shadow to the substance, so misery will overtake
+the evil-doer without fail."                                         5
+
+The abuser made no reply, and Buddha continued:                      6
+
+"A wicked man who reproaches a virtuous one is like one who looks
+up and spits at heaven; the spittle soils not the heaven, but
+comes back and defiles his own person.                               7
+
+"The slanderer is like one who flings dust at another when the
+wind is contrary; the dust does but return on him who threw it.
+The virtuous man cannot be hurt and the misery that the other
+would inflict comes back on himself."                                8
+
+The abuser went away ashamed, but he came again and took refuge
+in the Buddha, the Dharma, and the Sangha.                           9
+
+
+
+
+LVIII.
+
+THE BUDDHA REPLIES TO THE DEVA.
+
+
+On a certain day when the Blessed One dwelt at Jetavana, the
+garden of Anathapindika, a celestial deva came to him in the
+shape of a Brahman whose countenance was bright and whose
+garments were white like snow. The deva asked questions which the
+Blessed One answered,                                                1
+
+The deva said: "What is the sharpest sword? What is is the
+deadliest poison? What is the fiercest fire? What is the darkest
+night?"                                                              2
+
+The Blessed One replied: "A word spoken in wrath is the sharpest
+sword; covetousness is the deadliest poison; passion is the
+fiercest fire; ignorance is the darkest night."                      3
+
+The deva said: "Who gains the greatest benefit? Who loses most?
+Which armor is invulnerable? What is the best weapon?"               4
+
+The Blessed One replied: "He is the greatest gainer who gives to
+others, and he loses most who greedily receives without
+gratitude. Patience is an invulnerable armor; wisdom is the best
+weapon."                                                             5
+
+The deva said: "Who is the most dangerous thief? What is the most
+precious treasure? Who is most successful in taking away by
+violence not only on earth, but also in heaven? What is the
+securest treasure-trove?"                                            6
+
+The Blessed One replied: "Evil thought is the most dangerous
+thief; virtue is the most precious treasure. The mind takes
+possession of everything not only on earth, but also in heaven,
+and immortality is its securest treasure-trove."                     7
+
+The deva said: "What is attractive? What is disgusting? What is
+the most horrible pain? What is the greatest enjoyment?"             8
+
+The Blessed One replied: "Good is attractive; evil is disgusting.
+A bad conscience is the most tormenting pain; deliverance is the
+height of bliss."                                                    9
+
+The deva asked: "What causes ruin in the world? What breaks off
+friendships? What is the most violent fever? Who is the best
+physician?"                                                         10
+
+The Blessed One replied: "Ignorance causes the ruin of the world.
+Envy and selfishness break off friendships. Hatred is the most
+violent fever, and the Buddha is the best physician."               11
+
+The deva then asked and said: "Now I have only one doubt to be
+solved; pray, clear it away: What is it fire can neither burn,
+nor moisture corrode, nor wind crush down, but is able to reform
+the whole world?"                                                   12
+
+The Blessed One replied: "Blessing! Neither fire, nor moisture,
+nor wind can destroy the blessing of a good deed, and blessings
+reform the whole world."                                            13
+
+The deva, having heard the words of the Blessed One, was full of
+exceeding joy. Clasping his hands, he bowed down before him in
+reverence, and disappeared suddenly from the presence of the
+Buddha.                                                             14
+
+
+
+
+LIX.
+
+WORDS OF INSTRUCTION.
+
+
+The bhikkhus came to the Blessed One, and having saluted him with
+clasped hands they said:                                             1
+
+"O Master, thou all-seeing one, we all wish to learn; our ears
+are ready to hear, thou art our teacher, thou art incomparable.
+Cut off our doubt, inform us of the blessed Dharma, O thou of
+great understanding; speak in the midst of us, O thou who art
+all-seeing, as is the thousand-eyed Lord of the gods.                2
+
+"We will ask the muni of great understanding, who has crossed the
+stream, gone to the other shore, is blessed and of a firm mind:
+How does a bhikkhu wander rightly in the world, after having gone
+out from his house and driven away desire?"                          3
+
+The Buddha said:                                                     4
+
+"Let the bhikkhu subdue his passion for human and celestial
+pleasures, then, having conquered existence, he will command the
+Dharma. Such a one will wander rightly in the world.                 5
+
+"He whose lusts have been destroyed, who is free from pride, who
+has overcome all the ways of passion, is subdued, perfectly
+happy, and of a firm mind. Such a one will wander rightly in the
+world.                                                               6
+
+"Faithful is he who is possessed of knowledge, seeing the way
+that leads to Nirvana; he who is not a partisan; he who is pure
+and virtuous, and has removed the veil from his eyes. Such a one
+will wander rightly in the world."                                   7
+
+Said the bhikkhus: "Certainly, O Bhagavat, it is so: whichever
+bhikkhu lives in this way, subdued and having overcome all bonds,
+such a one will wander rightly in the world."                        8
+
+The Blessed One said:                                                9
+
+"Whatever is to be done by him who aspires to attain the
+tranquillity of Nirvana let him be able and upright,
+conscientious and gentle, and not proud.                            10
+
+"Let a man's pleasure be the Dharma, let him delight in the
+Dharma, let him stand fast in the Dharma, let him know how to
+inquire into the Dharma, let him not raise any dispute that
+pollutes the Dharma, and let him spend his time in pondering on
+the well-spoken truths of the Dharma.                               11
+
+"A treasure that is laid up in a deep pit profits nothing and may
+easily be lost. The real treasure that is laid up through charity
+and piety, temperance, self-control, or deeds of merit, is hid
+secure and cannot pass away. It is never gained by despoiling or
+wronging others, and no thief can steal it. A man, when he dies,
+must leave the fleeting wealth of the world, but this treasure of
+virtuous acts he takes with him. Let the wise do good deeds; they
+are a treasure that can never be lost."                             12
+
+And the bhikkhus praised the wisdom of the Tathagata:               13
+
+"Thou hast passed beyond pain; thou art holy, O Enlightened One,
+we consider thee one that has destroyed his passions. Thou art
+glorious, thoughtful, and of great understanding. O thou who
+puttest an end to pain, thou hast carried us across our doubt.      14
+
+"Because thou sawst our longing and carriedst us across our
+doubt, adoration be to thee, O muni, who hast attained the
+highest good in the ways of wisdom.                                 15
+
+"The doubt we had before, thou hast cleared away, O thou
+clearly-seeing one; surely thou art a great thinker, perfectly
+enlightened, there is no obstacle for thee.                         16
+
+"And all thy troubles are scattered and cut off; thou art calm,
+subdued, firm, truthful.                                            17
+
+"Adoration be to thee, O noble sage, adoration be to thee, O thou
+best of beings; in the world of men and gods there is none equal
+to thee.                                                            18
+
+"Thou art the Buddha, thou art the Master, thou art the muni that
+conquers Mara; after having cut off desire thou hast crossed over
+and carriest this generation to the other shore."                   19
+
+
+
+
+LX.
+
+AMITABHA.
+
+
+One of the disciples came to the Blessed One with a trembling
+heart and his mind full of doubt. And he asked the Blessed One:
+"O Buddha, our Lord and Master, why do we give up the pleasures
+of the world, if thou forbiddest us to work miracles and to
+attain the supernatural? Is not Amitabha, the infinite light of
+revelation, the source of innumerable miracles?"                     1
+
+And the Blessed One, seeing the anxiety of a truth-seeking mind,
+said: "O savaka, thou art a novice among the novices, and thou
+art swimming on the surface of samsara. How long will it take
+thee to grasp the truth? Thou hast not understood the words of
+the Tathagata. The law of karma is irrefragable, and
+supplications have no effect, for they are empty words."             2
+
+Said the disciple: "So sayest thou there are no miraculous and
+wonderful things?"                                                   3
+
+And the Blessed One replied:                                         4
+
+"Is it not a wonderful thing, mysterious and miraculous to the
+worldling, that a man who commits wrong can become a saint, that
+he who attains to true enlightenment will find the path of truth
+and abandon the evil ways of selfishness?                            5
+
+"The bhikkhu who renounces the transient pleasures of the world
+for the eternal bliss of holiness, performs the only miracle that
+can truly be called a miracle.                                       6
+
+"A holy man changes the curses of karma into blessings. The
+desire to perform miracles arises either from covetousness or
+from vanity.                                                         7
+
+"That mendicant does right who does not think: 'People should
+salute me'; who, though despised by the world, yet cherishes no
+ill-will towards it.                                                 8
+
+"That mendicant does right to whom omens, meteors, dreams, and
+signs are things abolished; he is free from all their evils.         9
+
+"Amitabha, the unbounded light, is the source of wisdom, of
+virtue, of Buddhahood. The deeds of sorcerers and miracle-mongers
+are frauds, but what is more wondrous, more mysterious, more
+miraculous than Amitabha?"                                          10
+
+"But, Master," continued the savaka, "is the promise of the happy
+region vain talk and a myth?"                                       11
+
+"What is this promise?" asked the Buddha; and the disciple
+replied:                                                            12
+
+"There is in the west a paradise called the Pure Land,
+exquisitely adorned with gold and silver and precious gems. There
+are pure waters with golden sands, surrounded by pleasant walks
+and covered with large lotus flowers. Joyous music is heard, and
+flowers rain down three times a day. There are singing birds
+whose harmonious notes proclaim the praises of religion, and in
+the minds of those who listen to their sweet sounds, remembrance
+arises of the Buddha, the law, and the brotherhood. No evil birth
+is possible there, and even the name of hell is unknown. He who
+fervently and with a pious mind repeats the words 'Amitabha
+Buddha' will be transported to the happy region of this pure
+land, and when death draws nigh, the Buddha, with a company of
+saintly followers, will stand before him, and there will be
+perfect tranquillity."                                              13
+
+"In truth," said the Buddha, "there is such a happy paradise. But
+the country is spiritual and it is accessible only to those that
+are spiritual. Thou sayest it lies in the west. This means, look
+for it where he who enlightens the world resides. The sun sinks
+down and leaves us in utter darkness, the shades of night steal
+over us, and Mara, the evil one, buries our bodies in the grave.
+Sunset is nevertheless no extinction, and where we imagine we see
+extinction, there is boundless light and inexhaustible life."       14
+
+"I understand," said the savaka, "that the story of the Western
+Paradise is not literally true."                                    15
+
+"Thy description of paradise," the Buddha continued, "is
+beautiful; yet it is insufficient and does little justice to the
+glory of the pure land. The worldly can speak of it in a worldly
+way only; they use worldly similes and worldly words. But the
+pure land in which the pure live is more beautiful than thou
+canst say or imagine.                                               16
+
+"However, the repetition of the name Amitabha Buddha is
+meritorious only if thou speak it with such a devout attitude of
+mind as will cleanse thy heart and attune thy will to do works of
+righteousness. He only can reach the happy land whose soul is
+filled with the infinite light of truth. He only can live and
+breathe in the spiritual atmosphere of the Western Paradise who
+has attained enlightenment.                                         17
+
+"Verily I say unto thee, the Tathagata lives in the pure land of
+eternal bliss even now while he is still in the body; and the
+Tathagata preaches the law of religion unto thee and unto the
+whole world, so that thou and thy brethren may attain the same
+peace and the same happiness."                                      18
+
+Said the disciple: "Teach me, O Lord, the meditations to which I
+must devote myself in order to let my mind enter into the
+paradise of the pure land."                                         19
+
+Buddha said: "There are five meditations.                           20
+
+"The first meditation is the meditation of love in which thou
+must so adjust thy heart that thou longest for the weal and
+welfare of all beings, including the happiness of thine enemies.    21
+
+"The second meditation is the meditation of pity, in which thou
+thinkest of all beings in distress, vividly representing in thine
+imagination their sorrows and anxieties so as to arouse a deep
+compassion for them in thy soul.                                    22
+
+"The third meditation is the meditation of joy in which thou
+thinkest of the prosperity of others and rejoicest with their
+rejoicings.                                                         23
+
+"The fourth meditation is the meditation on impurity, in which
+thou considerest the evil consequences of corruption, the effects
+of wrongs and evils. How trivial is often the pleasure of the
+moment and how fatal are its consequences!                          24
+
+"The fifth meditation is the meditation on serenity, in which
+thou risest above love and hate, tyranny and thraldom, wealth and
+want, and regardest thine own fate with impartial calmness and
+perfect tranquillity.                                               25
+
+"A true follower of the Tathagata founds not his trust upon
+austerities or rituals but giving up the idea of self relies with
+his whole heart upon Amitabha, which is the unbounded light of
+truth."                                                             26
+
+The Blessed One after having explained his doctrine of Amitabha,
+the immeasurable light which makes him who receives it a Buddha,
+looked into the heart of his disciple and saw still some doubts
+and anxieties. And the Blessed One said: "Ask me, my son, the
+questions which weigh upon thy soul."                               27
+
+And the disciple said: "Can a humble monk, by sanctifying
+himself, acquire the talents of supernatural wisdom called
+Abhinnas and the supernatural powers called Iddhi? Show me the
+Iddhi-pada, the path to the highest wisdom? Open to me the Jhanas
+which are the means of acquiring samadhi, the fixity of mind
+which enraptures the soul."                                         28
+
+And the Blessed One said: "Which are the Abhinnas?"                 29
+
+The disciple replied: "There are six Abhinnas: (1) The celestial
+eye; (2) the celestial ear; (3) the body at will or the power of
+transformation; (4) the knowledge of the destiny of former
+dwellings, so as to know former states of existence; (5) the
+faculty of reading the thoughts of others; and (6) the knowledge
+of comprehending the finality of the stream of life."               30
+
+And the Blessed One replied: "These are wondrous things; but
+verily, every man can attain them. Consider the abilities of
+thine own mind; thou wert born about two hundred leagues from
+here and canst thou not in thy thought, in an instant travel to
+thy native place and remember the details of thy father's home?
+Seest thou not with thy mind's eye the roots of the tree which is
+shaken by the wind without being overthrown? Does not the
+collector of herbs see in his mental vision, whenever he pleases,
+any plant with its roots, its stem, its fruits, leaves, and even
+the uses to which it can be applied? Cannot the man who
+understands languages recall to his mind any word whenever he
+pleases, knowing its exact meaning and import? How much more does
+the Tathagata understand the nature of things; he looks into the
+hearts of men and reads their thoughts. He knows the evolution of
+beings and foresees their ends."                                    31
+
+Said the disciple: "Then the Tathagata teaches that man can
+attain through the Jhanas the bliss of Abhinna."                    32
+
+And the Blessed One asked in reply: "Which are the Jhanas through
+which man reaches Abhinna?"                                         33
+
+The disciple replied: "There are four Jhanas. The first Jhana is
+seclusion in which one must free his mind from sensuality; the
+second Jhana is a tranquillity of mind full of joy and gladness;
+the third Jhana is a taking delight in things spiritual; the
+fourth Jhana is a state of perfect purity and peace in which the
+mind is above all gladness and grief."                              34
+
+"Good, my son," enjoined the Blessed One. "Be sober and abandon
+wrong practices which serve only to stultify the mind."             35
+
+Said the disciple: "Forbear with me, O Blessed One, for I have
+faith without understanding and I am seeking the truth. O Blessed
+One, O Tathagata, my Lord and Master, teach me the Iddhipada."      36
+
+The Blessed One said: "There are four means by which Iddhi is
+acquired; (1) Prevent bad qualities from arising. (2) Put away
+bad qualities which have arisen. (3) Produce goodness that does
+not yet exist. (4) Increase goodness which already
+exists.--Search with sincerity, and persevere in the search. In
+the end thou wilt find the truth."                                  37
+
+
+
+
+LXI.
+
+THE TEACHER UNKNOWN.
+
+
+And the Blessed One said to Ananda:                                  1
+
+"There are various kinds of assemblies, O Ananda; assemblies of
+nobles, of Brahmans, of householders, of bhikkhus, and of other
+beings. When I used to enter an assembly, I always became, before
+I seated myself, in color like unto the color of my audience, and
+in voice like unto their voice. I spoke to them in their language
+and then with religious discourse, I instructed, quickened, and
+gladdened them.                                                      2
+
+"My doctrine is like the ocean, having the same eight wonderful
+qualities.                                                           3
+
+"Both the ocean and my doctrine become gradually deeper. Both
+preserve their identity under all changes. Both cast out dead
+bodies upon the dry land. As the great rivers, when falling into
+the main, lose their names and are thenceforth reckoned as the
+great ocean, so all the castes, having renounced their lineage
+and entered the Sangha, become brethren and are reckoned the sons
+of Sakyamuni. The ocean is the goal of all streams and of the
+rain from the clouds, yet is it never overflowing and never
+emptied: so the Dharma is embraced by many millions of people,
+yet it neither increases nor decreases. As the great ocean has
+only one taste, the taste of salt, so my doctrine has only one
+flavor, the flavor of emancipation. Both the ocean and the Dharma
+are full of gems and pearls and jewels, and both afford a
+dwelling-place for mighty beings.                                    4
+
+"These are the eight wonderful qualities in which my doctrine
+resembles the ocean.                                                 5
+
+"My doctrine is pure and it makes no discrimination between noble
+and ignoble, rich and poor.                                          6
+
+"My doctrine is like unto water which cleanses all without
+distinction.                                                         7
+
+"My doctrine is like unto fire which consumes all things that
+exist between heaven and earth, great and small.                     8
+
+"My doctrine is like unto the heavens, for there is room in it,
+ample room for the reception of all, for men and women, boys and
+girls, the powerful and the lowly.                                   9
+
+"But when I spoke, they knew me not and would say, 'Who may this
+be who thus speaks, a man or a god?' Then having instructed,
+quickened, and gladdened them with religious discourse, I would
+vanish away. But they knew me not, even when I vanished away."      10
+
+
+
+
+PARABLES AND STORIES.
+
+
+LXII.
+
+PARABLES.
+
+
+And the Blessed One thought: "I have taught the truth which is
+excellent in the beginning, excellent in the middle, and
+excellent in the end; it is glorious in its spirit and glorious
+in its letter. But simple as it is, the people cannot understand
+it. I must speak to them in their own language. I must adapt my
+thoughts to their thoughts. They are like unto children, and love
+to hear tales. Therefore, I will tell them stories to explain the
+glory of the Dharma. If they cannot grasp the truth in the
+abstract arguments by which I have reached it, they may
+nevertheless come to understand it, if it is illustrated in
+parables."                                                           1
+
+
+
+
+LXIII.
+
+THE WIDOW'S TWO MITES AND THE PARABLE OF THE THREE MERCHANTS.
+
+
+There was once a lone widow who was very destitute, and having
+gone to the mountain she beheld hermits holding a religious
+assembly. Then the woman was filled with joy, and uttering
+praises, said, "It is well, holy priests! but while others give
+precious things such as the ocean caves produce, I have nothing
+to offer." Having spoken thus and having searched herself in vain
+for something to give, she recollected that some time before she
+had found in a dungheap two coppers, so taking these she offered
+them forthwith as a gift to the priesthood in charity.               1
+
+The superior of the priests, a saint who could read the hearts of
+men, disregarding the rich gifts of others and beholding the deep
+faith dwelling in the heart of this poor widow, and wishing the
+priesthood to esteem rightly her religious merit, burst forth
+with full voice in a canto. He raised his right hand and said,
+"Reverend priests attend!" and then he proceeded:                    2
+
+     "The coppers of this poor widow
+     To all purpose are more worth
+     Than all the treasures of the oceans
+     And the wealth of the broad earth.                              3
+         "As an act of pure devotion
+         She has done a pious deed;
+         She has attained salvation,
+         Being free from selfish greed."                             4
+
+The woman was mightily strengthened in her mind by this thought,
+and said, "It is even as the Teacher says: what I have done is as
+much as if a rich man were to give up all his wealth."               5
+
+And the Teacher said: "Doing good deeds is like hoarding up
+treasures," and he expounded this truth in a parable:                6
+
+"Three merchants set out on their travels, each with his capital;
+one of them gained much, the second returned with his capital,
+and the third one came home after having lost his capital. What
+is true in common life applies also to religion.                     7
+
+"The capital is the state a man has reached, the gain is heaven;
+the loss of his capital means that a man will be born in a lower
+state, as a denizen of hell or as an animal. These are the
+courses that are open to the sinner.                                 8
+
+"He who brings back his capital, is like unto one who is born
+again as a man. Those who through the exercise of various virtues
+become pious householders will be born again as men, for all
+beings will reap the fruit of their actions. But he who increases
+his capital is like unto one who practises eminent virtues. The
+virtuous, excellent man attains in heaven to the glorious state
+of the gods."                                                        9
+
+
+
+
+LXIV.
+
+THE MAN BORN BLIND.
+
+
+There was a man born blind, and he said: "I do not believe in the
+world of light and appearance. There are no colors, bright or
+sombre. There is no sun, no moon, no stars. No one has witnessed
+these things."                                                       1
+
+His friends remonstrated with him, but he clung to his opinion:
+"What you say that you see," he objected, "are illusions. If
+colors existed I should be able to touch them. They have no
+substance and are not real. Everything real has weight, but I
+feel no weight where you see colors."                                2
+
+In those days there was a physician who was called to see the
+blind man. He mixed four simples, and when he applied them to the
+cataract of the blind man the gray film melted, and his eyes
+acquired the faculty of sight.                                       3
+
+The Tathagata is the physician, the cataract is the illusion of
+the thought "I am," and the four simples are the four noble
+truths.                                                              4
+
+
+
+
+LXV.
+
+THE LOST SON.
+
+
+There was a householder's son who went away into a distant
+country, and while the father accumulated immeasurable riches,
+the son became miserably poor. And the son while searching for
+food and clothing happened to come to the country in which his
+father lived. And the father saw him in his wretchedness, for he
+was ragged and brutalized by poverty, and ordered some of his
+servants to call him.                                                1
+
+When the son saw the place to which he was conducted, he thought,
+"I must have evoked the suspicion of a powerful man, and he will
+throw me into prison." Full of apprehension he made his escape
+before he had seen his father.                                       2
+
+Then the father sent messengers out after his son, who was caught
+and brought back in spite of his cries and lamentations.
+Thereupon the father ordered his servants to deal tenderly with
+his son, and he appointed a laborer of his son's rank and
+education to employ the lad as a helpmate on the estate. And the
+son was pleased with his new situation.                              3
+
+From the window of his palace the father watched the boy, and
+when he saw that he was honest and industrious, he promoted him
+higher and higher.                                                   4
+
+After some time, he summoned his son and called together all his
+servants, and made the secret known to them. Then the poor man
+was exceedingly glad and he was full of joy at meeting his
+father.                                                              5
+
+Little by little must the minds of men be trained for higher
+truths.                                                              6
+
+
+
+
+LXVI.
+
+THE GIDDY FISH.
+
+
+There was a bhikkhu who had great difficulty in keeping his
+senses and passions under control; so, resolving to leave the
+Order, he came to the Blessed One to ask him for a release from
+the vows. And the Blessed One said to the bhikkhu:                   1
+
+"Take heed, my son, lest thou fall a prey to the passions of thy
+misguided heart. For I see that in former existences, thou hast
+suffered much from the evil consequences of lust, and unless thou
+learnest to conquer thy sensual desire, thou wilt in this life be
+ruined through thy folly.                                            2
+
+"Listen to a story of another existence of thine, as a fish.         3
+
+"The fish could be seen swimming lustily in the river, playing
+with his mate. She, moving in front, suddenly perceived the
+meshes of a net, and slipping around escaped the danger; but he,
+blinded by love, shot eagerly after her and fell straight into
+the mouth of the net. The fisherman pulled the net up, and the
+fish, who complained bitterly of his sad fate, saying, 'this
+indeed is the bitter fruit of my folly,' would surely have died
+if the Bodhisatta had not chanced to come by, and, understanding
+the language of the fish, took pity on him. He bought the poor
+creature and said to him: 'My good fish, had I not caught sight
+of thee this day, thou wouldst have lost thy life. I shall save
+thee, but henceforth avoid the evil of lust.' With these words he
+threw the fish into the water.                                       4
+
+"Make the best of the time of grace that is offered to thee in
+thy present existence, and fear the dart of passion which, if
+thou guard not thy senses, will lead thee to destruction."           5
+
+
+
+
+LXVII
+
+THE CRUEL CRANE OUTWITTED.
+
+
+A tailor who used to make robes for the brotherhood was wont to
+cheat his customers, and thus prided himself on being smarter
+than other men. But once, on entering upon an important business
+transaction with a stranger, he found his master in fraudulent
+practices, and suffered a heavy loss.                                1
+
+And the Blessed One said: "This is not an isolated incident in
+the greedy tailor's fate; in other incarnations he suffered
+similar losses, and by trying to dupe others ultimately ruined
+himself.                                                             2
+
+"This same greedy character lived many generations ago as a crane
+near a pond, and when the dry season set in he said to the fishes
+with a bland voice: 'Are you not anxious for your future welfare?
+There is at present very little water and still less food in this
+pond. What will you do should the whole pond become dry, in this
+drought?'                                                            3
+
+'Yes, indeed' said the fishes, 'what should we do?'                  4
+
+"Replied the crane: 'I know a fine, large lake, which never
+becomes dry. Would you not like me to carry you there in my
+beak?' When the fishes began to distrust the honesty of the
+crane, he proposed to have one of them sent over to the lake to
+see it; and a big carp at last decided to take the risk for the
+sake of the others, and the crane carried him to a beautiful lake
+and brought him back in safety. Then all doubt vanished, and the
+fishes gained confidence in the crane, and now the crane took
+them one by one out of the pond and devoured them on a big
+varana-tree.                                                         5
+
+"There was also a lobster in the pond, and when it listed the
+crane to eat him too, he said: 'I have taken all the fishes away
+and put them in a fine, large lake. Come along. I shall take
+thee, too!'                                                          6
+
+'But how wilt thou hold me to carry me along?' asked the lobster.    7
+
+'I shall take hold of thee with my beak,' said the crane.            8
+
+'Thou wilt let me fall if thou carry me like that. I will not go
+with thee!' replied the lobster.                                     9
+
+'Thou needst not fear,' rejoined the crane; 'I shall hold thee
+quite tight all the way.'                                           10
+
+"Then said the lobster to himself: 'If this crane once gets hold
+of a fish, he will certainly never let him go in a lake! Now if
+he should really put me into the lake it would be splendid; but
+if he does not, then I will cut his throat and kill him!' So he
+said to the crane: 'Look here, friend, thou wilt not be able to
+hold me tight enough; but we lobsters have a famous grip. If thou
+wilt let me catch hold of thee round the neck with my claws, I
+shall be glad to go with thee.'                                     11
+
+"The crane did not see that the lobster was trying to outwit him,
+and agreed. So the lobster caught hold of his neck with his claws
+as securely as with a pair of blacksmith's pincers, and called
+out: 'Ready, ready, go!'                                            12
+
+"The crane took him and showed him the lake, and then turned off
+toward the varana-tree. 'My dear uncle!' cried the lobster, 'The
+lake lies that way, but thou art taking me this other way.'         13
+
+"Answered the crane: 'Thinkest thou so? Am I thy dear uncle? Thou
+meanest me to understand, I suppose, that I am thy slave, who has
+to lift thee up and carry thee about with him, where thou
+pleasest! Now cast thine eye upon that heap of fish-bones at the
+root of yonder varana-tree. Just as I have eaten those fish,
+every one of them, just so will I devour thee also!'                14
+
+'Ah! those fishes got eaten through their own stupidity,'
+answered the lobster, 'but I am not going to let thee kill me. On
+the contrary, it is thou that I am going to destroy. For thou, in
+thy folly, hast not seen that I have outwitted thee. If we die,
+we both die together; for I will cut off this head of thine and
+cast it to the ground!' So saying, he gave the crane's neck a
+pinch with his claws as with a vise.                                15
+
+"Then gasping, and with tears trickling from his eyes, and
+trembling with the fear of death, the crane besought the lobster,
+saying: 'O, my Lord! Indeed I did not intend to eat thee. Grant
+me my life!'                                                        16
+
+'Very well! fly down and put me into the lake,' replied the
+lobster.                                                            17
+
+"And the crane turned round and stepped down into the lake, to
+place the lobster on the mud at its edge. Then the lobster cut
+the crane's neck through as clean as one would cut a lotus-stalk
+with a hunting-knife, and then entered the water!"                  18
+
+When the Teacher had finished this discourse, he added: "Not now
+only was this man outwitted in this way, but in other existences,
+too, by his own intrigues."                                         19
+
+
+
+
+LXVIII.
+
+FOUR KINDS OF MERIT.
+
+
+There was a rich man who used to invite all the Brahmans of the
+neighborhood to his house, and, giving them rich gifts, offered
+great sacrifices to the gods.                                        1
+
+And the Blessed One said: "If a man each month repeat a thousand
+sacrifices and give offerings without ceasing, he is not equal to
+him who but for one moment fixes his mind upon righteousness."       2
+
+The world-honored Buddha continued: "There are four kinds of
+offering: first, when the gifts are large and the merit small;
+secondly, when the gifts are small and the merit small; thirdly,
+when the gifts are small and the merit large; and fourthly, when
+the gifts are large and the merit is also large.                     3
+
+"The first is the case of the deluded man who takes away life for
+the purpose of sacrificing to the gods, accompanied by carousing
+and feasting. Here the gifts are great, but the merit is small
+indeed.                                                              4
+
+"The gifts are small and the merit is also small, when from
+covetousness and an evil heart a man keeps to himself a part of
+that which he intends to offer.                                      5
+
+"The merit is great, however, while the gift is small, when a man
+makes his offering from love and with a desire to grow in wisdom
+and in kindness.                                                     6
+
+"Lastly, the gift is large and the merit is large, when a wealthy
+man, in an unselfish spirit and with the wisdom of a Buddha,
+gives donations and founds institutions for the best of mankind
+to enlighten the minds of his fellow-men and to administer unto
+their needs."                                                        7
+
+
+
+
+LXIX.
+
+THE LIGHT OF THE WORLD.
+
+
+There was a certain Brahman in Kosambi, a wrangler and well
+versed in the Vedas. As he found no one whom he regarded his
+equal in debate he used to carry a lighted torch in his hand, and
+when asked for the reason of his strange conduct, he replied:
+"The world is so dark that I carry this torch to light it up, as
+far as I can."                                                       1
+
+A samana sitting in the market-place heard these words and said:
+"My friend, if thine eyes are blind to the sight of the
+omnipresent light of the day, do not call the world dark. Thy
+torch adds nothing to the glory of the sun and thy intention to
+illumine the minds of others is as futile as it is arrogant."        2
+
+Whereupon the Brahman asked: "Where is the sun of which thou
+speakest?" And the samana replied: "The wisdom of the Tathagata
+is the sun of the mind. His radiancy is glorious by day and
+night, and he whose faith is strong will not lack light on the
+path to Nirvana where he will inherit bliss everlasting."            3
+
+
+
+
+LXX.
+
+LUXURIOUS LIVING.
+
+
+While the Buddha was preaching his doctrine for the conversion of
+the world in the neighborhood of Savatthi, a man of great wealth
+who suffered from many ailmemts came to him with clasped hands
+and said: "World-honored Buddha, pardon me for my want of respect
+in not saluting thee as I ought, but I suffer greatly from
+obesity, excessive drowsiness, and other complaints, so that I
+cannot move without pain."                                           1
+
+The Tathagata, seeing the luxuries with which the man was
+surrounded asked him: "Hast thou a desire to know the cause of
+thy ailments?" And when the wealthy man expressed his willingness
+to learn, the Blessed One said: "There are five things which
+produce the condition of which thou complainest: opulent dinners,
+love of sleep, hankering after pleasure, thoughtlessness, and
+lack of occupation. Exercise self-control at thy meals, and take
+upon thyself some duties that will exercise thy abilities and
+make thee useful to thy fellow-men. In following this advice thou
+wilt prolong thy life."                                              2
+
+The rich man remembered the words of the Buddha and after some
+time having recovered his lightness of body and youthful buoyancy
+returned to the Worldhonored One and, coming afoot without horses
+and attendants, said to him: "Master, thou hast cured my bodily
+ailments; I come now to seek enlightenment of my mind."              3
+
+And the Blessed One said: "The worldling nourishes his body, but
+the wise man nourishes his mind. He who indulges in the
+satisfaction of his appetites works his own destruction; but he
+who walks in the path will have both the salvation from evil and
+a prolongation of life."                                             4
+
+
+
+
+LXXI.
+
+THE COMMUNICATION OF BLISS.
+
+
+Annabhara, the slave of Sumana, having just cut the grass on the
+meadow, saw a samana with his bowl begging for food. Throwing
+down his bundle of grass he ran into the house and returned with
+the rice that had been provided for his own food.                    1
+
+The samana ate the rice and gladdened him with words of religious
+comfort.                                                             2
+
+The daughter of Sumana having observed the scene from a window
+called out: "Good! Annabhara, good! Very good!"                      3
+
+Sumana hearing these words inquired what she meant, and on being
+informed about Annabhara's devotion and the words of comfort he
+had received from the samana, went to his slave and offered him
+money to divide the bliss of his offering.                           4
+
+"My lord," said Annabhara, "let me first ask the venerable man."
+And approaching the samana, he said: "My master has asked me to
+share with him the bliss of the offering I made thee of my
+allowance of rice. Is it right that I should divide it with him?"    5
+
+The samana replied in a parable. He said: "In a village of one
+hundred houses a single light was burning. Then a neighbor came
+with his lamp and lit it; and in this same way the light was
+communicated from house to house and the brightness in the
+village was increased. Thus the light of religion may be diffused
+without stinting him who communicates it. Let the bliss of thy
+offering also be diffused. Divide it."                               6
+
+Annabhara returned to his master's house and said to him: "I
+present thee, my lord, with a share of the bliss of my offering.
+Deign to accept it."                                                 7
+
+Sumana accepted it and offered his slave a sum of money, but
+Annabhara replied: "Not so, my lord; if I accept thy money it
+would appear as if I sold thee my share. Bliss cannot be sold; I
+beg thou wilt accept it as a gift."                                  8
+
+The master replied: "Brother Annabhara, from this day forth thou
+shalt be free. Live with me as my friend and accept this present
+as a token of my respect."                                           9
+
+
+
+
+LXXII.
+
+THE LISTLESS FOOL.
+
+
+There was a rich Brahman, well advanced in years, who, unmindful
+of the impermanence of earthly things and anticipating a long
+life, had built himself a large house.                               1
+
+The Buddha wondered why a man so near to death had built a
+mansion with so many apartments, and he sent Ananda to the rich
+Brahman to preach to him the four noble truths and the eightfold
+path of salvation.                                                   2
+
+The Brahman showed Ananda his house and explained to him the
+purpose of its numerous chambers, but to the instruction of the
+Buddha's teachings he gave no heed.                                  3
+
+Ananda said: "It is the habit of fools to say, 'I have children
+and wealth.' He who says so is not even master of himself; how
+can he claim possession of children, riches, and servants? Many
+are the anxieties of the worldly, but they know nothing of the
+changes of the future."                                              4
+
+Scarcely had Ananda left, when the old man was stricken with
+apoplexy and fell dead. The Buddha said, for the instruction of
+those who were ready to learn: "A fool, though he live in the
+company of the wise, understands nothing of the true doctrine, as
+a spoon tastes not the flavor of the soup. He thinks of himself
+only, and unmindful of the advice of good counsellors is unable
+to deliver himself."                                                 5
+
+
+
+
+LXXIII.
+
+RESCUE IN THE DESERT.
+
+
+There was a disciple of the Blessed One, full of energy and zeal
+for the truth, who, living under a vow to complete a meditation
+in solitude, flagged in a moment of weakness. He said to himself:
+"The Teacher said there are several kinds of men; I must belong
+to the lowest class and fear that in this birth there will be
+neither path nor fruit for me. What is the use of a forest life
+if I cannot by my constant endeavor attain the insight of
+meditation to which I have devoted myself?" And he left the
+solitude and returned to the Jetavana.                               1
+
+When the brethren saw him they said to him: "Thou hast done
+wrong, O brother, after taking a vow, to give up the attempt of
+carrying it out;" and they took him to the Master.                   2
+
+When the Blessed One saw them he said: "I see, O mendicants, that
+you have brought this brother here against his will. What has he
+done?"                                                               3
+
+"Lord, this brother, having taken the vows of so sanctifying a
+faith, has abandoned the endeavor to accomplish the aim of a
+member of the order, and has come back to us."                       4
+
+Then the Teacher said to him: "Is it true that thou hast given up
+trying?"                                                             5
+
+"It is true, O Blessed One!" was the reply.                          6
+
+The Master said: "This present life of thine is a time of grace.
+If thou fail now to reach the happy state thou wilt have to
+suffer remorse in future existences. How is it, brother, that
+thou hast proved so irresolute? Why, in former states of
+existence thou wert full of determination. By thy energy alone
+the men and bullocks of five hundred wagons obtained water in the
+sandy desert, and were saved. How is it that thou now givest up?"    7
+
+By these few words that brother was re-established in his
+resolution. But the others besought the Blessed One, saying:
+"Lord! Tell us how this was."                                        8
+
+"Listen, then, O mendicants!" said the Blessed One; and having
+thus excited their attention, he made manifest a thing concealed
+by change of birth.                                                  9
+
+Once upon a time, when Brahmadatta was reigning in Kasi, the
+Bodhisatta was born in a merchant's family; and when he grew up,
+he went about trafficking with five hundred carts.                  10
+
+One day he arrived at a sandy desert many leagues across. The
+sand in that desert was so fine that when taken in the closed
+fist it could not be kept in the hand. After the sun had risen it
+became as hot as a mass of burning embers, so that no man could
+walk on it. Those, therefore, who had to travel over it took
+wood, and water, and oil, and rice in their carts, and traveled
+during the night. And at daybreak they formed an encampment and
+spread an awning over it, and, taking their meals early, they
+passed the day lying in the shade. At sunset they supped, and
+when the ground had become cool they yoked their oxen and went
+on. The traveling was like a voyage over the sea: a desert-pilot
+had to be chosen, and he brought the caravan safe to the other
+side by his knowledge of the stars.                                 11
+
+Thus the merchant of our story traversed the desert. And when he
+had passed over fifty-nine leagues he thought, "Now, in one more
+night we shall get out of the sand," and after supper he directed
+the wagons to be yoked, and so set out. The pilot had cushions
+arranged on the foremost cart and lay down, looking at the stars
+and directing the men where to drive. But worn out by want of
+rest during the long march, he fell asleep, and did not perceive
+that the oxen had turned round and taken the same road by which
+they had come.                                                      12
+
+The oxen went on the whole night through. Towards dawn the pilot
+woke up, and, observing the stars, called out: "Stop the wagons,
+stop the wagons!" The day broke just as they stopped and were
+drawing up the carts in a line. Then the men cried out: "Why this
+is the very encampment we left yesterday! We have but little wood
+left and our water is all gone! We are lost!" And unyoking the
+oxen and spreading the canopy over their heads, they lay down in
+despondency, each one under his wagon. But the Bodhisatta said to
+himself, "If I lose heart, all these will perish," and walked
+about while the morning was yet cool. On seeing a tuft of
+kusa-grass, he thought: "This could have grown only by soaking up
+some water which must be beneath it."                               13
+
+And he made them bring a spade and dig in that spot. And they dug
+sixty cubits deep. And when they had got thus far, the spade of
+the diggers struck on a rock; and as soon as it struck, they all
+gave up in despair. But the Bodhisatta thought, "There must be
+water under that rock," and descending into the well he got upon
+the stone, and stooping down applied his ear to it and tested the
+sound of it. He heard the sound of water gurgling beneath, and
+when he got out he called his page. "My lad, if thou givest up
+now, we shall all be lost. Do not lose heart. Take this iron
+hammer, and go down into the pit, and give the rock a good blow."   14
+
+The lad obeyed, and though they all stood by in despair, he went
+down full of determination and struck at the stone. The rock
+split in two and fell below, so that it no longer blocked the
+stream, and water rose till its depth from the bottom to the brim
+of the well was equal to the height of a palm-tree. And they all
+drank of the water, and bathed in it. Then they cooked rice and
+ate it, and fed their oxen with it. And when the sun set, they
+put a flag in the well, and went to the place appointed. There
+they sold their merchandise at a good profit and returned to
+their home, and when they died they passed away according to
+their deeds. And the Bodhisatta gave gifts and did other virtuous
+acts, and he also passed away according to his deeds.               15
+
+After the Teacher had told the story he formed the connection by
+saying in conclusion, "The caravanleader was the Bodhisatta, the
+future Buddha; the page who at that time despaired not, but broke
+the stone, and gave water to the multitude, was this brother
+without perseverance; and the other men were attendants on the
+Buddha."                                                            16
+
+
+
+
+LXXIV.
+
+THE SOWER.
+
+
+Bharadvaja, a wealthy Brahman farmer, was celebrating his
+harvest-thanksgiving when the Blessed One came with his
+alms-bowl, begging for food.                                         1
+
+Some of the people paid him reverence, but the Brahman was angry
+and said: "O samana, it would be more fitting for thee to go to
+work than to beg. I plough and sow, and having ploughed and sown,
+I eat. If thou didst likewise, thou, too, wouldst have something
+to eat."                                                             2
+
+The Tathagata answered him and said: "O Brahman, I, too, plough
+and sow, and having ploughed and sown, I eat."                       3
+
+"Dost thou profess to be a husbandman?" replied the Brahman.
+"Where, then, are thy bullocks? Where is the seed and the
+plough?"                                                             4
+
+The Blessed One said: "Faith is the seed I sow: good works are
+the rain that fertilizes it; wisdom and modesty are the plough;
+my mind is the guiding-rein; I lay hold of the handle of the law;
+earnestness is the goad I use, and exertion is my draught-ox.
+This ploughing is ploughed to destroy the weeds of illusion. The
+harvest it yields is the immortal fruit of Nirvana, and thus all
+sorrow ends."                                                        5
+
+Then the Brahman poured rice-milk into a golden bowl and offered
+it to the Blessed One, saying: "Let the Teacher of mankind
+partake of the rice-milk, for the venerable Gotama ploughs a
+ploughing that bears the fruit of immortality."                      6
+
+
+
+
+LXXV.
+
+THE OUTCAST.
+
+
+When Bhagavat dwelt at Savatthi in the Jetavana, he went out with
+his alms-bowl to beg for food and approached the house of a
+Brahman priest while the fire of an offering was blazing upon the
+altar. And the priest said: "Stay there, O shaveling; stay there,
+O wretched samana; thou art an outcast."                             1
+
+The Blessed One replied: "Who is an outcast?                         2
+
+"An outcast is the man who is angry and bears hatred; the man who
+is wicked and hypocritical, he who embraces error and is full of
+deceit.                                                              3
+
+"Whosoever is a provoker and is avaricious, has evil desires, is
+envious, wicked, shameless, and without fear to commit wrong, let
+him be known as an outcast.                                          4
+
+"Not by birth does one become an outcast, not by birth does one
+become a Brahman; by deeds one becomes an outcast, by deeds one
+becomes a Brahman."                                                  5
+
+
+
+
+LXXVI.
+
+THE WOMAN AT THE WELL.
+
+
+Ananda, the favorite disciple of the Buddha, having been sent by
+the Lord on a mission, passed by a well near a village, and
+seeing Pakati, a girl of the Matanga caste, he asked her for
+water to drink.                                                      1
+
+Pakati said: "O Brahman, I am too humble and mean to give thee
+water to drink, do not ask any service of me lest thy holiness be
+contaminated, for I am of low caste."                                2
+
+And Ananda replied: "I ask not for caste but for water;" and the
+Matanga girl's heart leaped joyfully and she gave Ananda to
+drink.                                                               3
+
+Ananda thanked her and went away; but she followed him at a
+distance.                                                            4
+
+Having heard that Ananda was a disciple of Gotama Sakyamuni, the
+girl repaired to the Blessed One and cried: "O Lord help me, and
+let me live in the place where Ananda thy disciple dwells, so
+that I may see him and minister unto him, for I love Ananda."        5
+
+And the Blessed One understood the emotions of her heart and he
+said: "Pakati, thy heart is full of love, but thou understandest
+not thine own sentiments. It is not Ananda that thou lovest, but
+his kindness. Accept, then, the kindness thou hast seen him
+practise unto thee, and in the humility of thy station practise
+it unto others.                                                      6
+
+"Verily there is great merit in the generosity of a king when he
+is land to a slave; but there is a greater merit in the slave
+when he ignores the wrongs which he suffers and cherishes
+kindness and good-will to all mankind. He will cease to hate his
+oppressors, and even when powerless to resist their usurpation
+will with compassion pity their arrogance and supercilious
+demeanor.                                                            7
+
+"Blessed art thou, Pakati, for though thou art a Matanga thou
+wilt be a model for noblemen and noblewomen. Thou art of low
+caste, but Brahmans may learn a lesson from thee. Swerve not from
+the path of justice and righteousness and thou wilt outshine the
+royal glory of: queens on the throne."                               8
+
+
+
+
+LXXVII.
+
+THE PEACEMAKER.
+
+
+It is reported that two kingdoms were on the verge of war for the
+possession of a certain embankment which was disputed by them.       1
+
+And the Buddha seeing the kings and their armies ready to fight,
+requested them to tell him the cause of their quarrels. Having
+heard the complaints on both sides, he said:                         2
+
+"I understand that the embankment has value for some of your
+people; has it any intrinsic value aside from its service to your
+men?"                                                                3
+
+"It has no intrinsic value whatever," was the reply. The
+Tathagata continued: "Now when you go to battle is it not sure
+that many of your men will be slain and that you yourselves, O
+kings, are liable to lose your lives?"                               4
+
+And they said: "Verily, it is sure that many will be slain and
+our own lives be jeopardized."                                       5
+
+"The blood of men, however," said Buddha, "has it less intrinsic
+value than a mound of earth?"                                        6
+
+"No," the kings said, "the lives of men and above all the lives
+of kings, are priceless."                                            7
+
+Then the Tathagata concluded: "Are you going to stake that which
+is priceless against that which has no intrinsic value whatever?"    8
+
+The wrath of the two monarchs abated, and they came to a
+peaceable agreement.                                                 9
+
+
+
+
+LXXVIII.
+
+THE HUNGRY DOG.
+
+
+There was a great king who oppressed his people and was hated by
+his subjects; yet when the Tathagata came into his kingdom, the
+king desired much to see him. So he went to the place where the
+Blessed One stayed and asked: "O Sakyamuni, canst thou teach a
+lesson to the king that will divert his mind and benefit him at
+the same time?"                                                      1
+
+And the Blessed One said: "I shall tell thee the parable of the
+hungry dog:                                                          2
+
+"There was a wicked tyrant; and the god Indra, assuming the shape
+of a hunter, came down upon earth with the demon Matali, the
+latter appearing as a dog of enormous size. Hunter and dog
+entered the palace, and the dog howled so wofully that the royal
+buildings shook by the sound to their very foundations. The
+tyrant had the awe-inspiring hunter brought before his throne and
+inquired after the cause of the terrible bark. The hunter said,
+"The dog is hungry," whereupon the frightened king ordered food
+for him. All the food prepared at the royal banquet disappeared
+rapidly in the dog's jaws, and still he howled with portentous
+significance. More food was sent for, and all the royal
+store-houses were emptied, but in vain. Then the tyrant grew
+desperate and asked: 'Will nothing satisfy the cravings of that
+woful beast?' 'Nothing,' replied the hunter, 'nothing except
+perhaps the flesh of all his enemies.' 'And who are his enemies?'
+anxiously asked the tyrant. The hunter replied: 'The dog will
+howl as long as there are people hungry in the kingdom, and his
+enemies are those who practise injustice and oppress the poor.'
+The oppressor of the people, remembering his evil deeds, was
+seized with remorse, and for the first time in his life he began
+to listen to the teachings of righteousness."                        3
+
+Having ended his story, the Blessed One addressed the king, who
+had turned pale, and said to him:                                    4
+
+"The Tathagata can quicken the spiritual ears of the powerful,
+and when thou, great king, hearest the dog bark, think of the
+teachings of the Buddha, and thou mayst still learn to pacify the
+monster."                                                            5
+
+
+
+
+LXXIX.
+
+THE DESPOT.
+
+
+King Brahmadatta happened to see a beautiful woman, the wife of a
+Brahman merchant, and, conceiving a passion for her ordered a
+precious jewel secretly to be dropped into the merchant's
+carriage. The jewel was missed, searched for, and found. The
+merchant was arrested on the charge of stealing, and the king
+pretended to listen with great attention to the defence, and with
+seeming regret ordered the merchant to be executed, while his
+wife was consigned to the royal harem.                               1
+
+Brahmadatta attended the execution in person, for such sights
+were wont to give him pleasure, but when the doomed man looked
+with deep compassion at his infamous judge, a flash of the
+Buddha's wisdom lit up the king's passion-beclouded mind; and
+while the executioner raised the sword for the fatal stroke,
+Brahmadatta felt the effect in his own mind, and he imagined he
+saw himself on the block. "Hold, executioner!" shouted
+Brahmadatta, "it is the king whom thou slayest!" But it was too
+late! The executioner had done the bloody deed.                      2
+
+The king fell back in a swoon, and when he awoke a change had
+come over him. He had ceased to be the cruel despot and
+henceforth led a life of holiness and rectitude. The people said
+that the character of the Brahman had been impressed into his
+mind.                                                                3
+
+O ye who commit murders and robberies! The veil of self-delusion
+covers your eyes. If ye could see things as they are, not as they
+appear, ye would no longer inflict injuries and pain on your own
+selves. Ye see not that ye will have to atone for your evil
+deeds, for what ye sow that will ye reap.                            4
+
+
+
+
+LXXX.
+
+VASAVADATTA.
+
+
+There was a courtesan in Mathura named Vasavadatta. She happened
+to see Upagutta, one of Buddha's disciples, a tall and beautiful
+youth, and fell desperately in love with him. Vasavadatta sent an
+invitation to the young man, but he replied: "The time has not
+yet arrived when Upagutta will visit Vasavadatta."                   1
+
+The courtesan was astonished at the reply, and she sent again for
+him, saying: "Vasavadatta desires love, not gold, from Upagutta."
+But Upagutta made the same enigmatic reply and did not come.         2
+
+A few months later Vasavadatta had a love-intrigue with the chief
+of the artisans, and at that time a wealthy merchant came to
+Mathura, who fell in love with Vasavadatta. Seeing his wealth,
+and fearing the jealousy of her other lover, she contrived the
+death of the chief of the artisans, and concealed his body under
+a dunghill.                                                          3
+
+When the chief of the artisans had disappeared, his relatives and
+friends searched for him and found his body. Vasavadatta,
+however, was tried by a judge, and condemned to have her ears and
+nose, her hands and feet cut off, and flung into a graveyard.        4
+
+Vasavadatta had been a passionate girl, but kind to her servants,
+and one of her maids followed her, and out of love for her former
+mistress ministered unto her in her agonies, and chased away the
+crows.                                                               5
+
+Now the time had arrived when Upagutta decided to visit
+Vasavadatta.                                                         6
+
+When he came, the poor woman ordered her maid to collect and hide
+under a cloth her severed limbs; and he greeted her kindly, but
+she said with petulance: "Once this body was fragrant like the
+lotus, and I offered thee my love. In those days I was covered
+with pearls and fine muslin. Now I am mangled by the executioner
+and covered with filth and blood."                                   7
+
+"Sister," said the young man, "it is not for my pleasure that I
+approach thee. It is to restore to thee a nobler beauty than the
+charms which thou hast lost.                                         8
+
+"I have seen with mine eyes the Tathagata walking upon earth and
+teaching men his wonderful doctrine. But thou wouldst not have
+listened to the words of righteousness while surrounded with
+temptations, while under the spell of passion and yearning for
+worldly pleasures. Thou wouldst nor have listened to the
+teachings of the Tathagata, for thy heart was wayward, and thou
+didst set thy trust on the sham of thy transient charms.             9
+
+"The charms of a lovely form are treacherous, and quickly lead
+into temptations, which have proved too strong for thee. But
+there is a beauty which will not fade, and if thou wilt but
+listen to the doctrine of our Lord, the Buddha, thou wilt find
+that peace which thou wouldst have found in the restless world of
+sinful pleasures."                                                  10
+
+Vasavadatta became calm and a spiritual happiness soothed the
+tortures of her bodily pain; for where there is much suffering
+there is also great bliss.                                          11
+
+Having taken refuge in the Buddha, the Dharma, and the Sangha,
+she died in pious submission to the punishment of her crime.        12
+
+
+
+
+LXXXI.
+
+THE MARRIAGE-FEAST IN JAMBUNADA.
+
+
+There was a man in Jambunada who was to be married the next day,
+and he thought, "Would that the Buddha, the Blessed One, might be
+present at the wedding."                                             1
+
+And the Blessed One passed by his house and met him, and when he
+read the silent wish in the heart of the bridegroom, he consented
+to enter.                                                            2
+
+When the Holy One appeared with the retinue of his many bhikkhus,
+the host whose means were limited received them as best he could,
+saying: "Eat, my Lord, and all thy congregation, according to
+your desire."                                                        3
+
+While the holy men ate, the meats and drinks remained
+undiminished, and the host thought to himself: "How wondrous is
+this! I should have had plenty for all my relatives and
+friends. Would that I had invited them all."                         4
+
+When this thought was in the host's mind, all his relatives and
+friends entered the house; and although the hall in the house was
+small there was room in it for all of them. They sat down at the
+table and ate, and there was more than enough for all of them.       5
+
+The Blessed One was pleased to see so many guests full of good
+cheer and he quickened them and gladdened them with words of
+truth, proclaiming the bliss of righteousness:                       6
+
+"The greatest happiness which a mortal man can imagine is the
+bond of marriage that ties together two loving hearts. But there
+is a greater happiness still: it is the embrace of truth. Death
+will separate husband and wife, but death will never affect him
+who has espoused the truth.                                          7
+
+"Therefore be married unto the truth and live with the truth in
+holy wedlock. The husband who loves his wife and desires for a
+union that shall be everlasting must be faithful to her so as to
+be like truth itself, and she will rely upon him and revere him
+and minister unto him. And the wife who loves her husband and
+desires a union that shall be everlasting must be faithful to him
+so as to be like truth itself; and he will place his trust in
+her, he will provide for her. Verily, I say unto you, their
+children will become like unto their parents and will bear
+witness to their happiness.                                          8
+
+"Let no man be single, let every one be wedded in holy love to
+the truth. And when Mara, the destroyer, comes to separate the
+visible forms of your being, you will continue to live in the
+truth, and you will partake of the life everlasting, for the
+truth is immortal."                                                  9
+
+There was no one among the guests but was strengthened in his
+spiritual life, and recognized the sweetness of a life of
+righteousness; and they took refuge in Buddha, the Dharma, and
+the Sangha.                                                         10
+
+
+
+LXXXII.
+
+A PARTY IN SEARCH OF A THIEF.
+
+
+Having sent out his disciples, the Blessed One himself wandered
+from place to place until he reached Uruvela.                        1
+
+On his way he sat down in a grove to rest, and it happened that
+in that same grove there was a party of thirty friends who were
+enjoying themselves with their wives; and while they were
+sporting, some of their goods were stolen.                           2
+
+Then the whole party went in search of the thief and, meeting the
+Blessed One sitting under a tree, saluted him and said: "Pray,
+Lord, didst thou see the thief pass by with our goods?"              3
+
+And the Blessed One said: "Which is better for you, that you go
+in search for the thief or for yourselves?" And the youths cried:
+"In search for ourselves!"                                           4
+
+"Well, then," said the Blessed One, "sit down and I will preach
+the truth to you."                                                   5
+
+And the whole party sat down and they listened eagerly to the
+words of the Blessed One. Having grasped the truth, they praised
+the doctrine and took refuge in the Buddha.                          6
+
+
+
+
+LXXXIII.
+
+IN THE REALM OF YAMARAJA.
+
+
+There was a Brahman, a religious man and fond in his affections
+but without deep wisdom. He had a son of great promise, who, when
+seven years old, was struck with a fatal disease and died. The
+unfortunate father was unable to control himself; he threw
+himself upon the corpse and lay there as one dead.                   1
+
+The relatives came and buried the dead child and when the father
+came to himself, he was so immoderate in his grief that he
+behaved like an insane person. He no longer gave way to tears but
+wandered about asking for the residence of Yamaraja, the king of
+death, humbly to beg of him that his child might be allowed to
+return to life.                                                      2
+
+Having arrived at a great Brahman temple the sad father went
+through certain religious rites and fell asleep. While wandering
+on in his dream he came to a deep mountain pass where he met a
+number of samanas who had acquired supreme wisdom. "Kind sirs,"
+he said, "can you not tell me where the residence of Yamaraja
+is?" And they asked him, "Good friend, why wouldst thou know?"
+Whereupon he told them his sad story and explained his
+intentions. Pitying his self-delusion, the samanas said: "No
+mortal man can reach the place where Yama reigns, but some four
+hundred miles westward lies a great city in which many good
+spirits live; every eighth day of the month Yama visits the
+place, and there mayst thou see him who is the King of Death and
+ask him for a boon."                                                 3
+
+The Brahman rejoicing at the news went to the city and found it
+as the samanas had told him. He was admitted to the dread
+presence of Yama, the King of Death, who, on hearing his request,
+said: "Thy son now lives in the eastern garden where he is
+disporting himself; go there and ask him to follow thee."            4
+
+Said the happy father: "How does it happen that my son, without
+having performed one good work, is now living in paradise?"
+Yamaraja replied: "He has obtained celestial happiness not for
+performing good deeds, but because he died in faith and in love
+to the Lord and Master, the most glorious Buddha. The Buddha
+says: 'The heart of love and faith spreads as it were a
+beneficent shade from the world of men to the world of gods.'
+This glorious utterance is like the stamp of a king's seal upon a
+royal edict."                                                        5
+
+The happy father hastened to the place and saw his beloved child
+playing with other children, all transfigured by the peace of the
+blissful existence of a heavenly life. He ran up to his boy and
+cried with tears running down his cheeks: "My son, my son, dost
+thou not remember me, thy father who watched over thee with
+loving care and tended thee in thy sickness? Return home with me
+to the land of the living." But the boy, while struggling to go
+back to his playmates, upbraided him for using such strange
+expressions as father and son. "In my present state," he said, "I
+know no such words, for I am free from delusion."                    6
+
+On this, the Brahman departed, and when he woke from his dream he
+bethought himself of the Blessed Master of mankind, the great
+Buddha, and resolved to go to him, lay bare his grief, and seek
+consolation.                                                         7
+
+Having arrived at the Jetavana, the Brahman told his story and
+how his boy had refused to recognize him and to go home with him.    8
+
+And the World-honored One said: "Truly thou art deluded. When man
+dies the body is dissolved into its elements, but the spirit is
+not entombed. It leads a higher mode of life in which all the
+relative terms of father, son, wife, mother, are at an end, just
+as a guest who leaves his lodging has done with it, as though it
+were a thing of the past. Men concern themselves most about that
+which passes away; but the end of life quickly comes as a burning
+torrent sweeping away the transient in a moment. They are like a
+blind man set to look after a burning lamp. A wise man,
+understanding the transiency of worldly relations, destroys the
+cause of grief, and escapes from the seething whirlpool of
+sorrow. Religious wisdom lifts a man above the pleasures and
+pains of the world and gives him peace everlasting."                 9
+
+The Brahman asked the permission of the Blessed One to enter the
+community of his bhikkhus, so as to acquire that heavenly wisdom
+which alone can give comfort to an afflicted heart.                 10
+
+
+
+
+LXXXIV.
+
+THE MUSTARD SEED.
+
+
+There was a rich man who found his gold suddenly transformed into
+ashes; and he took to his bed and refused all food. A friend,
+hearing of his sickness, visited the rich man and learned the
+cause of his grief. And the friend said: "Thou didst not make
+good use of thy wealth. When thou didst hoard it up it was not
+better than ashes. Now heed my advice. Spread mats in the bazaar;
+pile up these ashes, and pretend to trade with them."                1
+
+The rich man did as his friend had told him, and when his
+neighbors asked him, "Why sellest thou ashes?" he said: "I offer
+my goods for sale."                                                  2
+
+After some time a young girl, named Kisa Gotami, an orphan and
+very poor, passed by, and seeing the rich man in the bazaar,
+said: "My lord, why pilest thou thus up gold and silver for
+sale."                                                               3
+
+And the rich man said: "Wilt thou please hand me that gold and
+silver?" And Kisa Gotami took up a handful of ashes, and lo! they
+changed back into gold.                                              4
+
+Considering that Kisa Gotami had the mental eye of spiritual
+knowledge and saw the real worth of things, the rich man gave her
+in marriage to his son, and he said: "With many, gold is no
+better than ashes, but with Kisa Gotami ashes become pure gold."     5
+
+And Kisa Gotami had an only son, and he died. In her grief she
+carried the dead child to all her neighbors, asking them for
+medicine, and the people said: "She has lost her senses. The boy
+is dead."                                                            6
+
+At length Kisa Gotami met a man who replied to her request: "I
+cannot give thee medicine for thy child, but I know a physician
+who can."                                                            7
+
+And the girl said: "Pray tell me, sir; who is it?" And the man
+replied: "Go to Sakyamuni, the Buddha."                              8
+
+Kisa Gotami repaired to the Buddha and cried: "Lord and Master,
+give me the medicine that will cure my boy."                         9
+
+The Buddha answered: "I want a handful of mustard-seed." And when
+the girl in her joy promised to procure it, the Buddha added:
+"The mustard-seed must be taken from a house where no one has
+lost a child, husband, parent, or friend."                          10
+
+Poor Kisa Gotami now went from house to house, and the people
+pitied her and said: "Here is mustard-seed; take it!" But when
+she asked, "Did a son or daughter, a father or mother, die in
+your family?" They answered her: "Alas! the living are few, but
+the dead are many. Do not remind us of our deepest grief." And
+there was no house but some beloved one had died in it.             11
+
+Kisa Gotami became weary and hopeless, and sat down at the
+wayside, watching the lights of the city, as they flickered up
+and were extinguished again. At last the darkness of the night
+reigned everywhere. And she considered the fate of men, that
+their lives flicker up and are extinguished. And she thought to
+herself: "How selfish am I in my grief! Death is common to all;
+yet in this valley of desolation there is a path that leads him
+to immortality who has surrendered all selfishness."                12
+
+Putting away the selfishness of her affection for her child, Kisa
+Gotami had the dead body buried in the forest. Returning to the
+Buddha, she took refuge in him and found comfort in the Dharma,
+which is a balm that will soothe all the pains of our troubled
+hearts.                                                             13
+
+The Buddha said:                                                    14
+
+"The life of mortals in this world is troubled and brief and
+combined with pain. For there is not any means by which those
+that have been born can avoid dying; after reaching old age there
+is death; of such a nature are living beings.                       15
+
+"As ripe fruits are early in danger of falling, so mortals when
+born are always in danger of death.                                 16
+
+"As all earthen vessels made by the potter end in being broken,
+so is the life of mortals.                                          17
+
+"Both young and adult, both those who are fools and those who are
+wise, all fall into the power of death; all are subject to death.   18
+
+"Of those who, overcome by death, depart from life, a father
+cannot save his son, nor kinsmen their relations.                   19
+
+"Mark! while relatives are looking on and lamenting deeply, one
+by one mortals are carried off, like an ox that is led to the
+slaughter.                                                          20
+
+"So the world is afflicted with death and decay, therefore the
+wise do not grieve, knowing the terms of the world.                 21
+
+"In whatever manner people think a thing will come to pass, it is
+often different when it happens, and great is the disappointment;
+see, such are the terms of the world.                               22
+
+"Not from weeping nor from grieving will any one obtain peace of
+mind; on the contrary, his pain will be the greater and his body
+will suffer. He will make himself sick and pale, yet the dead are
+not saved by his lamentation.                                       23
+
+"People pass away, and their fate after death will be according
+to their deeds.                                                     24
+
+"If a man live a hundred years, or even more, he will at last be
+separated from the company of his relatives, and leave the life
+of this world.                                                      25
+
+"He who seeks peace should draw out the arrow of lamentation, and
+complaint, and grief.                                               26
+
+"He who has drawn out the arrow and has become composed will
+obtain peace of mind; he who has overcome all sorrow will become
+free from sorrow, and be blessed."                                  27
+
+
+
+
+LXXXV.
+
+FOLLOWING THE MASTER OVER THE STREAM.
+
+South of Savatthi is a great river, on the banks of which lay a
+hamlet of five hundred houses. Thinking of the salvation of the
+people, the World-honored One resolved to go to the village and
+preach the doctrine. Having come to the riverside he sat down
+beneath a tree, and the villagers seeing the glory of his
+appearance approached him with reverence; but when he began to
+preach, they believed him not.                                       1
+
+When the world-honored Buddha had left Savatthi Sariputta felt a
+desire to see the Lord and to hear him preach. Coming to the
+river where the water was deep and the current strong, he said to
+himself: "This stream shall not prevent me. I shall go and see
+the Blessed One," and he stepped upon the water which was as firm
+under his feet as a slab of granite.                                 2
+
+When he arrived at a place in the middle of the stream where the
+waves were high, Sariputta's heart gave way, and he began to
+sink. But rousing his faith and renewing his mental effort, he
+proceeded as before and reached the other bank.                      3
+
+The people of the village were astonished to see Sariputta, and
+they asked how he could cross the stream where there was nether a
+bridge nor a ferry.                                                  4
+
+And Sariputta replied: "I lived in ignorance until I heard the
+voice of the Buddha. As I was anxious to hear the doctrine of
+salvation, I crossed the river and I walked over its troubled
+waters because I had faith. Faith, nothing else, enabled me to do
+so, and now I am here in the bliss of the Master's presency."        5
+
+The World-honored One added: "Sariputta, thou hast spoken well.
+Faith like thine alone can save the world from the yawning gulf
+of migration and enable men to walk dryshod to the other shore."     6
+
+And the Blessed One urged to the villagers the necessity of ever
+advancing in the conquest of sorrow and of casting off all
+shackles so as to cross the river of worldliness and attain
+deliverance from death.                                              7
+
+Hearing the words of the Tathagata, the villagers were filled
+with joy and believing in the doctrines of the Blessed One
+embraced the five rules and took refuge in his name.                 8
+
+
+
+
+LXXXVI.
+
+THE SICK BHIKKHU.
+
+
+An old bhikkhu of a surly disposition was afflicted with a
+loathsome disease the sight and smell of which was so nauseating
+that no one would come near him or help him in his distress. And
+it happened that the World-honored One came to the vihara in
+which the unfortunate man lay; hearing of the case he ordered
+warm water to be prepared and went to the sick-room to
+administer unto the sores of the patient with his own hand,
+saying to his disciples:                                             1
+
+"The Tathagata has come into the world to befriend the poor, to
+succor the unprotected, to nourish those in bodily affliction,
+both the followers of the Dharma and unbelievers, to give sight
+to the blind and enlighten the minds of the deluded, to stand up
+for the rights of orphans as well as the aged, and in so doing to
+set an example to others. This is the consummation of his work,
+and thus he attains the great goal of life as the rivers that
+lose themselves in the ocean."                                       2
+
+The World-honored One administered unto the sick bhikkhu daily so
+long as he stayed in that place. And the governor of the city
+came to the Buddha to do him reverence, and having heard of the
+service which the Lord did in the vihara asked the Blessed One
+about the previous existence of the sick monk, and the Buddha
+said:                                                                3
+
+"In days gone by there was a wicked king who used to extort from
+his subjects all he could get; and he ordered one of his officers
+to lay the lash on a man of eminence. The officer little thinking
+of the pain he inflicted upon others, obeyed; but when the victim
+of the king's wrath begged for mercy, he felt compassion and laid
+the whip lightly upon him. Now the king was reborn as Devadatta,
+who was abandoned by all his followers, because they were no
+longer willing to stand his severity and he died miserable and
+full of penitence. The officer is the sick bhikkhu, who having
+often given offence to his brethren in the vihara was left
+without assistance in his distress. The eminent man, however, who
+was unjustly beaten and begged for mercy was the Bodhisatta; he
+has been reborn as the Tathagata. It is now the lot of the
+Tathagata to help the wretched officer as he had mercy on him."      4
+
+And the World-honored One repeated these lines: "He who inflicts
+pain on the gentle, or falsely accuses the innocent, will
+inherit one of the ten great calamities. But he who has learned
+to suffer with patience will be purified and will be the chosen
+instrument for the alleviation of suffering."                        5
+
+The diseased bhikkhu on hearing these words turned to the Buddha,
+confessed his ill-natured temper and repented, and with a heart
+cleansed from error did reverence unto the Lord.                     6
+
+
+
+
+LXXXVII.
+
+THE PATIENT ELEPHANT.
+
+
+While the Blessed One was residing in the Jetavana, there was a
+householder living in Savatthi known to all his neighbors as
+patient and kind, but his relatives were wicked and contrived a
+plot to rob him. One day they came to the householder and often
+worrying him with all kinds of threats took away a goodly portion
+of his property. He did not go to court, nor did he complain, but
+tolerated with great forbearance the wrongs he suffered.             1
+
+The neighbors wondered and began to talk about it, and rumors of
+the affair reached the ears of the brethren in Jetavana. While
+the brethren discussed the occurrence in the assembly hall, the
+Blessed One entered and asked "What was the topic of your
+conversation?" And they told him.                                    2
+
+Said the Blessed One: "The time will come when the wicked
+relatives will find their punishment. O brethren, this is not the
+first time that this occurrence took place; it has happened
+before", and he told them a world-old tale.                          3
+
+Once upon a time, when Brahmadatta was king of Benares, the
+Bodhisatta was born in the Himalaya region as an elephant. He
+grew up strong and big, and ranged the hills and mountains, the
+peaks and caves of the tortuous woods in the valleys. Once as he
+went he saw a pleasant tree, and took his food, standing under
+it.                                                                  4
+
+Then some impertinent monkeys came down out of the tree, and
+jumping on the elephant's back, insulted and tormented him
+greatly; they took hold of his tusks, pulled his tail and
+disported themselves, thereby causing him much annoyance. The
+Bodhisatta, being full of patience, kindliness and mercy, took no
+notice at all of their misconduct which the monkeys repeated
+again and again.                                                     5
+
+One day the spirit that lived in the tree, standing upon the
+tree-trunk, addressed the elephant saying, "My lord elephant, why
+dost thou put up with the impudence of these bad monkeys?" And he
+asked the question in a couplet as follows:                          6
+
+     "Why dost thou patiently endure each freak
+     These mischievous and selfish monkeys wreak?"                   7
+
+The Bodhisatta, on hearing this, replied, "If, Tree-sprite, I
+cannot endure these monkeys' ill treatment without abusing their
+birth, lineage and persons, how can I walk in the eightfold noble
+path? But these monkeys will do the same to others thinking them
+to be like me. If they do it to any rogue elephant, he will
+punish them indeed, and I shall be delivered both from their
+annoyance and the guilt of having done harm to others."              8
+
+Saying this he repeated another stanza:                              9
+
+     "If they will treat another one like me,
+     He will destroy them; and I shall be free."                    10
+
+A few days after, the Bodhisatta went elsewhither, and another
+elephant, a savage beast, came and stood in his place. The wicked
+monkeys thinking him to be like the old one, climbed upon bis
+back and did as before. The rogue elephant seized the monkeys
+with his trunk, threw them upon the ground, gored them with his
+tusk and trampled them to mincemeat under his feet.                 11
+
+When the Master had ended this teaching, he declared the truths,
+and identified the births, saying: "At that time the mischievous
+monkeys were the wicked relatives of the good man, the rogue
+elephant was the one who will punish them, but the virtuous noble
+elephant was the Tathagata himself in a former incarnation."        12
+
+After this discourse one of the brethren rose and asked leave to
+propose a question and when permission was granted he said: "I
+have heard the doctrine that wrong should be met with wrong and
+the evil doer should be checked by being made to suffer, for if
+this were not done evil would increase and good would disappear.
+What shall we do?"                                                  13
+
+Said the Blessed One: "Nay, I will tell you: Ye who have left the
+world and have adopted this glorious faith of putting aside
+selfishness, ye shall not do evil for evil nor return hate for
+hate. Nor do ye think that ye can destroy wrong by retaliating
+evil for evil and thus increasing wrong. Leave the wicked to
+their fate and their evil deeds will sooner or later in one way
+or another bring on their own punishment." And the Tathagata
+repeated these stanzas:                                             14
+
+     "Who harmeth him that doth no harm
+     And striketh him that striketh not,
+     Shall gravest punishment incur
+     The which his wickedness begot,--                              15
+
+     "Some of the greatest ills in life
+     Either a loathsome dread disease,
+     Or dread old age, or loss of mind,
+     Or wretched pain without surcease,                             16
+
+     "Or conflagration, loss of wealth;
+     Or of his nearest kin he shall
+     See some one die that's dear to him,
+     And then he'll be reborn in hell."                             17
+
+
+
+
+THE LAST DAYS.
+
+
+LXXXVIII.
+
+THE CONDITIONS OF WELFARE.
+
+
+When the Blessed One was residing on the mount called Vulture's
+Peak, near Rajagaha, Ajatasattu the king of Magadha, who reigned
+in the place of Bimbisara, planned an attack on the Vajjis, and
+he said to Vassakara, his prime minister: "I will root out the
+Vajjis, mighty though they be. I will destroy the Vajjis; I will
+bring them to utter ruin! Come now, O Brahman, and go to the
+Blessed One; inquire in my name for his health, and tell him my
+purpose. Bear carefully in mind what the Blessed One may say, and
+repeat it to me, for the Buddhas speak nothing untrue."              1
+
+When Vassakara, the prime minister, had greeted the Blessed One
+and delivered his message, the venerable Ananda stood behind the
+Blessed One and fanned him, and the Blessed One said to him:
+"Hast thou heard, Ananda, that the Vajjis hold full and frequent
+public assemblies?"                                                  2
+
+"Lord, so I have heard," replied he.                                 3
+
+"So long, Ananda," said the Blessed One, "as the Vajjis hold
+these full and frequent public assemblies, they may be expected
+not to decline, but to prosper. So long as they meet together in
+concord, so long as they honor their elders, so long as they
+respect womanhood, so long as they remain religious, performing
+all proper rites, so long as they extend the rightful protection,
+defence and support to the holy ones, the Vajjis may be expected
+not to decline, but to prosper."                                     4
+
+Then the Blessed One addressed Vassakara and said: "When I
+stayed, O Brahman, at Vesali, I taught the Vajjis these
+conditions of welfare, that so long as they should remain well
+instructed, so long as they will continue in the right path, so
+long as they live up to the precepts of righteousness, we could
+expect them not to decline, but to prosper."                         5
+
+As soon as the king's messenger had gone, the Blessed One had the
+brethren, that were in the neighborhood of Rajagaha, assembled in
+the service-hall, and addressed them, saying:                        6
+
+"I will teach you, O bhikkhus, the conditions of the welfare of a
+community. Listen well, and I will speak.                            7
+
+"So lone, O bhikkhus, as the brethren hold full and frequent
+assemblies, meeting in concord, rising in concord, and attending
+in concord to the affairs of the Sangha; so long as they, O
+bhikkhus, do not abrogate that which experience has proved to be
+good, and introduce nothing except such things as have been
+carefully tested; so long as their elders practise justice; so
+long as the brethren esteem, revere, and support their elders,
+and hearken unto their words; so long as the brethren are not
+under the influence of craving, but delight in the blessings of
+religion, so that good and holy men shall come to them and dwell
+among them in quiet; so long as the brethren shall not be
+addicted to sloth and idleness; so long as the brethren shall
+exercise themselves in the sevenfold higher wisdom of mental
+activity, search after truth, energy, joy, modesty, self-control,
+earnest contemplation, and equanimity of mind,--so long the
+Sangha may be expected not to decline, but to prosper.               8
+
+"Therefore, O bhikkhus, be full of faith, modest in heart, afraid
+of sin, anxious to learn, strong in energy, active in mind, and
+full of wisdom."                                                     9
+
+
+
+
+LXXXIX.
+
+SARIPUTTA'S FAITH.
+
+
+The Blessed One proceeded with a great company of the brethren to
+Nalanda; and there he stayed in a mango grove.                       1
+
+Now the venerable Sariputta came to the place where the Blessed
+One was, and having saluted him, took his seat respectfully at
+his side, and said: "Lord! such faith have I in the Blessed One,
+that methinks there never has been, nor will there be, nor is
+there now any other, who is greater or wiser than the Blessed
+One, that is to say, as regards the higher wisdom."                  2
+
+Replied the Blessed One: "Grand and bold are the words of thy
+mouth, Sariputta: verily, thou hast burst forth into a song of
+ecstasy! Surely then thou hast known all the Blessed Ones who in
+the long ages of the past have been holy Buddhas?"                   3
+
+"Not so, O Lord!" said Sariputta.                                    4
+
+And the Lord continued: "Then thou hast perceived all the
+Blessed Ones who in the long ages of the future shall be holy
+Buddhas?"                                                            5
+
+"Not so, O Lord!"                                                    6
+
+"But at least then, O Sariputta, thou knowest me as the holy
+Buddha now alive, and hast penetrated my mind."                      7
+
+"Not even that, O Lord!"                                             8
+
+"Thou seest then, Sariputta, that thou knowest not the hearts of
+the holy Buddhas of the past nor the hearts of those of the
+future. Why, therefore, are thy words so grand and bold? Why
+burstest thou forth into such a song of ecstasy?"                    9
+
+"O Lord! I have not the knowledge of the hearts of all the
+Buddhas that have been and are to come, and now are. I only know
+the lineage of the faith. Just as a king, Lord, might have a
+border city, strong in its foundations, strong in its ramparts
+and with one gate only; and the king might have a watchman there,
+clever, expert, and wise, to stop all strangers and admit only
+friends. And on going over the approaches all about the city, he
+might not be able so to observe all the joints and crevices in
+the ramparts of that city as to know where such a small creature
+as a cat could get out. That might well be. Yet all living beings
+of larger size that entered or left the city, would have to pass
+through that gate. Thus only is it, Lord, that I know the lineage
+of the faith. I know that the holy Buddhas of the past, putting
+away all lust, ill-will, sloth, pride, and doubt, knowing all
+those mental faults which make men weak, training their minds in
+the four kinds of mental activity, thoroughly exercising
+themselves in the sevenfold higher wisdom, received the full
+fruition of Enlightenment. And I know that the holy Buddhas of
+the times to come will do the same. And I know that the Blessed
+One, the holy Buddha of to-day, has done so now."                   10
+
+"Great is thy faith, O Sariputta," replied the Blessed One, "but
+take heed that it be well grounded."                                11
+
+
+
+
+XC.
+
+PATALIPUTTA.
+
+
+When the Blessed One had stayed as long as convenient at Nalanda,
+he went to Pataliputta, the frontier town of Magadha; and when
+the disciples at Pataliputta heard of his arrival, they invited
+him to their village rest-house. And the Blessed One robed
+himself, took his bowl and went with the brethren to the
+rest-house. There he washed his feet, entered the hall, and
+seated himself against the center pillar, with his face towards
+the east. The brethren, also, having washed their feet, entered
+the hall, and took their seats round the Blessed One, against the
+western wall, facing the east. And the lay devotees of
+Pataliputta, having also washed their feet, entered the hall, and
+took their seats opposite the Blessed One, against the eastern
+wall, facing towards the west.                                       1
+
+Then the Blessed One addressed the lay-disciples of Pataliputta,
+and he said:                                                         2
+
+"Fivefold, O householders, is the loss of the wrong-doer through
+his want of rectitude. In the first place, the wrong-doer, devoid
+of rectitude, falls into great poverty through sloth; in the next
+place, his evil repute gets noised abroad; thirdly, whatever
+society he enters, whether of Brahmans, nobles, heads of houses,
+or samanas, he enters shyly and confusedly; fourthly, he is full
+of anxiety when he dies; and lastly, on the dissolution of the
+body after death, his mind remains in an unhappy state. Wherever
+his karma continues, there will be suffering and woe. This, O
+householders, is the fivefold loss of the evil-doer!                 3
+
+"Fivefold, O householders, is the gain of the well-doer through
+his practice of rectitude. In the first place the well-doer,
+strong in rectitude, acquires property through his industry; in
+the next place, good reports of him are spread abroad; thirdly,
+whatever society he enters, whether of nobles, Brahmans, heads
+of houses, or members of the order, he enters with confidence and
+self-possession; fourthly, he dies without anxiety; and, lastly,
+on the dissolution of the body after death, his mind remains in a
+happy state. Wherever his karma continues, there will be heavenly
+bliss and peace. This, O householders, is the fivefold gain of
+the well-doer."                                                      4
+
+When the Blessed One had taught the disciples, and incited them,
+and roused them, and gladdened them far into the night with
+religious edification, he dismissed them, saying, "The night is
+far spent, O householders. It is time for you to do what ye deem
+most fit."                                                           5
+
+"Be it so, Lord!" answered the disciples of Pataliputta, and
+rising from their seats, they bowed to the Blessed One, and
+keeping him on their right hand as they passed him, they departed
+thence.                                                              6
+
+While the Blessed One stayed at Pataliputta, the king of Magadha
+sent a messenger to the governor of Pataliputta to raise
+fortifications for the security of the town.                         7
+
+And the Blessed One seeing the laborers at work predicted the
+future greatness of the place, saying: "The men who build the
+fortress act as if they had consulted higher powers. For this
+city of Pataliputta will be a dwelling-place of busy men and a
+center for the exchange of all kinds of goods. But three dangers
+hang over Pataliputta, that of fire, that of water, that of
+dissension."                                                         8
+
+When the governor heard of the prophecy of Pataliputta's future,
+he greatly rejoiced and named the city-gate through which the
+Buddha had gone towards the river Ganges, "The Gotama Gate."         9
+
+Meanwhile the people living on the banks of the Ganges arrived in
+great numbers to pay reverence to the Lord of the world; and many
+persons asked him to do them the honor to cross over in their
+boats. But the Blessed One considering the number of the boats
+and their beauty did not want to show any partiality, and by
+accepting the invitation of one to offend all the others. He
+therefore crossed the river without any boat, signifying thereby
+that the rafts of asceticism and the gaudy gondolas of religious
+ceremonies were not staunch enough to weather the storms of
+Samsara, while the Tathagata can walk dry-shod over the ocean of
+worldliness.                                                        10
+
+And as the city gate was called after the name of the Tathagata
+so the people called this passage of the river "Gotama Ford."       11
+
+
+
+
+XCI.
+
+THE MIRROR OF TRUTH.
+
+
+The Blessed One proceeded to the village Nadika with a great
+company of brethren and there he stayed at the Brick Hall. And
+the venerable Ananda went to the Blessed One and mentioning to
+him the names of the brethren and sisters that had died,
+anxiously inquired about their fate after death, whether they had
+been reborn in animals or in hell, or as ghosts, or in any place
+of woe.                                                              1
+
+And the Blessed One replied to Ananda and said:                      2
+
+"Those who have died after the complete destruction of the three
+bonds of lust, of covetousness and of the egotistical cleaving to
+existence, need not fear the state after death. They will not be
+reborn in a state of suffering; their minds will not continue as
+a karma of evil deeds or sin, but are assured of final salvation.    3
+
+"When they die, nothing will remain of them but their good
+thoughts, their righteous acts, and the bliss that proceeds from
+truth and righteousness. As rivers must at last reach the distant
+main, so their minds will be reborn in higher states of existence
+and continue to be pressing on to their ultimate goal which is
+the ocean of truth, the eternal peace of Nirvana.                    4
+
+"Men are anxious about death and their fate after death; but
+consider, it is not at all strange, Ananda, that a human being
+should die. However, that thou shouldst inquire about them, and
+having heard the truth still be anxious about the dead, this is
+wearisome to the Blessed One. I will, therefore, teach thee the
+mirror of truth and let the faithful disciple repeat it:             5
+
+"'Hell is destroyed for me, and rebirth as an animal, or a ghost,
+or in any place of woe. I am converted; I am no longer liable to
+be reborn in a state of suffering, and am assured of final
+salvation.'                                                          6
+
+"What, then, Ananda, is this mirror of truth? It is the
+consciousness that the elect disciple is in this world possessed
+of faith in the Buddha, believing the Blessed One to be the Holy
+One, the Fully-Enlightened One, wise, upright, happy,
+world-knowing, supreme, the Bridler of men's wayward hearts, the
+Teacher of gods and men, the blessed Buddha.                         7
+
+"It is further the consciousness that the disciple is possessed
+of faith in the truth, believing the truth to have been
+proclaimed by the Blessed One, for the benefit of the world,
+passing not away, welcoming all, leading to salvation, to which
+through truth the wise will attain, each one by his own efforts.     8
+
+"And, finally, it is the consciousness that the disciple is
+possessed of faith in the order, believing in the efficacy of a
+union among those men and women who are anxious to walk in the
+noble eightfold path; believing this church of the Buddha, of the
+righteous, the upright, the just, the law-abiding, to be worthy
+of honor, of hospitality, of gifts, and of reverence; to be the
+supreme sowing-ground of merit for the world; to be possessed of
+the virtues beloved by the good, virtues unbroken, intact,
+unspotted, unblemished, virtues which make men truly free,
+virtues which are praised by the wise, are untarnished by the
+desire of selfish aims, either now or in a future life, or by the
+belief in the efficacy of outward acts, and are conducive to high
+and holy thought.                                                    9
+
+"This is the mirror of truth which teaches the straightest way to
+enlightenment which is the common goal of all living creatures.
+He who possesses the mirror of truth is free from fear; he will
+find comfort in the tribulations of life, and his life will be a
+blessing to all his fellow-creatures."                              10
+
+
+
+
+XCII.
+
+AMBAPALI.
+
+
+Then the Blessed One proceeded with a great number of brethren to
+Vesali, and he stayed at the grove of the courtesan Ambapali. And
+he said to the brethren: "Let a brother, O bhikkhus, be mindful
+and thoughtful. Let a brother, whilst in the world, overcome the
+grief which arises from bodily craving, from the lust of
+sensations, and from the errors of wrong reasoning. Whatever you
+do, act always in full presence of mind. Be thoughtful in eating
+and drinking, in walking or standing, in sleeping or waking,
+while talking or being silent."                                      1
+
+When the courtesan Ambapali heard that the Blessed One was
+staying in her mango grove, she was exceedingly glad and went in
+a carriage as far as the ground was passable for carriages. There
+she alighted and thence proceeding to the place where the Blessed
+One was, she took her seat respectfully at his feet on one side.
+As a prudent woman goes forth to perform her religious duties, so
+she appeared in a simple dress without any ornaments, yet
+beautiful to look upon.                                              2
+
+And the Blessed One thought to himself: "This woman moves in
+worldly circles and is a favorite of kings and princes; yet is
+her heart calm and composed. Young in years, rich, surrounded by
+pleasures, she is thoughtful and steadfast. This, indeed, is rare
+in the world. Women, as a rule, are scant in wisdom and deeply
+immersed in vanity; but she, although living in luxury, has
+acquired the wisdom of a master, taking delight in piety, and
+able to receive the truth in its completeness."                      3
+
+When she was seated, the Blessed One instructed, aroused, and
+gladdened her with religious discourse.                              4
+
+As she listened to the law, her face brightened with delight.
+Then she rose and said to the Blessed One: "Will the Blessed One
+do me the honor of taking his meal, together with the brethren,
+at my house to-morrow?" And the Blessed One gave, by silence, his
+consent.                                                             5
+
+Now, the Licchavi, a wealthy family of princely rank, hearing
+that the Blessed One had arrived at Vesali and was staying at
+Ambapali's grove, mounted their magnificent carriages, and
+proceeded with their retinue to the place where the Blessed One
+was. And the Licchavi were gorgeously dressed in bright colors
+and decorated with costly jewels.                                    6
+
+And Ambapali drove up against the young Licchavi, axle to axle,
+wheel to wheel, and yoke to yoke, and the Licchavi said to
+Ambapali, the courtesan: "How is it, Ambapali, that you drive up
+against us thus?"                                                    7
+
+"My lords," said she, "I have just invited the Blessed One and
+his brethren for their to-morrow's meal."                            8
+
+And the princes replied: "Ambapali! give up this meal to us for a
+hundred thousand."                                                   9
+
+"My lords, were you to offer all Vesali with its subject
+territory, I would not give up so great an honor!"                  10
+
+Then the Licchavi went on to Ambapali's grove.                      11
+
+When the Blessed One saw the Licchavi approaching in the
+distance, he addressed the brethren, and said: "O brethren,
+let those of the brethren who have never seen the gods gaze upon
+this company of the Licchavi, for they are dressed gorgeously,
+like immortals."                                                    11
+
+And when they had driven as far as the ground was passable for
+carriages, the Licchavi alighted and went on foot to the place
+where the Blessed One was, taking their seats respectfully by his
+side. And when they were thus seated, the Blessed One instructed,
+aroused, and gladdened them with religious discourse.               13
+
+Then they addressed the Blessed One and said: "Will the Blessed
+One do us the honor of taking his meal, together with the
+brethren, at our palace to-morrow?"                                 14
+
+"O Licchavi," said the Blessed One, "I have promised to dine
+to-morrow with Ambapali, the courtesan."                            15
+
+Then the Licchavi, expressing their approval of the words of the
+Blessed One, arose from their seats and bowed down before the
+Blessed One, and, keeping him on their right hand as they passed
+him, they departed thence; but when they came home, they cast up
+their hands, saying: "A worldly woman has outdone us; we have
+been left behind by a frivolous girl!"                              16
+
+And at the end of the night Ambapali, the courtesan, made ready
+in her mansion sweet rice and cakes, and on the next day
+announced through a messenger the time to the Blessed One,
+saying, "The hour, Lord, has come, and the meal is ready!"          17
+
+And the Blessed One robed himself early in the morning, took his
+bowl, and went with the brethren to the place where Ambapali's
+dwelling-house was; and when they had come there they seated
+themselves on the seats prepared for them. And Ambapali, the
+courtesan, set the sweet rice and cakes before the order, with
+the Buddha at their head, and waited upon them till they refused
+to take more.                                                       18
+
+And when the Blessed One had finished his meal, the courtesan had
+a low stool brought, and sat down at his side, and addressed the
+Blessed One, and said: "Lord, I present this mansion to the order
+of bhikkhus, of which the Buddha is the chief."                     19
+
+And the Blessed One accepted the gift; and after instructing,
+arousing, and gladdening her with religious edification, he rose
+from his seat and departed thence.                                  20
+
+
+
+
+XCIII.
+
+THE BUDDHA'S FAREWELL ADDRESS.
+
+
+When the Blessed One had remained as long as he wished at
+Ambapali's grove, he went to Beluva, near Vesali. There the
+Blessed One addressed the brethren, and said: "O mendicants, take
+up your abode for the rainy season round about Vesali, each one
+according to the place where his friends and near companions may
+five. I shall enter upon the rainy season here at Beluva."           1
+
+When the Blessed One had thus entered upon the rainy season there
+fell upon him a dire sickness, and sharp pains came upon him even
+unto death. But the Blessed One, mindful and self-possessed, bore
+his ailments without complaint.                                      2
+
+Then this thought occurred to the Blessed One, "It would not be
+right for me to pass away from life without addressing the
+disciples, without taking leave of the order. Let me now, by a
+strong effort of the will, subdue this sickness, and keep my hold
+on life till the allotted time have come."                           3
+
+And the Blessed One, by a strong effort of the will subdued the
+sickness, and kept his hold on life till the time he fixed upon
+should come. And the sickness abated.                                4
+
+Thus the Blessed One began to recover; and when he had quite got
+rid of the sickness, he went out from the monastery, and sat
+down on a seat spread out in the open air. And the venerable
+Ananda, accompanied by many other disciples, approached where the
+Blessed One was, saluted him, and taking a seat respectfully on
+one side, said: "I have beheld, Lord, how the Blessed One was in
+health, and I have beheld how the Blessed One had to suffer. And
+though at the sight of the sickness of the Blessed One my body
+became weak as a creeper, and the horizon became dim to me, and
+my faculties were no longer clear, yet notwithstanding I took
+some little comfort from the thought that the Blessed One would
+not pass away from existence until at least he had left
+instructions as touching the order."                                 5
+
+And the Blessed One addressed Ananda in behalf of the order,
+saying:                                                              6
+
+"What, then, Ananda, does the order expect of me? I have preached
+the truth without making any distinction between exoteric and
+esoteric doctrine; for in respect of the truth, Ananda, the
+Tathagata has no such thing as the closed fist of a teacher, who
+keeps some things back.                                              7
+
+"Surely, Ananda, should there be any one who harbors the thought,
+'It is I who will lead the brotherhood,' or, 'The order is
+dependent upon me,' he should lay down instructions in any matter
+concerning the order. Now the Tathagata, Ananda, thinks not that
+it is he who should lead the brotherhood, or that the order is
+dependent upon him.                                                  8
+
+"Why, then, should the Tathagata leave instructions in any matter
+concerning the order?                                                9
+
+"I am now grown old, O Ananda, and full of years; my journey is
+drawing to its close, I have reached the sum of my days, I am
+turning eighty years of age.                                        10
+
+"Just as a worn-out cart can not be made to move along without
+much difficulty, so the body of the Tathagata can only be kept
+going with much additional care.                                    11
+
+"It is only, Ananda, when the Tathagata, ceasing to attend to
+any outward thing, becomes plunged in that devout meditation of
+heart which is concerned with no bodily object, it is only then
+that the body of the Tathagata is at ease.                          12
+
+"Therefore, O Ananda, be ye lamps unto yourselves. Rely on
+yourselves, and do not rely on external help.                       13
+
+"Hold fast to the truth as a lamp. Seek salvation alone in the
+truth. Look not for assistance to any one besides yourselves.       14
+
+"And how, Ananda, can a brother be a lamp unto himself, rely on
+himself only and not on any external help, holding fast to the
+truth as his lamp and seeking salvation in the truth alone,
+looking not for assistance to any one besides himself?              15
+
+"Herein, O Ananda, let a brother, as he dwells in the body, so
+regard the body that he, being strenuous, thoughtful, and
+mindful, may, whilst in the world, overcome the grief which
+arises from the body's cravings.                                    16
+
+"While subject to sensations let him continue so to regard the
+sensations that he, being strenuous, thoughtful, and mindful,
+may, whilst in the world, overcome the grief which arises from
+the sensations.                                                     17
+
+"And so, also, when he thinks or reasons, or feels, let him so
+regard his thoughts that being strenuous, thoughtful, and mindful
+he may, whilst in the world, overcome the grief which arises from
+the craving due to ideas, or to reasoning, or to feeling.           18
+
+"Those who, either now or after I am dead, shall be lamps unto
+themselves, relying upon themselves only and not relying upon any
+external help, but holding fast to the truth as their lamp, and
+seeking their salvation in the truth alone, and shall not look
+for assistance to any one besides themselves, it is they, Ananda,
+among my bhikkhus, who shall reach the very topmost height! But
+they must be anxious to learn."                                     19
+
+
+
+
+XCIV.
+
+THE BUDDHA ANNOUNCES HIS DEATH.
+
+
+Said the Tathagata to Ananda: "In former years, Ananda, Mara, the
+Evil One, approached the holy Buddha three times to tempt him.       1
+
+"And now, Ananda, Mara, the Evil One, came again today to the
+place where I was, and, standing beside me, addressed me in the
+same words as he did when I was resting under the shepherd's
+Nigrodha tree on the bank of the Neranjara river: 'Be greeted,
+thou Holy One. Thou hast attained the highest bliss and it is
+time for thee to enter into the final Nirvana.'                      2
+
+"And when Mara had thus spoken, Ananda, I answered him and said:
+'Make thyself happy, O wicked one; the final extinction of the
+Tathagata shall take place before long.'"                            3
+
+And the venerable Ananda addressed the Blessed One and said:
+"Vouchsafe, Lord, to remain with us, O Blessed One! for the good
+and the happiness of the great multitudes, out of pity for the
+world, for the good and the gain of mankind!"                        4
+
+Said the Blessed One: "Enough now, Ananda, beseech not the
+Tathagata!"                                                          5
+
+And again, a second time, the venerable Ananda besought the
+Blessed One in the same words. And he received from the Blessed
+One the same reply.                                                  6
+
+And again, the third time, the venerable Ananda besought the
+Blessed One to live longer; and the Blessed One said: "Hast thou
+faith, Ananda?"                                                      7
+
+Said Ananda: "I have, my Lord!"                                      8
+
+And the Blessed One, seeing the quivering eyelids of Ananda, read
+the deep grief in the heart of his beloved disciple, and he asked
+again: "Hast thou, indeed, faith, Ananda?"                           9
+
+And Ananda said: "I have faith, my Lord."                           10
+
+Than the Blessed One continued: "If thou hast faith, Ananda, in
+the wisdom of the Tathagata, why, then, Ananda, dost thou trouble
+the Tathagata even until the third time? Have I not formerly
+declared to you that it is in the very nature of all compound
+things that they must be dissolved again. We must separate
+ourselves from all things near and dear to us, and must leave
+them. How then, Ananda, can it be possible for me to remain,
+since everything that is born, or brought into being, and
+organized, contains within itself the inherent necessity of
+dissolution? How, then, can it be possible that this body of mine
+should not be dissolved? No such condition can exist! And this
+mortal existence, O Ananda, has been relinquished, cast away,
+renounced, rejected, and abandoned by the Tathagata."               11
+
+And the Blessed One said to Ananda: "Go now, Ananda, and assemble
+in the Service Hall such of the brethren as reside in the
+neighborhood of Vesali."                                            12
+
+Then the Blessed One proceeded to the Service Hall, and sat down
+there on the mat spread out for him. And when he was seated, the
+Blessed One addressed the brethren, and said:                       13
+
+"O brethren, ye to whom the truth has been made known, having
+thoroughly made yourselves masters of it, practise it, meditate
+upon it, and spread it abroad, in order that pure religion may
+last long and be perpetuated, in order that it may continue for
+the good and happiness of the great multitudes, out of pity for
+the world, and to the good and gain of all living beings!           14
+
+"Star-gazing and astrology, forecasting lucky or unfortunate
+events by signs, prognosticating good or evil, all these are
+things forbidden.                                                   15
+
+"He who lets his heart go loose without restraint shall not
+attain Nirvana; therefore, must we hold the heart in check, and
+retire from worldly excitements and seek tranquillity of mind.      16
+
+"Eat your food to satisfy your hunger, and drink to satisfy you
+thirst. Satisfy the necessities of life like the butterfly that
+sips the flower, without destroying its fragrance or its texture.   17
+
+"It is through not understanding and grasping the four truths, O
+brethren, that we have gone astray so long, and wandered in this
+weary path of transmigrations, both you and I, until we have
+found the truth.                                                    18
+
+"Practise the earnest meditations I have taught you. Continue in
+the great struggle against sin. Walk steadily in the roads of
+saintship. Be strong in moral powers. Let the organs of your
+spiritual sense be quick. When the seven kinds of wisdom
+enlighten your mind, you will find the noble, eightfold path that
+leads to Nirvana.                                                   19
+
+"Behold, O brethren, the final extinction of the Tathagata will
+take place before long. I now exhort you, saying: 'All component
+things must grow old and be dissolved again. Seek ye for that
+which is permanent, and work out your salvation with diligence.'"   20
+
+
+
+
+XCV.
+
+CHUNDA, THE SMITH.
+
+
+And the Blessed One went to Pava.                                    1
+
+When Chunda, the worker in metals, heard that the Blessed One had
+come to Pava and was staying in his mango grove, he came to the
+Buddha and respectfully invited him and the brethren to take
+their meal at his house. And Chunda prepared rice-cakes and a
+dish of dried boar's meat.                                           2
+
+When the Blessed One had eaten the food prepared by Chunda, the
+worker in metals, there fell upon him a dire sickness, and sharp
+pain came upon him even unto death. But the Blessed One, mindful
+and self-possessed, bore it without complaint.                       3
+
+And the Blessed One addressed the venerable Ananda, and said:
+"Come, Ananda, let us go on to Kusinara."                            4
+
+On his way the Blessed One grew tired, and he went aside from the
+road to rest at the foot of a tree, and said: "Fold the robe, I
+pray thee, Ananda, and spread it out for me. I am weary, Ananda,
+and must rest awhile!"                                               5
+
+"Be it so, Lord!" said the venerable Ananda; and he spread out
+the robe folded fourfold.                                            6
+
+The Blessed One seated himself, and when he was seated he
+addressed the venerable Ananda, and said: "Fetch me some water, I
+pray thee, Ananda. I am thirsty, Ananda, and would drink."           7
+
+When he had thus spoken, the venerable Ananda said to the Blessed
+One: "But just now, Lord, five hundred carts have gone across the
+brook and have stirred the water; but a river, O Lord, is not far
+off. Its water is clear and pleasant, cool and transparent, and
+it is easy to get down to it. There the Blessed One may both
+drink water and cool his limbs."                                     8
+
+A second time the Blessed One addressed the venerable Ananda,
+saying: "Fetch me some water, I pray thee Ananda, I am thirsty,
+Ananda, and would drink."                                            9
+
+And a second time the venerable Ananda said: "Let us go to the
+river."                                                             10
+
+Then the third time the Blessed One addressed the venerable
+Ananda, and said: "Fetch me some water, I pray thee, Ananda, I am
+thirsty, Ananda, and would drink."                                  11
+
+"Be it so, Lord!" said the venerable Ananda in assent to the
+Blessed One; and, taking a bowl, he went down to the streamlet.
+And lo! the streamlet, which, stirred up by wheels, had become
+muddy, when the venerable Ananda came up to it, flowed clear and
+bright and free from all turbidity. And he thought: "How
+wonderful, how marvelous is the great might and power of the
+Tathagata!"                                                         12
+
+Ananda brought the water in the bowl to the Lord, saying: "Let
+the Blessed One take the bowl. Let the Happy One drink the water.
+Let the Teacher of men and gods quench his thirst."                 13
+
+Then the Blessed One drank of the water.                            14
+
+Now, at that time a man of low caste, named Pukkusa, a young
+Malla, a disciple of Alara Kalama, was passing along the high
+road from Kusinara to Pava.                                         15
+
+And Pukkusa, the young Malla, saw the Blessed One seated at the
+foot of a tree. On seeing him, he went up to the place where the
+Blessed One was, and when he had come there, he saluted the
+Blessed One and took his seat respectfully on one side. Then the
+Blessed One instructed, edified, and gladdened Pukkusa, the young
+Malla, with religious discourse.                                    16
+
+Aroused and gladdened by the words of the Blessed One, Pukkusa,
+the young Malla, addressed a certain man who happened to pass by,
+and said: "Fetch me, I pray thee, my good man, two robes of cloth
+of gold, burnished and ready for wear."                             17
+
+"Be it so, sir!" said that man in assent to Pukkusa, the young
+Malla; and he brought two robes of cloth of gold, burnished and
+ready for wear.                                                     18
+
+And the Malla Pukkusa presented the two robes of cloth of gold,
+burnished and ready for wear, to the Blessed One, saying: "Lord,
+these two robes of burnished cloth of gold are ready for wear.
+May the Blessed One show me favor and accept them at my hands!"     19
+
+The Blessed One said: "Pukkusa, robe me in one, and Ananda in the
+other."                                                             20
+
+And the Tathagata's body appeared shining like a flame, and he
+was beautiful above all expression.                                 21
+
+And the venerable Ananda said to the Blessed One: "How wonderful
+a thing is it, Lord, and how marvellous, that the color of the
+skin of the Blessed One should be so clear, so exceedingly
+bright! When I placed this robe of burnished cloth of gold on the
+body of the Blessed One, lo! it seemed as if it had lost its
+splendor!"                                                          22
+
+The Blessed One said: "There are two occasions on which a
+Tathagata's appearance becomes clear and exceeding bright. In the
+night, Ananda, in which a Tathagata attains to the supreme and
+perfect insight, and in the night in which he passes finally away
+in that utter passing away which leaves nothing whatever of his
+earthly existence to remain."                                       23
+
+And the Blessed One addressed the venerable Ananda, and said:
+"Now it may happen, Ananda, that some one should stir up remorse
+in Chunda, the smith, by saying: 'It is evil to thee, Chunda, and
+loss to thee, that the Tathagata died, having eaten his last meal
+from thy provision.' Any such remorse, Ananda, in Chunda, the
+smith, should be checked by saying: 'It is good to thee, Chunda,
+and gain to thee, that the Tathagata died, having eaten his last
+meal from thy provision. From the very mouth of the Blessed One,
+O Chunda, have I heard, from his own mouth have I received this
+saying, "These two offerings of food are of equal fruit and of
+much greater profit than any other: the offerings of food which a
+Tathagata accepts when he has attained perfect enlightenment and
+when he passes away by the utter passing away in which nothing
+whatever of his earthly existence remains behind--these two
+offerings of food are of equal fruit and of equal profit, and of
+much greater fruit and much greater profit than any other. There
+has been laid up by Chunda, the smith, a karma redounding to
+length of life, redounding to good birth, redounding to good
+fortune, redounding to good fame, redounding to the inheritance
+of heaven and of great power." In this way, Ananda, should be
+checked any remorse in Chunda, the smith."                          24
+
+Then the Blessed One, perceiving that death was near, uttered
+these words: "He who gives away shall have real gain. He who
+subdues himself shall be free, he shall cease to be a slave of
+passions. The righteous man casts off evil; and by rooting out
+lust, bitterness, and illusion, do we reach Nirvana."               25
+
+
+
+
+XCVI.
+
+METTEYYA.
+
+
+The Blessed One proceeded with a great company of the brethren to
+the sala grove of the Mallas, the Upavattana of Kusinara on the
+further side of the river Hirannavati, and when he had arrived he
+addressed the venerable Ananda, and said: "Make ready for me, I
+pray you, Ananda, the couch with its head to the north, between
+the twin sala trees. I am weary, Ananda, and wish to be down."       1
+
+"Be it so, Lord!" said the venerable Ananda, and he spread a
+couch with its head to the north, between the twin sala trees.
+And the Blessed One laid himself down, and he was mindful and
+self-possessed.                                                      2
+
+Now, at that time the twin sala trees were full of bloom with
+flowers out of season; and heavenly songs came wafted from the
+skies, out of reverence for the successor of the Buddhas of old.
+And Ananda was filled with wonder that the Blessed One was thus
+honored. But the Blessed One said: "Not by such events, Ananda,
+is the Tathagata rightly honored, held sacred, or revered. But
+the brother or the sister, the devout man or the devout woman,
+who continually fulfils all the greater and the lesser duties,
+walking according to the precepts, it is they who rightly honor,
+hold sacred, and revere the Tathagata with the worthiest homage.
+Therefore, O Ananda, be ye "constant in the fulfilment of the
+greater and of the lesser duties, and walk according to the
+precepts; thus, Ananda, will ye honor the Master."                   3
+
+Then the venerable Ananda went into the vihara, and stood leaning
+against the doorpost, weeping at the thought: "Alas! I remain
+still but a learner, one who has yet to work out his own
+perfection. And the Master is about to pass away from me--he who
+is so kind!"                                                         4
+
+Now, the Blessed One called the brethren, and said: "Where, O
+brethren, is Ananda?"                                                5
+
+And one of the brethren went and called Ananda. And Ananda came
+and said to the Blessed One: "Deep darkness reigned for want of
+wisdom; the world of sentient creatures was groping for want of
+light; then the Tathagata lit up the lamp of wisdom, and now it
+will be extinguished again, ere he has brought it out."              6
+
+And the Blessed One said to the venerable Ananda, as he sat there
+by his side: 7
+
+"Enough, Ananda! Let not thy self be troubled; do not weep! Have
+I not already, on former occasions, told you that it is in the
+very nature of all things most near and dear unto us that we must
+separate from them and leave them?                                   8
+
+"The foolish man conceives the idea of 'self,' the wise man sees
+there is no ground on which to build the idea of 'self,' thus he
+has a right conception of the world and well concludes that all
+compounds amassed by sorrow will be dissolved again, but the
+truth will remain.                                                   9
+
+"Why should I preserve this body of flesh, when the body of the
+excellent law will endure? I am resolved; having accomplished my
+purpose and attended to the work set me, I look for rest!           10
+
+"For a long time, Ananda, thou hast been very near to me by
+thoughts and acts of such love as never varies and is beyond all
+measure. Thou hast done well, Ananda! Be earnest in effort and
+thou too shalt soon be free from the great evils, from
+sensuality, from selfishness, from delusion, and from ignorance!"   11
+
+And Ananda, suppressing his tears, said to the Blessed One: "Who
+shall teach us when thou art gone?"                                 12
+
+And the Blessed One replied: "I am not the first Buddha who came
+upon earth, nor shall I be the last. In due time another Buddha
+will arise in the world, a Holy One, a supremely enlightened One,
+endowed with wisdom in conduct, auspicious, knowing the universe,
+an incomparable leader of men, a master of angels and mortals. He
+will reveal to you the same eternal truths which I have taught
+you. He will preach his religion, glorious in its origin,
+glorious at the climax, and glorious at the goal, in the spirit
+and in the letter. He will proclaim a religious life, wholly
+perfect and pure; such as I now proclaim."                          13
+
+Ananda said: "How shall we know him?"                               14
+
+The Blessed One said: "He will be known as Metteyya, which means
+'he whose name is kindness.'"                                       15
+
+
+
+
+XCVII.
+
+THE BUDDHA'S FINAL ENTERING INTO NIRVANA.
+
+
+Then the Mallas, with their young men and maidens and their
+wives, being grieved, and sad, and afflicted at heart, went to
+the Upavattana, the sala grove of the Mallas, and wanted to see
+the Blessed One, in order to partake of the bliss that devolves
+upon those who are in the presence of the Holy One.                  1
+
+And the Blessed One addressed them and said:                         2
+
+"Seeking the way, ye must exert yourselves and strive with
+diligence. It is not enough to have seen me! Walk as I have
+commanded you; free yourselves from the tangled net of sorrow.
+Walk in the path with steadfast aim.                                 3
+
+"A sick man may be cured by the healing power of medicine and
+will be rid of all his ailments without beholding the physician.     4
+
+"He who does not do what I command sees me in vain. This brings
+no profit. Whilst he who lives far off from where I am and yet
+walks righteously is ever near me.                                   5
+
+"A man may dwell beside me, and yet, being disobedient, be far
+away from me. Yet he who obeys the Dharma will always enjoy the
+bliss of the Tathagata's presence."                                  6
+
+Then the mendicant Subhadda went to the sala grove of the Mallas
+and said to the venerable Ananda: "I have heard from fellow
+mendicants of mine, who were deep stricken in years and teachers
+of great experience: 'Sometimes and full seldom to Tathagatas
+appear in the world, the holy Buddhas.' Now it is said that
+to-day in the last watch of the night, the final passing away of
+the samana Gotama will take place. My mind is full of
+uncertainty, yet have I faith in the samana Gotama and trust he
+will be able so to present the truth that I may become rid of my
+doubts. O that I might be allowed to see the samana Gotama!"         7
+
+When he had thus spoken the venerable Ananda said to the
+mendicant Subhadda: "Enough! friend Subhadda. Trouble not the
+Tathagata. The Blessed One is weary."                                8
+
+Now the Blessed One overheard this conversation of the venerable
+Ananda with the mendicant Subhadda. And the Blessed One called
+the venerable Ananda, and said: "Ananda! Do not keep out
+Subhadda. Subhadda may be allowed to see the Tathagata. Whatever
+Subhadda will ask of me, he will ask from a desire for knowledge,
+and not to annoy me, and whatever I may say in answer to his
+questions, that he will quickly understand."                         9
+
+Then the venerable Ananda said to Subhadda the mendicant: "Step
+in, friend Subhadda; for the Blessed One gives thee leave."         10
+
+When the Blessed One had instructed Subhadda, and aroused and
+gladdened him with words of wisdom and comfort, Subhadda said to
+the Blessed One:                                                    11
+
+"Glorious Lord, glorious Lord! Most excellent are the words of
+thy mouth, most excellent! They set up that which has been
+overturned, they reveal that which has been hidden. They point
+out the right road to the wanderer who has gone astray. They
+bring a lamp into the darkness so that those who have eyes to see
+can see. Thus, Lord, the truth has been made known to me by the
+Blessed One and I take my refuge in the Blessed One, in the
+Truth, and in the Order. May the Blessed One accept me as a
+disciple and true believer, from this day forth as long as life
+endures."                                                           12
+
+And Subhadda, the mendicant, said to the venerable Ananda: "Great
+is thy gain, friend Ananda, great is thy good fortune, that for
+so many years thou hast been sprinkled with the sprinkling of
+discipleship in this brotherhood at the hands of the Master
+himself!"                                                           13
+
+Now the Blessed One addressed the venerable Ananda, and said: "It
+may be, Ananda, that in some of you the thought may arise, 'The
+word of the Master is ended, we have no teacher more!' But it is
+not thus, Ananda, that you should regard it. It is true that no
+more shall I receive a body, for all future sorrow has now
+forever passed away. But though this body will be dissolved, the
+Tathagata remains. The truth and the rules of the order which I
+have set forth and laid down for you all, let them, after I am
+gone, be a teacher unto you. When I am gone, Ananda, let the
+order, if it should so wish, abolish all the lesser and minor
+precepts."                                                          14
+
+Then the Blessed One addressed the brethren, and said: "There
+may be some doubt or misgiving in the mind of a brother as to the
+Buddha, or the truth, or the path. Do not have to reproach
+yourselves afterwards with the thought, 'We did not inquire of
+the Blessed One when we were face to face with him.' Therefore
+inquire now, O brethren, inquire freely."                           15
+
+And the brethren remained silent.                                   16
+
+Then the venerable Ananda said to the Blessed One: "Verily, I
+believe that in this whole assembly of the brethren there is not
+one brother who has any doubt or misgiving as to the Buddha, or
+the truth, or the path!"                                            17
+
+Said the Blessed One: "It is out of the fullness of faith that
+thou hast spoken, Ananda! But, Ananda, the Tathagata knows for
+certain that in this whole assembly of the brethren there is not
+one brother who has any doubt or misgiving as to the Buddha, or
+the truth, or the path! For even the most backward, Ananda, of
+all these brethren has become converted, and is assured of final
+salvation."                                                         18
+
+Then the Blessed One addressed the brethren and said: "If ye now
+know the Dharma, the cause of all suffering, and the path of
+salvation, O disciples, will ye then say: 'We respect the Master,
+and out of reverence for the Master do we thus speak?'"             19
+
+The brethren replied: "That we shall not, O Lord."                  20
+
+And the Holy One continued:                                         21
+
+"Of those beings who live in ignorance, shut up and confined, as
+it were, in an egg, I have first broken the eggshell of ignorance
+and alone in the universe obtained the most exalted, universal
+Buddhahood. Thus, O disciples, I am the eldest, the noblest of
+beings.                                                             22
+
+"But what ye speak, O disciples, is it not even that which ye
+have yourselves known, yourselves seen, yourselves realised?"       23
+
+Ananda and the brethren said: "It is, O Lord."                      24
+
+Once more the Blessed One began to speak: "Behold now,
+brethren," said he, "I exhort you, saying, 'Decay is inherent in
+all component things, but the truth will remain forever!' Work
+out your salvation with diligence!" This was the last word of the
+Tathagata. Then the Tathagata fell into a deep meditation, and
+having passed through the four jhanas, entered Nirvana.             25
+
+When the Blessed One entered Nirvana there arose, at his passing
+out of existence, a mighty earthquake, terrible and
+awe-inspiring: and the thunders of heaven burst forth, and of
+those of the brethren who were not yet free from passions some
+stretched out their arms and wept, and some fell headlong on the
+ground, in anguish at the thought: "Too soon has the Blessed One
+died! Too soon has the Happy One passed away from existence! Too
+soon has the Light of the world gone out!"                          16
+
+Then the venerable Anuruddha exhorted the brethren and said:
+"Enough, my brethren! Weep not, neither lament! Has not the
+Blessed One formerly declared this to us, that it is in the very
+nature of all things near and dear unto us, that we must separate
+from them and leave them, since everything that is born, brought
+into being, and organized, contains within itself the inherent
+necessity of dissolution? How then can it be possible that the
+body of the Tathagata should not be dissolved? No such condition
+can exist! Those who are free from passion will bear the loss,
+calm and self-possessed, mindful of the truth he has taught us."    27
+
+And the venerable Anuruddha and the venerable Ananda spent the
+rest of the night in religious discourse.                           28
+
+Then the venerable Anuruddha said to the venerable Ananda: "Go
+now, brother Ananda, and inform the Mallas of Kusinara saying,
+'The Blessed One has passed away: do, then, whatsoever seemeth to
+you fit!'"                                                          29
+
+And when the Mallas had heard this saying they were grieved, and
+sad, and afflicted at heart.                                        30
+
+Then the Mallas of Kusinara gave orders to their attendants,
+saying, "Gather together perfumes and garlands, and all the music
+in Kusinara!" And the Mallas of Kusinara took the perfumes and
+garlands, and all the musical instruments, and five hundred
+garments, and went to the sala grove where the body of the
+Blessed One lay. There they passed the day in paying honor and
+reverence to the remains of the Blessed One, with hymns, and
+music, and with garlands and perfumes, and in making canopies of
+their garments, and preparing decorative wreaths to hang thereon.
+And they burned the remains of the Blessed One as they would do
+to the body of a king of kings.                                     31
+
+When the funeral pyre was lit, the sun and moon withdrew their
+shining, the peaceful streams on every side were torrent-swollen,
+the earth quaked, and the sturdy forests shook like aspen leaves,
+whilst flowers and leaves fell untimely to the ground, like
+scattered rain, so that all Kusinara became strewn knee-deep with
+mandara flowers raining down from heaven.                           32
+
+When the burning ceremonies were over, Devaputta said to the
+multitudes that were assembled round the pyre:                      33
+
+"Behold, O brethren, the earthly remains of the Blessed One have
+been dissolved, but the truth which he has taught us lives in our
+minds and cleanses us from all error.                               34
+
+"Let us, then, go out into the world, as compassionate and
+merciful as our great master, and preach to all living beings the
+four noble truths and the eightfold path of righteousness, so
+that all mankind may attain to a final salvation, taking refuge
+in the Buddha, the Dharma, and the Sangha."                         35
+
+And when the Blessed One had entered into Nirvana, and the Mallas
+had burned the body with such ceremonies as would indicate that
+he was the great king of kings, ambassadors came from all the
+empires that at the time had embraced his doctrine, to claim a
+share of the relics; and the relics were divided into eight parts
+and eight dagobas were erected for their preservation. One dagoba
+was erected by the Mallas and seven others by the seven kings of
+those countries, whose people had taken refuge in the Buddha.       36
+
+
+
+
+CONCLUSION.
+
+
+XCVIII.
+
+THE THREE PERSONALITIES OF THE BUDDHA.
+
+
+When the Blessed One had passed away into Nirvana, the disciples
+came together and consulted what to do in order to keep the
+Dharma pure and uncorrupted by heresies.                             1
+
+And Upali rose, saying:                                              2
+
+"Our great Master used to say to the brethren: 'O bhikkhus! after
+my final entrance into Nirvana you must reverence and obey the
+law. Regard the law as your master. The law is like unto a light
+that shines in the darkness, pointing out the way; it is also
+like unto a precious jewel to gain which you must shun no
+trouble, and be ready to bring any sacrifice, even, should it be
+needed, your own fives. Obey the Dharma which I have revealed to
+you; follow it carefully and regard it in no way different from
+myself.'                                                             3
+
+"Such were the words of the Blessed One.                             4
+
+"The law, accordingly, which the Buddha has left us as a precious
+inheritance has now become the visible body of the Tathagata. Let
+us, therefore, revere it and keep it sacred. For what is the use
+of erecting dagobas for relics, if we neglect the spirit of the
+Master's teachings?"                                                 5
+
+And Anuruddha arose and said:                                        6
+
+"Let us bear in mind, O brethren, that Gotama Siddhattha has
+revealed the truth to us. He was the Holy One and the Perfect One
+and the Blessed One, because the eternal truth had taken abode in
+him.                                                                 7
+
+"The Tathagata taught us that the truth existed before he was
+born into this world, and will exist after he has entered into
+the bliss of Nirvana.                                                8
+
+"The Tathagata said:                                                 9
+
+"'The truth is omnipresent and eternal, endowed with excellencies
+innumerable, above all human nature, and ineffable in its
+holiness.'                                                          10
+
+"Now, let us bear in mind that not this or that law which is
+revealed to us in the Dharma is the Buddha, but the entire truth,
+the truth which is eternal, omnipresent, immutable, and most
+excellent.                                                          11
+
+"Many regulations of the Sangha are temporary; they were
+prescribed because they suited the occasion and were needed for
+some transient emergency. The truth, however, is not temporary.     12
+
+"The truth is not arbitrary nor a matter of opinion, but can be
+investigated, and he who earnestly searches for the truth will
+find it.                                                            13
+
+"The truth is hidden to the blind, but he who has the mental eye
+sees the truth. The truth is Buddha's essence, and the truth will
+remain the ultimate standard by which we can discern false and
+true doctrines.                                                     14
+
+"Let us, then, revere the truth; let us inquire into the truth
+and state it, and let us obey the truth. For the truth is Buddha
+our Master, our Teacher, our Lord."                                 15
+
+And Kassapa rose and said:                                          16
+
+"Truly thou hast spoken well, O brother Anuruddha. Neither is
+there any conflict of opinion on the meaning of our religion. For
+the Blessed One possesses three personalities, and every one of
+them is of equal importance to us.                                  17
+
+"There is the Dharma Kaya. There is the Nirmana Kaya. There is
+the Sambhoga Kaya.                                                  18
+
+"Buddha is the all-excellent truth, eternal, omnipresent, and
+immutable. This is the Sambhoga Kaya which is in a state of
+perfect bliss.                                                      19
+
+"Buddha is the all-loving teacher assuming the shape of the
+beings whom he teaches. This is the Nirmana Kaya, his
+apparitional body.                                                  20
+
+"Buddha is the all-blessed dispensation of religion. He is the
+spirit of the Sangha and the meaning of the commands which he has
+left us in his sacred word, the Dharma. This is the Dharma Kaya,
+the body of the most excellent law.                                 21
+
+"If Buddha had not appeared to us as Gotama Sakyamuni, how could
+we have the sacred traditions of his doctrine? And if the
+generations to come did not have the sacred traditions preserved
+in the Sangha, how could they know anything of the great
+Sakyamuni? And neither we nor others would know anything about
+the most excellent truth which is eternal, omnipresent, and
+immutable.                                                          22
+
+"Let us then keep sacred and revere the traditions; let us keep
+sacred the memory of Gotama Sakyamuni, so that people may find
+the truth; for he whose spiritual eye is open will discover it,
+and it is the same to every one who possesses the comprehension
+of a Buddha to recognize it and to expound it."                     23
+
+Then the brethren decided to convene a synod in Rajagaha in order
+to lay down the pure doctrines of the Blessed One, to collect and
+collate the sacred writings, and to establish a canon which
+should serve as a source of instruction for future generations.     24
+
+
+
+
+XCIX.
+
+THE PURPOSE OF BEING.
+
+
+Eternal verities dominate the formation of worlds and constitute
+the cosmic order of natural laws. But when, through the
+conflicting motion of masses, the universe was illumined with
+blazing fire, there was no eye to see the light, no ear to listen
+to reason's teachings, no mind to perceive the significance of
+being; and in the immeasurable spaces of existence no place was
+found where the truth could abide in all its glory.                  1
+
+In the due course of evolution sentiency appeared and
+sense-perception arose. There was a new realm of being, the realm
+of soul-life, full of yearning, with powerful passions and of
+unconquerable energy. And the world split in twain: there were
+pleasures and pains, self and notself, friends and foes, hatred
+and love. The truth vibrated through the world of sentiency, but
+in all its infinite potentialities no place could be found where
+the truth could abide in all its glory.                              2
+
+And reason came forth in the struggle for life. Reason began to
+guide the instinct of self, and reason took the sceptre of the
+creation and overcame the strength of the brutes and the power of
+the elements. Yet reason seemed to add new fuel to the flame of
+hatred, increasing the turmoil of conflicting passions; and
+brothers slew their brothers for the sake of satisfying the lust
+of a fleeting moment. And the truth repaired to the domains of
+reason, but in all its recesses no place was found where the
+truth could abide in all its glory.                                  3
+
+Now reason, as the helpmate of self, implicated all living beings
+more and more in the meshes of lust, hatred, and envy, and from
+lust, hatred, and envy the evils of wrongdoing originated. Men
+broke down under the burdens of life, until the saviour appeared,
+the great Buddha, the Holy Teacher of men and gods.                  4
+
+And the Buddha taught men the right use of sentiency, and the
+right application of reason; and he taught men to see things as
+they are, without illusions, and they learned to act according to
+truth. He taught righteousness and thus changed rational
+creatures into humane beings, just, kind-hearted, and faithful.
+And now at last a place was found where the truth might abide in
+all its glory, and this place is the heart of mankind.               5
+
+Buddha, O Blessed One, O Holy One, O Perfect One, thou hast
+revealed the truth, and the truth has appeared upon earth and the
+kingdom of truth has been founded.                                   6
+
+There is not room for truth in space, infinite though it be.         7
+
+There is not room for truth in sentiency, neither in its
+pleasures nor in its pains; sentiency is the first footstep of
+truth, but there is not room in it for the truth, though
+sentiency may beam with the blazing glow of beauty and life.         8
+
+Neither is there any room for truth in rationality. Rationality
+is a two-edged sword and serves the purpose of love equally as
+well as the purpose of hatred. Rationality is the platform on
+which the truth standeth. No truth is attainable without reason.
+Nevertheless, in mere rationality there is no room for truth,
+though it be the instrument that masters the things of the world.    9
+
+The throne of truth is righteousness; and love and justice and
+good-will are its ornaments.                                        10
+
+Righteousness is the place in which truth dwells, and here in the
+hearts of mankind aspiring after the realization of
+righteousness, there is ample space for a rich and ever richer
+revelation of the truth.                                            11
+
+This is the Gospel of the Blessed One. This is the revelation of
+the Enlightened One. This is the bequest of the Holy One.           12
+
+Those who accept the truth and have faith in the truth, take
+refuge in the Buddha, the Dharma, and the Sangha.                   13
+
+Receive us, O Buddha, as thy disciples from this day hence, so
+long as our life lasts.                                             14
+
+Comfort, O holy Teacher, compassionate and all-loving, the
+afflicted and the sorrow-laden, illumine those who go astray, and
+let us all gain more and more in comprehension and in holiness.     15
+
+The truth is the end and aim of all existence, and the worlds
+originate so that the truth may come and dwell therein.             16
+
+Those who fail to aspire for the truth have missed the purpose of
+life.                                                               17
+
+Blessed is he who rests in the truth, for all things will pass
+away, but the truth abideth forever.                                18
+
+The world is built for the truth, but false combinations of
+thought misrepresent the true state of things and bring forth
+errors.                                                             19
+
+Errors can be fashioned as it pleases those who cherish them;
+therefore they are pleasant to look upon, but they are unstable
+and contain the seeds of dissolution.                               20
+
+Truth cannot be fashioned. Truth is one and the same; it is
+immutable.                                                          21
+
+Truth is above the power of death; it is omnipresent, eternal,
+and most glorious.                                                  22
+
+Illusions, errors, and lies are the daughters of Mara, and great
+power is given unto them to seduce the minds of men and lead them
+astray upon the path of evil.                                       23
+
+The nature of delusions, errors, and lies is death; and
+wrong-doing is the way to perdition.                                24
+
+Delusions, errors, and lies are like huge, gaudy vessels, the
+rafters of which are rotten and wormeaten, and those who embark
+in them are fated to be shipwrecked.                                25
+
+There are many who say: "Come error, be thou my guide," and when
+they are caught in the meshes of selfishness, lust, and evil
+desires, misery is begot.                                           26
+
+Yet does all life yearn for the truth and the truth only can cure
+our diseases and give peace to our unrest.                          27
+
+Truth is the essence of life, for truth endureth beyond the death
+of the body. Truth is eternal and will still remain even though
+heaven and earth shall pass away.                                   28
+
+There are not different truths in the world, for truth is one and
+the same at all times and in every place.                           29
+
+Truth teaches us the noble eightfold path of righteousness, and
+it is a straight path easily found by the truth-loving. Happy are
+those who walk in it.                                               30
+
+
+
+
+C.
+
+THE PRAISE OF ALL THE BUDDHAS.
+
+     All the Buddhas are wonderful and glorious.
+     There is not their equal upon earth.
+     They reveal to us the path of life.
+     And we hail their appearance with pious reverence.              1
+
+     All the Buddhas teach the same truth.
+     They point out the path to those who go astray.
+     The Truth is our hope and comfort.
+     We gratefully accept its illimitable light.                     2
+
+     Ah the Buddhas are one in essence,
+     Which is omnipresent in all modes of being,
+     Sanctifying the bonds that tie all souls together,
+     And we rest in its bliss as our final refuge.                   3
+
+
+
+
+TABLE OF REFERENCE.
+
+
+THE GOSPEL OF BUDDHA CHAPTER AND VERSE (Gospel): I-III
+  Sources: EA
+    Parallelisms: --
+
+Gospel: Descent from heaven omitted
+  Sources: LV; rGya, iii-iv
+    Parallelisms: Klopstock's _Messias_ Gesang I
+
+Gospel: IV
+  Sources: Fo, vv. 1-147
+    Parallelisms: --
+
+Gospel: IV, 6
+  Sources: BSt, p. 64
+    Parallelisms: Mark vii, 32, 37; Matth. xi, 5
+
+Gospel: IV, 9
+  Sources: Fo, vv. 22-24
+    Parallelisms: Matth. ii, 1
+
+Gospel: IV, 12
+  Sources: Fo, vv. 39-40
+    Parallelisms: Luke ii, 36
+
+Gospel: IV, 17
+  Sources: RB 150; RHB 52
+    Parallelisms: Pseudo Matth. 23
+
+Gospel: IV, 27
+  Sources: Fo, v. 147
+    Parallelisms: Luke ii, 52
+
+Gospel: Omitted
+  Sources: RHB, pp. 103-108
+    Parallelisms: Matth. ii, 16
+
+Gospel: V
+  Sources: HM, p. 156; RB, p. 83; rGya, xii
+    Parallelisms: --
+
+  Sources: Fo, vv. 152-156
+    Parallelisms: Luke ii, 46-47
+
+Gospel: V, 9
+  Sources: Fo, v. 164
+    Parallelisms: Matth. iii, 16
+
+Gospel: VI
+  Sources: Fo, vv. 191-322
+    Parallelisms: --
+
+Gospel: VI, 19-20
+  Sources: BSt, pp. 79-80; RB, p. 23
+    Parallelisms: Luke xi, 27-28
+
+Gospel: VII
+  Sources: Fo, vv. 335-417
+    Parallelisms: --
+
+Gospel: VII, 7
+  Sources: BSt, p. 5-6
+    Parallelisms: --
+
+Gospel: VII, 18-19
+  Sources: BSt, p. 18
+    Parallelisms: Matt. xxiv, 35; Luke xxi, 33; Luke xvi, 17
+
+Gospel: VII, 23-24
+  Sources: BSt, p. 84
+    Parallelisms: Luke iv, 5-8 [see also Matth. iv, 1-7 and Mark i, 13]
+
+Gospel: VIII
+  Sources: Fo, vv. 778-918
+    Parallelisms: --
+
+Gospel: VIII, 15
+  Sources: DP, v. 178
+    Parallelisms: --
+
+Gospel: IX
+  Sources: Fo, vv. 919-1035; Cf. "Arada and Udraka" in Rhys Davids's
+           _Dialogue_
+    Parallelisms: Compare the results of modern psychology
+
+Gospel: IX, 6
+  Sources: MV. 1, 6, Secs. 36-38 [SB, xiii, p. 100]
+    Parallelisms: --
+
+Gospel: IX, 14
+  Sources: QKM, pp. 83-86
+    Parallelisms: Evolution theory
+
+Gospel: IX, 15
+  Sources: QKM, p. 133
+    Parallelisms: --
+
+Gospel: IX, 16
+  Sources: QKM, p. 111
+    Parallelisms: --
+
+Gospel: X
+  Sources: Fo, vv. 1000-1023
+    Parallelisms: --
+
+Gospel: X, 4, 5
+  Sources: SN, vv. 425, 439; SN, v. 445
+    Parallelisms: Luke iv, 2-4; John iii, 46
+
+Gospel: X, 11
+  Sources: Fo, vv. 1024; Fo, vv. 1222-1224
+    Parallelisms: Luke vii, 19; Matth ii, 3
+
+Gospel: XI [See LXXXIX, 1-6]
+  Sources: Fo, vv. 1026-1110
+    Parallelisms: Luke iv, 2; Matth. iv, 1-7; Mark i, 13
+
+Gospel: XII
+  Sources: Fo, vv. 1111-1199
+    Parallelisms: --
+
+Gospel: XII, 8
+  Sources: QKM, p. 79; SDP, vii [SB, xxi, p. 172]
+    Parallelisms: --
+
+Gospel: XII, 11-15
+  Sources: SDP, iii [SB, xxi, p. 90]; MV, i, 6 Secs. 19-28; Cf. OldG,
+           pp. 227-228, OldE, p. 211; RhDB, pp. 106-107
+    Parallelisms: --
+
+Gospel: XII, 16
+  Sources: BSt, pp. 103-104; Cf. DP, pp. 153-154; Db, p. 12
+    Parallelisms: --
+
+Gospel: XII, 20
+  Sources: rGya, 355
+    Parallelisms: Matth. v, 3-11
+
+Gospel: XIII
+  Sources: MV, i, 4
+    Parallelisms: --
+
+Gospel: XIV
+  Sources: MV, i, 5
+    Parallelisms: --
+
+Gospel: XIV, 2
+  Sources: MV, i, 3, Sec. 4
+    Parallelisms: --
+
+Gospel: XIV, 14
+  Sources: MPN, iii, 44, 45; Cf. W, p. 87
+    Parallelisms: --
+
+Gospel: XV
+  Sources: Fo, vv. 1200-1217; MV, i, 6, Secs. 1-9
+    Parallelisms: --
+
+Gospel: XVI
+  Sources: Fo, vv. 1217-1279; MV, i, 6, Secs. 10-47
+    Parallelisms: --
+
+Gospel: XVI, 5
+  Sources: SN, v. 248
+    Parallelisms: --
+
+Gospel: XVI, 6
+  Sources: RhDB p. 131
+    Parallelisms: --
+
+Gospel: XVI, 7
+  Sources: SN, v. 241
+      Parallelisms: Matth. xv, 10
+
+Gospel: XVII
+  Sources: MV, i, 6, Sec. 10-47
+    Parallelisms: --
+
+Gospel: XVII, 10-12
+  Sources: _Saniyuttaka Nikaya_, vol. iii, fol. sa, quoted by OldG,
+           p. 364; OldE, p. 339
+    Parallelisms: --
+
+Gospel: XVII, 13-18
+  Sources: MV, i, 11
+    Parallelisms: --
+
+  Sources: Fo, vv. 1297-1300
+    Parallelisms: Luke ix, 1-6; Luke x, 1-24
+
+Gospel: XVII, 15
+  Sources: QKM, p. 264
+    Parallelisms: Matth. v, 16
+
+  Sources: QKM, p. 266
+    Parallelisms: Matth. vii, 6
+
+Gospel: XVIII
+  Sources: MV, 1, 7; 8, 9; Fo, vv. 1280-1296
+    Parallelisms: John iii, 2
+
+Gospel: XVIII, 8
+  Sources: Fo, vv. 1289-1290
+    Parallelisms: --
+
+Gospel: XVIII, 10
+  Sources: Fo, v. 1292
+    Parallelisms: --
+
+Gospel: XIX
+  Sources: Fo, vv. 1300-1334; MV, 1, 20-21
+    Parallelisms: --
+
+Gospel: XX
+  Sources: Fo, vv. 1335-1379; MV, 1, 22
+    Parallelisms: --
+
+Gospel: XX, 19-20
+  Sources: SN, v. 148; _Metta Sutta._ [An often quoted sentence.
+           RhDB, p. 109, Hardy, "Legends and Theories of the Buddhas,"
+           p. 212]
+    Parallelisms: --
+
+Gospel: XX, 23
+  Sources: RhDB, p. 62
+    Parallelisms: --
+
+Gospel: XX, 28
+  Sources: Fo, v. 1733
+    Parallelisms: --
+
+Gospel: XXI
+  Sources: Fo, vv. 1380-1381; MV, 1, 22, Secs. 15-18
+    Parallelisms: Matth. xxi, 1-11; Mark. xi, 1-10; Luke xix, 28-38;
+                  John xii, 12-15
+
+Gospel: XXII
+  Sources: Fo, vv. 1382-1433; MV 1, 23-24; W, p. 89
+    Parallelisms: --
+
+Gospel: XXII, 3-5
+  Sources: MV, 1, 23, Secs. 13-14
+    Parallelisms: -- Matth. xxi, 9; Mark xi, 9; John xii, 13
+
+Gospel: XXIII, 10-20
+  Sources: EA
+    Parallelisms: --
+
+Gospel: XXIV
+  Sources: Fo, vv. 1496-1521
+    Parallelisms: --
+
+Gospel: XXV, 4
+  Sources: Fo, vv. 1516-1517
+    Parallelisms: Acts xx, 35
+
+Gospel: XXV
+  Sources: Fo, vv. 1522-1533, 1611-1671
+    Parallelisms: --
+
+Gospel: XXVI, 1-7
+  Sources: AN, iii, 134.
+    Parallelisms: Compare the results of modern psychology
+
+Gospel: XXVI, 8-13
+  Sources: US, p. 112; W, p. xiv
+    Parallelisms: --
+
+Gospel: XXVII
+  Sources: Fo, vv. 1534-1610; HM, p. 204
+    Parallelisms: --
+
+Gospel: XXVIII
+  Sources: HM, p. 203 et seqq.; BSt, pp. 125-126
+    Parallelisms: --
+
+Gospel: XXIX
+  Sources: MV, i, 54; HM, 208-209
+    Parallelisms: --
+
+Gospel: XXX
+  Sources: MV, viii, 23-36 [SB, xvii, pp. 193-194]
+    Parallelisms: --
+
+Gospel: XXXI
+  Sources: Fo vv. 1672-1673
+    Parallelisms: --
+
+Gospel: XXXII
+  Sources: HM, pp. 353-354
+    Parallelisms: --
+
+Gospel: XXXII, 4-6
+  Sources: W, pp. 443-444
+    Parallelisms: --
+
+Gospel: XXXIII
+  Sources: S42S; Fo, vv. 1757-1766; BP, p. 153
+    Parallelisms: Matth. v, 28
+
+Gospel: XXXIII, 9-11
+  Sources: Fo vv. 1762-1763
+    Parallelisms: Eph. vi, 13-17
+
+  Sources: Fo, vv. 1763
+    Parallelisms: Mark ix, 47; Matth. v, 29; Matth. xviii, 9
+
+Gospel: XXXIV
+  Sources: MV, viii, 15. [SB, xvii, pp. 219-225.]
+    Parallelisms: --
+
+Gospel: XXXIV, 24 [Last part of the verse.]
+  Sources: Bgt, p. 211
+    Parallelisms: Luke viii, 2; Matth. xiii, 24-27
+
+Gospel: XXXV
+  Sources: MV, ii
+    Parallelisms: --
+
+Gospel: XXXVI
+  Sources: MV, x, 1, 2, Sec. 1-2; Sec. 20
+           C, vol iii, p. 139
+    Parallelisms: --
+
+Gospel: XXXVII
+  Sources: MV, x, 5-6, 2 Sec. 3-20
+    Parallelisms: --
+
+Gospel: XXXVIII
+  Sources: MV, v, 4
+    Parallelisms: --
+
+Gospel: XXXVIII, 3
+  Sources: BSt, p. 311
+    Parallelisms: --
+
+Gospel: XXXVIII, 5
+  Sources: MV, v, 4, 2 [SB, xvii, p. 18]
+    Parallelisms: Matth. v, 46-47
+
+Gospel: XXXIX
+  Sources: Fo, vv. 1713-1734; HM, pp. 337-340
+    Parallelisms: --
+
+Gospel: XXXIX, 4
+  Sources: Bst, p. 200
+    Parallelisms: --
+
+Gospel: XXXIX, 7
+  Sources: DP, v. 227; SB, x, p. 58 (cf. ChD, p. 122)
+    Parallelisms: Matth. xi, 16, 19
+
+Gospel: XL
+  Sources: V, xviii, xx; W, pp. 184-186
+    Parallelisms: --
+
+Gospel: XLI
+  Sources: MV, vi, 29 [SB, xvii, pp. 104-105.]
+    Parallelisms: --
+
+Gospel: XLI, 12-13
+  Sources: _Metta Sutta_; SN v. 148. [Cf. RhDB, p. 109]
+    Parallelisms: --
+
+Gospel: XLII
+  Sources: RB, pp. 68-69. [Cf. RhDB, p. 71 and OldG, 376-378.]
+    Parallelisms: Mark iii, 14; Luke ix, 2
+
+  Sources: Bgt, 212
+    Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 3-20
+
+Gospel: XLIV
+  Sources: TPN, p. 129
+    Parallelisms: --
+
+Gospel: XLV
+  Sources: TPN, pp. 22-23 and p. 25
+    Parallelisms: --
+
+Gospel: XLVI
+  Sources: S42S, 4
+    Parallelisms: --
+
+Gospel: XLVII
+  Sources: SDP, x, xiii, xxvii
+    Parallelisms: --
+
+Gospel: XLVII, 23
+  Sources: SDP, xxiv, 22. [SB, xxi, p. 416.]
+    Parallelisms: --
+
+Gospel: XLVIII
+  Sources: DP in SB, x
+    Parallelisms: --
+
+Gospel: XLVIII, 36-37
+  Sources: DP, v. 5
+    Parallelisms: Matth. v, 44
+
+Gospel: XLVIII, 46
+  Sources: SN, vv. 784-785, 885-888, 834 [SB, x, 149, 159, 169.]
+    Parallelisms: Matth. xi, 29-30
+
+Gospel: XLVIII, 47
+  Sources: DP, v. 275
+    Parallelisms: II Cor. vii, 7
+
+Gospel: XLVIII, 55
+  Sources: DP, v. 387
+    Parallelisms: --
+
+Gospel: XLIX
+  Sources: SB, xi, pp. 157-203
+    Parallelisms: --
+
+Gospel: XLIX, 17
+  Sources: SB, xi, pp. 173-174
+    Parallelisms: Matth. xv, 14
+
+Gospel: L
+  Sources: SSP, pp. 297-320 [Cf. RhDB, 143.]
+    Parallelisms: --
+
+Gospel: LI, 1-14; LI, 31-75
+  Sources: MV, vi, 31. [SB, xvii, pp. 108-113.]
+    Parallelisms: --
+
+Gospel: LI, 15-30
+  Sources: EA [cf. QKM, pp. 254-257]
+    Parallelisms: --
+
+Gospel: LII
+  Sources: EA [cf. CBS, p. 15 and also MV, v]
+    Parallelisms: --
+
+Gospel: LIII
+  Sources: Compiled from HM, pp. 280 et seq.; Fo, v. 1682, 1683;
+           W, p. 219; and QKM, pass.
+    Parallelisms: --
+
+Gospel: LIII, 18-23a
+  Sources: QKM, p. 120
+    Parallelisms: --
+
+Gospel: LIII, 23b
+  Sources: QKM, p. 148
+    Parallelisms: John iii, 8
+
+Gospel: LIII, 26-27
+  Sources: QKM, p. 67
+    Parallelisms: --
+
+Gospel: LIII, 29-32
+  Sources: QKM, pp. 73-74
+    Parallelisms: --
+
+Gospel: LIII, 47-59
+  Sources: QKM, pp. 63, 83-86
+    Parallelisms: --
+
+Gospel: LIII, 53
+  Sources: US and W, motto
+    Parallelisms: --
+
+Gospel: LIV, 1-2
+  Sources: Fo, vv. 1208, 1228
+    Parallelisms: Matth. v, 3-11
+
+Gospel: LIV, 3
+  Sources: _Brahmajala Sutta_, quoted by RhD, p. 99
+    Parallelisms: John xvi, 16; Matth. xxiv, 23
+
+Gospel: LIV, 4
+  Sources: Gospel: QKM, p. 114
+    Parallelisms: --
+
+Gospel: LIV, 5
+  Sources: Fo, v. 1231
+    Parallelisms: --
+
+Gospel: LIV, 6-8
+  Sources: rGya, p. 372
+    Parallelisms: Matth. xi, 28
+
+Gospel: LIV, 9
+  Sources: S42S, 16
+    Parallelisms: --
+
+Gospel: LIV, 10
+  Sources: QKM, p. 110
+    Parallelisms: John xiv, 6; John xviii, 37
+
+Gospel: LV
+  Sources: SDP, v
+    Parallelisms: --
+
+Gospel: LVI
+  Sources: _Maha Rahula Sutta_
+    Parallelisms: --
+
+Gospel: LVII
+  Sources: S42S
+    Parallelisms: --
+
+Gospel: LVIII
+  Sources: _Buddhist Catena_
+    Parallelisms: --
+
+Gospel: LIX
+  Sources: SN, pp. 58-62; p, 25; p. 147; p. 54; MV, i, 3, Sec. 4 [cf.
+           OldE, p. 118]; _Nidhikanda Sutta_, quoted by RhDB, p. 127
+    Parallelisms: Matth. vi, 20
+
+Gospel: LX, 7-8
+  Sources: RhDB, p. 156
+    Parallelisms: --
+
+Gospel: LX, 12
+  Sources: Beal, _Buddhism of China_, chap, xii
+    Parallelisms: --
+
+Gospel: LX, 18-23
+  Sources: RhDB, p. 170
+    Parallelisms: --
+
+Gospel: LX, 27-28
+  Sources: EH
+    Parallelisms: --
+
+Gospel: LX, 29
+  Sources: QKM, p. 127
+    Parallelisms: --
+
+Gospel: LX, 31
+  Sources: RhDB, pp. 175-176
+    Parallelisms: --
+
+Gospel: LX, 33
+  Sources: RhDB,p. 173
+    Parallelisms: --
+
+Gospel: LXI
+  Sources: MPN, 111, 22. [SB, xx, p. 48-49.]
+    Parallelisms: --
+
+Gospel: LXI, 3-5
+  Sources: _Chullavaggaxx_, 1-4. [SB, xx, 301-305]
+    Parallelisms: Matth. v, 13
+
+Gospel: LXI, 6-9
+  Sources: _Sutra Dsauglun_ [cf. R. Seydel "_Das Ev. v. Jesu in s.
+           Verb. z. Buddha-Sage_" pp. 184-185]
+    Parallelisms: Matth. v, 1-2
+
+Gospel: LXII
+  Sources: EA
+    Parallelisms: --
+
+Gospel: LXIII
+  Sources: See O.C. xvii, pp. 353-354
+    Parallelisms: --
+
+Gospel: LXIII, 7-9
+  Sources: UG, vii, 14 seq.
+    Parallelisms: Matth. xxv, 14 et seq.
+
+Gospel: LXIV
+  Sources: DP, v
+    Parallelisms: --
+
+Gospel: LXV
+  Sources: SDP, iv
+    Parallelisms: Luke xv, 11 et seq.
+
+Gospel: LXVI
+  Sources: Bst, pp. 211, 299. [See PT, 11, 58.]
+    Parallelisms: --
+
+Gospel: LXVII
+  Sources: Bst, pp. 315 et seq.
+    Parallelisms: --
+
+Gospel: LXVIII
+  Sources: ChD, pp. 88-89
+    Parallelisms: --
+
+Gospel: LXVIII, 6
+  Sources: ChD
+    Parallelisms: Mark xii, 42-44
+
+Gospel: LXIX
+  Sources: ChD, p. 46
+    Parallelisms: The Story of Diogenes and his Lantern
+
+Gospel: LXX
+  Sources: ChD, p. 134
+    Parallelisms: --
+
+Gospel: LXXI
+  Sources: Bgp, pp. 107 et seq.
+    Parallelisms: --
+
+Gospel: LXXII
+  Sources: ChD, p. 77
+    Parallelisms: Luke xii, 20
+
+Gospel: LXXIII
+  Sources: Bst, p. 147
+    Parallelisms: --
+
+Gospel: LXXIII, 15
+  Sources: BSt
+    Parallelisms: Exodus xvii, 6
+
+Gospel: LXXIV
+  Sources: SN, pp. 11-15
+    Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 14
+
+Gospel: LXXV
+  Sources: SN, pp. 20 et seq.
+    Parallelisms: --
+
+Gospel: LXXVI
+  Sources: Bf, p. 205.
+    Parallelisms: John v, 5 et seq.
+
+Gospel: LXXVII
+  Sources: HM, pp. 317-319
+    Parallelisms: --
+
+Gospel: LXXVIII, LXXIX
+  Sources: _Jataka Tales_
+    Parallelisms: --
+
+Gospel: LXXX
+  Sources: Bf, pp. 146 et seq.
+    Parallelisms: --
+
+Gospel: LXXXI
+  Sources: _Fu-Pen-Hing-tsi-King_, tr. by S. Beal
+    Parallelisms: --
+
+Gospel: LXXXI, 7-10
+  Sources: EA
+    Parallelisms: John ii, 1 et seq.
+
+Gospel: LXXXII
+  Sources: MV, i, 14
+    Parallelisms: --
+
+Gospel: LXXXIII
+  Sources: ChD, p. 130 et seq.
+    Parallelisms: --
+
+Gospel: LXXXIII, 5
+  Sources: BP, p. 16
+    Parallelisms: --
+
+Gospel: LXXXIII, 5, 6, 9
+  Sources: ChD and SS
+    Parallelisms: Matth. xxii, 30
+
+Gospel: LXXXIV, 1-14
+  Sources: BP, pp. 98 et seqq.
+    Parallelisms: Greek versions quoted by Jacob H. Thiessen, LKG.
+
+Gospel: LXXXIV, 15-28
+  Sources: SB, x, p. 106
+    Parallelisms: --
+
+Gospel: LXXXV
+  Sources: ChD, pp. 50-51
+    Parallelisms: Matth. v. 25, 29
+
+Gospel: LXXXV, 6
+  Sources: ChD, cf OC No. 470
+    Parallelisms: Rom. iii, 28
+
+Gospel: LXXXVI
+  Sources: ChD, pp. 94-98
+    Parallelisms: --
+
+Gospel: LXXXVII
+  Sources: C, ii p. 262
+    Parallelisms: --
+
+Gospel: LXXXVIII
+  Sources: MPN, i [SB, xi, p. 1 et seqq.]
+    Parallelisms: --
+
+Gospel: LXXXIX
+  Sources: MPN, i, 19, 22; MV, vi, 28
+    Parallelisms: --
+
+Gospel: XC
+  Sources: MPN, i, 16
+    Parallelisms: --
+
+Gospel: XCI
+  Sources: MPN, ii, 9
+    Parallelisms: --
+
+Gospel: XCI, 6
+  Sources: MPN
+    Parallelisms: 1 Cor. 15, 55
+
+Gospel: XCII
+  Sources: MPN, 11, 12-24; Fo, vv. 1749-1753, 1768-1782
+    Parallelisms: --
+
+Gospel: XCIII
+  Sources: MPN, ii, 27-35
+    Parallelisms: --
+
+Gospel: XCIV, 1
+  Sources: BSt,p. 84
+    Parallelisms: See Matth. iv, 1 and Mark i, 13
+
+Gospel: XCIV, 2-13
+  Sources: MPN, iii, 46-63
+    Parallelisms: --
+
+Gospel: XCV
+  Sources: MPN, iv, 14-57
+    Parallelisms: --
+
+Gospel: XCV, 6
+  Sources: MPN, iv, 25
+    Parallelisms: John xix, 28
+
+Gospel: XCV, 14-22
+  Sources: MPN, iv, 47-52
+    Parallelisms: Matth. xxvii, 2; Mark ix, 2
+
+Gospel: XCVI
+  Sources: MPN, v, 1-14, concerning Metteyya see EH s.v. RhDB, pp. 180,
+           200; OldG, p. 153, etc.
+    Parallelisms: John xiv, 26
+
+Gospel: XCVII
+  Sources: MPN, v, 52-69, and vi; Fo, vv. 2303-2310
+    Parallelisms: --
+
+Gospel: XCVII, 19-20; XCVII, 23-24
+  Sources: _Mahatanhasamkhaya-Sutta, Majjhima Nikaya_, vol. 1, p. 263,
+           quoted by OldG, p. 349, E, p. 325.
+    Parallelisms: --
+
+Gospel: XCVII, 22
+  Sources: _Suttavibbanga, Parajika_ 1, pp. 1, 4 quoted by OldG,
+           p. 349, E, p. 325
+    Parallelisms: 1 Cor. xv, 20
+
+Gospel: XCVIII
+  Sources: EA, embodying later traditions, see EH and almost any other
+           work on Buddhism.
+    Parallelisms: The Christian Trinity dogma
+
+Gospel: XCIX
+  Sources: EA
+    Parallelisms: --
+
+Gospel: C
+  Sources: EA, in imitation of a formula at present in use among Northern
+           Buddhists
+    Parallelisms: --
+
+
+
+ABBREVIATIONS IN THE TABLE OF REFERENCE.
+
+
+AN.--Anguttara Nikaya in Warren's Buddhism in Translations.
+
+Bf.--Burnouf, Introduction a l'histoire du Bouddhisme Indien, Paris
+1844.
+
+Bgt.--The Life or Legend of Gautama, by the R. Rev. P. Bigandet.
+
+BL.--Buddhist Literature in China by Samuel Beal.
+
+BP.--Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.
+
+BSt.--Buddhist Birth Stories or Jataka Tales. Translated by Rhys Davids.
+
+C.--The Jataka edited by Prof. E.B. Cowell, Cambridge.
+
+CBS.--A Catena of Buddhist Scriptures from the Chinese by Samuel Beal.
+London, 1871.
+
+ChD.--[Chinese Dhammapada.] Texts from the Buddhist Canon, commonly
+known as Dhammapada. Translated by S. Beal, London and Boston, 1878.
+
+Dh.--The Dharma, or The Religion of Enlightenment by Paul Carus. 5th ed.
+Chicago, 1907.
+
+DP.--The Dhammapada. Translated from Pali by F. Max Mueller, Vol. X, Part
+I, of the Sacred Books of the East. Oxford, 1881.
+
+EA.--Explanatory Addition.
+
+EH.--Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.
+
+Fo.--The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha,
+translated from Sanskrit into Chinese by Dharmarakhsha, A.D. 420, and
+from Chinese into English by Samuel Beal. Vol. XIX of the Sacred Books
+of the East. Oxford, 1883.
+
+G.--Reden Gotamo's by Karl Eugen Neumann.
+
+HF.--Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds.
+
+HM.--A Manual of Buddhism, by R. Spence Hardy.
+
+LKG.--Die Legende von Kisagotami, by Jakob H. Thiessen. Breslau, 1880.
+
+LV.--Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin,
+1874.
+
+MPN.--The Mahaparinibbana Suttanta. The Book of the Great Decease. Vol.
+XI of the Sacred Books of the East. Oxford 1881.
+
+MP.--The Mahavagga. I-IV in Vol. XIII; V-X in Vol. XVII of the Sacred
+Books of the East. Oxford, 1881-1882.
+
+MY.--Outlines of the Mahayana as Taught by Buddha, by S. Kuroda. Tokyo,
+Japan, 1893.
+
+OC.--The Open Court, a monthly magazine, published by the Open Court
+Publishing Company, Chicago.
+
+OldG.--German Edition, Buddha, sein Leben, seine Lehre und seine
+Gemeinde, by H. Oldenberg. Second Edition. Berlin, 1890.
+
+OldE.--English translation, Buddha, His Life, His Doctrine, and His
+Order by H. Oldenberg. London, 1882.
+
+PT.--Pantschatantra, translated into German by Theodor Benfey. Two vols.
+Leipsic, 1859.
+
+QKM.--The Questions of King Milinda, translated from Pali by T.W. Rhys
+Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.
+
+RB.-The Life of the Buddha from Thibetan Works, transl. by W.W.
+Rockhill. London, 1884.
+
+rGya.--rGya Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux.
+Paris, 1868.
+
+RHB.--The Romantic History of Buddha from the Chinese Sanskrit, by S.
+Beal. London, 1875.
+
+RhDB.--Buddhism, by T.W. Rhys Davids, in the Series of Non-Christian
+Religious Systems. London, 1890.
+
+S42S.--Sutra of Forty-two Sections. Kyoto, Japan.
+
+SB.-Sacred Books of the East.
+
+SN.--Sutta Nipata, translated from the Pali by V. Fausboell. Part II,
+Vol. X of the Sacred Books of the East. Oxford, 1881.
+
+SS.--A Brief Account of Shin-Shiu by R. Akamatsu. Kyoto, Japan, 1893.
+
+SSP.--Sept Suttas Palis by M.P. Grimblot. Paris, 1876.
+
+TPN.--Buddhistische Anthologie. Texte aus dem Pali-Kanon. By Dr. Karl
+Eugen Neumann. Leyden, 1892.
+
+Ug.--Uttaradhyayana, translated by H. Jacobi. Vol. XLV of the Sacred
+Books of the East.
+
+US.--The Udana by Major General D.M. Strong.
+
+V.--Visuddhi-Magga in Warren's Buddhism in Translations.
+
+W.--Buddhism in Translations by Henry Clarke Warren.
+
+
+The original Pali texts are published in the Journal of the Pali Text
+Society, London, Henry Frowde.
+
+
+
+
+GLOSSARY OF NAMES AND TERMS.
+
+
+[In the text of the present booklet all unnecessary terms have been
+avoided. Whenever a good English equivalent could be found, the foreign
+expression has been dropped. Nevertheless, the introduction not only of
+many foreign-sounding names, but also of some of the original terms, was
+unavoidable.
+
+Now we have to state that the Eastern people, at least those of Hindu
+culture during the golden age of Buddhism in India, adopted the habit of
+translating not only terms but also names. A German whose name is
+Schmied is not called Smith in English, but Buddhists, when translating
+from Pali into Sanskrit, change Siddhattha into Siddhartha. The reason
+of this strange custom lies in the fact that Buddhists originally
+employed the popular speech and did not adopt the use of Sanskrit until
+about five hundred years after Buddha. Since the most important names
+and terms, such as Nirvana, Karma and Dharma, have become familiar to us
+in their Sanskrit form, while their Pali equivalents, Nibbana, Kamma and
+Dhamma, are little used, it _appeared advisable to prefer for some terms
+the Sanskrit forms_, but there are instances in which the Pali, for some
+reason or other, has been preferred by English authors [e. g. Krisha
+Gautami is always called Kisagotami], we present here in the Glossary
+both the Sanskrit and the Pali forms.
+
+Names which have been Anglicised, such as "Brahma, Brahman, Benares,
+Jain, and karma," have been preserved in their accepted form. If we
+adopt the rule of transferring Sanskrit and Pali words in their
+stem-form, as we do in most cases (e.g. Nirvana, atman), we ought to
+call Brahma "Brahman," and karma "karman." But us us est tyrannus. In a
+popular book it is not wise to swim against the stream.
+
+Following the common English usage of saying "Christ," not "the Christ,"
+we say in the title "Buddha," not "the Buddha."]
+
+       *       *       *       *       *
+
+Abni'nna, _p._, Abhi'jnna, _skt._, supernatural talent. There are six
+abhijnnas which Buddha acquired when attaining perfect
+enlightenment:--(i) the celestial eye, or an intuitive insight of the
+nature of any object in any universe; (2) the celestial ear, or the
+ability to understand any sound produced in any universe; (3) the power
+of assuming any shape or form; (4) knowledge of all forms of
+pre-existence of one's self and others; (5) intuitive knowledge of the
+minds of all beings; and (6) knowledge of the finality of the stream of
+life.
+
+Acira'vati, _p._ and _skt._, a river.
+
+Agni, _p._ and _skt._, a god of the Brahmans, the god of fire.
+
+Ajatasa'ttu, _p._, Ajatasa'tru, _skt._, the son of king Bimbisara and
+his successor to the throne of Magadha.
+
+Ala'ra, _p._, Ara'da, _skt._, a prominent Brahman philosopher. His full
+name is Alara Kalama.
+
+Ambapa'li, the courtesan, called "Lady Amra" in Fo-Sho-Hing-Tsan-King.
+It is difficult for us to form a proper conception of the social
+position of courtesans at Buddha's time in India. This much is sure,
+that they were not common prostitutes, but ladies of wealth, possessing
+great influence. Their education was similar to the hetairs in Greece,
+where Aspasia played so prominent a part. Their rank must sometimes have
+been like that of Madame Pompadour in France at the court of Louis XIV.
+They rose to prominence, not by birth, but by beauty, education,
+refinement, and other purely personal accomplishments, and many of them
+were installed by royal favor. The first paragraphs of Khandhaka VIII of
+the Mahavagga [S. _B_., Vol. XVII, pp. 171--172] gives a fair idea of
+the important role of courtesans in those days. They were not
+necessarily venal daughters of lust, but, often women of distinction and
+repute, worldly, but not disrespectable.
+
+Amita'bha, _p._ and _skt._, endowed with boundless light, from _amita_,
+infinite, immeasurable, and _abba_, ray of light, splendor, the bliss of
+enlightenment. It is a term of later Buddhism and has been personified
+as Amitabha Buddha, or Amita. The invocation of the all-saving name of
+Amitabha Buddha is a favorite tenet of the Lotus or Pure Land sect, so
+popular in China and Japan. Their poetical conception of a paradise in
+the West is referred to in Chapter LX. Southern Buddhism knows nothing
+of a personified Amitabha, and the Chinese travellers Fa-hien and
+Hiuen-tsang do not mention it. The oldest allusion to Amita is found in
+the Amitayus Sutra, translated A.D. 148--170. [See Eitel, _Handbook_,
+pp. 7--9.]
+
+Ana'nda, _p._ and _skt._, Buddha's cousin and his favorite disciple. The
+Buddhistic St. John (Johannes).
+
+Anathapi'ndika, _p._ and _skt._, (also called Anathapi'ndada in _skt._)
+literally "One who gives alms (pinda) to the unprotected or needy
+(anatha)." Eitel's etymology "one who gives without keeping (anatha) a
+mouthful (pinda) for himself" is not tenable. A wealthy lay devotee
+famous for his liberality and donor of the Jetavana vihara.
+
+Annabha'ra, _p._ and _skt._, literally "he who brings food"; name of
+Sumana's slave.
+
+Anna'ta, _p._, Ajna'ta, _skt._, literally "knowing", a cognomen of
+Kondanna, the first disciple of Buddha.
+
+Anuru'ddha, a prominent disciple of Buddha, known as the great master of
+Buddhist metaphysics. He was a cousin of Buddha, being the second son of
+Amritodana, a brother of Suddhodana.
+
+A'rahat, _p._, Ar'hant, _skt._, a saint. (See also Saint in Index.)
+
+Arati, dislike, hatred. The opposite of _rati_. The name of one of
+Mara's daughters.
+
+A'sita, _p._ and _skt._, a prophet.
+
+A'ssaji, _p._, A[s']vajit, _skt._, one of Buddha's disciples by whose
+dignified demeanor Sariputta is converted.
+
+A'tman, _skt._, Atta, _p._, breath as the principle of life, the soul,
+self, the ego. To some of the old Brahman schools the atman constitutes
+a metaphysical being in man, which is the thinker of his thoughts, the
+perceiver of his sensations, and the doer of his doings. Buddha denies
+the existence of an atman in this sense.
+
+Bala'ni, or panca-balani, _p._ and _skt._, (the singular is bala,
+power), the five moral powers (also called panca-indriyani), which are:
+Faith, energy, memory or recollection, meditation or contemplation, and
+wisdom or intuition.
+
+Beluva, a village near Vesali.
+
+Benares, the well-known city in India; Anglicised form of Varanasi,
+_skt._, and Baranasi, _p._ (See Kasi.)
+
+Bha'gavat, _p._, Bha'gavant, _skt._, the man of merit, worshipful, the
+Blessed One. A title of honor given to Buddha.
+
+Bha'llika, _p._ and _skt._, a merchant.
+
+Bharadva'ja, _p._ and _skt._, name of a Brahman.
+
+Bha'vana, _p._ and _skt._, meditation. There are five principal
+meditations: metta-bhavana, on love; karuna-bhavana, on pity;
+mudita-bhavana, on joy; asubha-bhavana, on impurity; and upekha-bhavana,
+on serenity. [See Rhys Davids's _Buddhism_, pp. 170-171.]
+
+Bhi'kkhu, _p._, bhi'kshu, _skt._, mendicant, monk, friar; the five
+bhikkhus; bhikkhus doffed their robes; bhikkhus rebuked; bhikkhus
+prospered; the sick bhikkhu.
+
+Bhi'kkhuni, _p._, bhi'kshuni, _skt._, nun.
+
+Bimbisa'ra, _p._ and _skt._, the king of Magadha; often honored with the
+cognomen "Sai'nya," _skt._, or "Se'niya," i. e. "the warlike or
+military."
+
+Bo'dhi, _p._ and _skt._, knowledge, wisdom, enlightenment.
+
+Bodhi-a'nga or Bojjha'nga, or Sa'tta Bojjha'nga, meditation on the seven
+kinds of wisdom, which are:--energy, recollection, contemplation,
+investigation of scripture, joy, repose, and serenity.
+
+Bodhisa'tta, _p._, Bodhisa'ttva, _skt._, he whose essence (_sattva_) is
+becoming enlightenment (_bodhi_). The term denotes (1) one who is about
+to become a Buddha, but has not as yet attained Nirvana; (2) a class of
+saints who have only once more to be born again to enter into Nirvana;
+(3) in later Buddhism any preacher or religious teacher; appearance of;
+Bodhisattas.
+
+Bodhi-tree, the tree at Buddha-Gaya, species _ficus religiosa_.
+
+Bra'hma, Anglicised form of _skt._ stem-form _Brahman_ (nom. s.
+_Brahma_). The chief God of Brahmanism, the world-soul. See also
+_Sahampati_; Brahma, a union with; Brahma, face to face; Brahma's mind.
+
+Brahmada'tta, _p._ and _skt._, (etym. given by Brahma) name of a
+mythical king of Kashi, _skt._, or Kasi.
+
+Bra'hman, the priestly caste of the Indians. Anglicised form of
+_Brahmana_ (_p._ and _skt._). Priests were selected from the Brahman
+caste, but Brahmans were not necessarily priests; they were farmers,
+merchants, and often high officials in the service of kings. Brahmans,
+the two.
+
+Buddha, _p._ and _skt._, the Awakened One, the Enlightened One--. Buddha
+is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion),
+Sugata (the Happy One), Satthar, nom. Sattha, _p._; Shastar, _skt._,
+(the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One),
+Lokanatha (the Lord of the World), Sarvajna (the Omniscient One),
+Dharmaraja (the King of Truth), Tathagata, etc. [See Rh. Davids's B. p.
+28.] B., faith in the; B., I am not the first; B. not Gotama; B., refuge
+in the; B. remains, Gotama is gone; B. replies to the deva; B., the
+sower; B., the teacher; B., the three personalities of; B., the truth;
+B., truly thou art; B. will arise, another; B.'s birth; B.'s death; B.'s
+farewell address; consolidation of B.'s religion; Buddhas, the praise of
+all the; Buddhas, the religion of all the; Buddhas, the words of
+immutable.
+
+Cha'nna, _p._ and _skt._, prince Siddhattha's driver. Chu'nda, _p._ and
+_skt._, the smith of Pava.
+
+Dago'ba, modernised form of _skt._ Dhatu-ga'rbha, "relic shrine," (also
+called Stupa in Northern Buddhism) a mausoleum, tower containing relics,
+a kenotaph.
+
+Da'namati, and _skt._, name of a village. The word means "having a mind
+to give."
+
+De'va, _p._ and _skt._, any celestial spirit, a god especially of
+intermediate rank, angel.--Deva, questions of the; Buddha replies
+to the deva; Devas.
+
+Devada'tta (etym. god-given) brother of Yasodhara and Buddha's
+brother-in-law. He tried to found a sect of his own with severer rules
+than those prescribed by Buddha. He is described undoubtedly with great
+injustice in the Buddhist canon and treated as a traitor. [About his
+sect see Rh. Davids's B. p. 181--182.]
+
+Devapu'tta, _p._, Devapu'tra, _skt._, (etym. Son of a God) one of
+Buddha's disciples.
+
+Dhammapa'da, _p._, Dharmapa'da, _skt._
+
+Dha'rma, _skt._, Dha'mma, _p._, originally the natural condition of
+things or beings, the law of their existence, truth, then religious
+truth, the law, the ethical code of righteousness, the whole body of
+religious doctrines as a system, religion; let a man take pleasure in
+the dharma; the goodness of the dharma.
+
+Dharmaka'ya, _skt._, the body of the law.
+
+Dharmara'ja, _skt._, Dhammara'ja, _p._, the king of truth.
+
+Digha'vu, Dirgha'yu, _skt._, the etymology of the word is "livelong."
+Name of a mythical prince, son of king Dighiti.
+
+Dighi'ti, _p._, Dirghe'ti, _skt._, literally "suffer-long," Name of a
+mythical king, father of prince Digha'vu.
+
+Ganges, the well known river of India.
+
+Gava'mpati, _p._, Gava'mpati, _skt._, literally "lord of cows," a friend
+of Yasa.
+
+Ga'ya Kassapa, brother of the great Kassapa of Uruvela.
+
+Go'tama, _p._, Gau'tama, _skt._, Buddha's family name; Gotama denies the
+existence of the soul; Gotama is gone, Buddha remains; Buddha
+not Gotama; Gotama the samana; Gotama Siddhattha.
+
+Gotami, name of any woman belonging to the Gotama family. Kisa Gotami.
+
+Hinaya'na, _skt._, the small vehicle, viz., of salvation. A name
+invented by Northern Buddhists, in contradistinction to Mahayana, to
+designate the spirit of Southern Buddhism. The term is not used among
+Southern Buddhists.
+
+Hira'nnavati, _p._, Hiran'yavati, _skt._, a river.
+
+I'ddhi, _p._, Ri'ddhi, _skt._, defined by Eitel as "the dominion of
+spirit over matter." It is the adjusting power to one's purpose and the
+adaptation to conditions. In popular belief it implies exemption from
+the law of gravitation and the power of assuming any shape at will. (See
+Iddhipada.)
+
+Iddhipa'da, _p._, Riddhipa'da, _skt._, the mode of attaining the power
+of mind over matter, four steps being needed: (1) the will to acquire
+it, (2) the necessary exertion, (3) the indispensable preparation of the
+heart, and (4) a diligent investigation of the truth.
+
+Indra, one of the principal Brahman gods.
+
+Indriya'ni or panc'-indriyani, the five organs of the spiritual sense.
+(See Balani.)
+
+I'si, _p._, Ri'shi, _skt._, a prophet or seer, an inspired poet, a
+hermit having acquired wisdom in saintly retirement, a recluse or
+anchorite.
+
+I[s']'vara, _skt._, I'ssara, (lit. independent existence) Lord, Creator,
+personal God, a title given to Shiva and other great deities. In
+Buddhistic scriptures as well as in Brahman the _skt._ Is'vara (not the
+_p._ Issara) means always a transcendent or extramundane God, a personal
+God, a deity distinct from, and independent of nature, who is supposed
+to have created the world out of nothing.
+
+Jain, modernised form of _skt._ Jaina; an adherent of the Jain-sect
+which reveres Vardhamana (Nataputta) as Buddha. (See _Jainism_.)--48.
+
+Jainism, a sect, founded by Vardhamana, older than Buddhism and still
+extant in India. It is in many respects similar to Buddhism. Buddha's
+main objection to the Jains was the habit of their ascetics of going
+naked. The Jains lay great stress upon ascetic exercises and
+self-mortification which the Buddhists declare to be injurious.
+
+Ja'mbu, _p._ and _skt._, a tree.
+
+Jambu'nada, _p._, Jambu'nada, _skt._, a town of unknown site. (Also the
+name of a mountain and of a lake.)
+
+Ja'tila, _p._, "wearing matted hair." The Jatilas were Brahman ascetics.
+Buddha converted a tribe of them, and Kassapa, their chief, became one
+of his most prominent disciples.
+
+Je'ta, the heir apparent to the kingdom of Savatthi.
+
+Je'tavana, a vihara.
+
+Jha'na, _p._, Dhya'na, _skt._, intuition, beatic vision, ecstasy,
+rapture, the result of samadhi. Buddha did not recommend trances as
+means of religious devotion, urging that deliverance can be obtained
+only by the recognition of the four noble truths and walking on the
+noble eightfold path, but he did not disturb those who took delight in
+ecstasies and beatific visions. Buddha's interpretation of the Dhyana is
+not losing consciousness but a self-possessed and purposive eradication
+of egotism. There are four Dhyanas, the first being a state of joy and
+gladness born of seclusion full of investigation and reflexion; the
+second one, born of deep tranquillity without reflexion or
+investigation, the third one brings the destruction of passion, while
+the fourth one consists in pure equanimity, making an end of sorrow.
+[See Rhys Davids's B. pp. 175--176.] In the Fo-Sho-hing-tsang-king, the
+Dhyana is mentioned twice only: first, III, 12, vv. 960--978, where
+Arada sets forth the doctrine of the four Dhyanas which is not approved
+of by Buddha, and secondly, at Buddha's death; when his mind is said to
+have passed through all the Dhyanas.
+
+Ji'na, _p._ and _skt._, the Conqueror, an honorary title of Buddha. The
+Jains use the term with preference as an appellative of Vardhamana whom
+they revere as their Buddha.
+
+Ji'vaka, _p._ and _skt._, physician to king Bimbisara. According to
+tradition he was the son of king Bimbisara and the courtesan Salavati.
+We read in Mahavagga VIII that after his birth he was exposed but saved;
+then he became a most famous physician and cured Buddha of a troublesome
+disease contracted by wearing cast off rags. He was an ardent disciple
+of Buddha and prevailed upon him to allow the Bhikkhus to wear lay
+robes.
+
+Jo'tikkha, _p._, name of a householder, son of Subhadda.
+
+Kala'ma, _p._ and _skt._, (see Alara).
+
+Ka'nthaka, prince Siddhattha's horse.
+
+Kapilava'tthu, _p._, Kapilava'stu, _skt._, the capital of the Sakyas,
+the birthplace of Buddha.
+
+Ka'rma, anglicised form of _skt._ stem-form _ka'rman_ (nom. s. _karma_),
+the _p._ of which is _ka'mmam_. Action, work, the law of action,
+retribution, results of deeds previously done and the destiny resulting
+therefrom. Eitel defines karma as "that moral kernel [of any being]
+which alone survives death and continues in transmigration." Karma is a
+well-defined and scientifically exact term. Professor Huxley says, "In
+the theory of evolution, the tendency of a germ to develop according to
+a certain specific type, e.g., of the kidney bean seed to grow into a
+plant having all the characters of _Phaseolus vulgaris_ is its 'karma.'
+It is 'the last inheritor and the last result' of all the conditions
+that have affected a line of ancestry which goes back for many millions
+of years to the time when life first appeared on earth." We read in the
+Anguttara Nikaya, Pancaka Nipata: "My action (karma) is my possession,
+my action is my inheritance, my action is the womb which bears me, my
+action is the race to which I am akin [as the kidney-bean to its
+species], my action is my refuge." [See the article "Karma and Nirvana"
+in _Buddhism and Its Christian Critics_, p. 131 ff.]
+
+Ka'si, _p._, Ka's'i, _skt._, the old and holy name of Benares.--104 et
+seq., 192.
+
+Ka'ssapa, _p._, Ka's'yapa, _skt._ (the etymology "He who swallowed
+fire," is now rejected), a name of three brothers, chiefs of the
+Jatilas, called after their residences, Uruvela, Nadi, and Gaya. The
+name Kassapa applies mainly to Kassapa of Uruvela, one of the great
+pillars of the Buddhistic brotherhood, who took at once, after his
+conversion, a most prominent rank among Buddha's disciples. [Kassapa of
+Uruvela is frequently identified with Maha-Kassapa, the same who was
+president of the council at Rajagaha, but H. Dharmapala states, on the
+authority of the Anguttara Nikaya, that the two were altogether
+different persons.]
+
+Kha'ndha, _p._, Ska'ndha, _skt._, elements; attributes of being, which
+are form, sensation, perception, discrimination, and consciousness.
+
+Kile'sa, _p._, Kle'[s']a, _skt._, error.
+
+Ki'sa Go'tami, _p._, Kri'sha Gau'tami, _skt._, the slim or thin Gotami.
+Name (i) of a cousin of Buddha, mentioned in Chap. VI, p. 16, (2) of the
+heroine in the parable of the mustard seed.
+
+Ko'li, a little kingdom in the neighborhood of Kapilavatthu, the home of
+Yasodhara.
+
+Kond'anna, _p._, Kaundi'nya, _skt._, name of Buddha's first disciple,
+afterwards called Ajna'ta Kaundi'nya in _skt._ and Anna'ta Konda'nna in
+_p._
+
+Ko'sala, _p._ and _skt._, name of a country.
+
+Kosa'mbi, _p._, Kausa'mbi, _skt._, a city.
+
+Kusina'ra, _p._, Kusina'gara, _skt._, a town.
+
+Kutada'nta, _p._ and _skt._, a Brahman chief in the village Danamati,
+also called Khanumat; is mentioned in Sp. Hardy's _M.B._, p. 289 and in
+_S.B.E._, Vol. XIX., p. 242 [Fo, v. 1682].--152-160. Cf. Rhys Davids's
+_Dialogues_, pp. 173-179.
+
+Li'cchavi, _p._ and _skt._, the name of a princely family.
+
+Lu'mbini, _skt._, a grove named after a princess, its owner.
+
+Ma'gadha, _p._ and _skt._, name of a country.
+
+Ma'gga, Ma'rga, _skt._, path; especially used in the Pali phrase "Ariyo
+atthangiko maggo," the noble eightfold path, which consists of: right
+views, high aims, right speech, upright conduct, a harmless livelihood,
+perseverance in well-doing, intellectual activity, and earnest thought.
+[See _S.B.E_, Vol. XI, pp. 63 and 147.]
+
+Mahara'ja, the great king.
+
+Mahase'tu, the great bridge. A name invented by the author of the
+present book to designate the importance of Christianity compared to the
+Hinayana and Mahayana of Buddhism.
+
+Mahaya'na, the great vehicle, viz., of salvation. Name of the Northern
+conception of Buddhism, comparing religion to a great ship in which men
+can cross the stream of Samsara to reach the shore of Nirvana.
+
+Ma'lla, _p._ and _skt._, name of a tribe.
+
+Manasa'kata, _p._, Manasa'krita, _skt._, a village in Kosala.
+
+Manda'ra, _p._ and _skt._, a flower of great beauty.
+
+Ma'ra, _p._ and _skt._, the Evil One, the tempter, the destroyer, the
+god of lust, sin, and death.
+
+Mara's daughters are always three in number but their names are
+variously given as Tanha, Arati, Rati (Dh. 164), and Tanha, Arati, Raga
+(Ab. 44 etc.).
+
+Ma'tali, _p._ and _skt._, name of a demon in the retinue of Yama.
+
+Mata'nga, _p._ and _skt._, literally, of low birth; the Matanga caste
+comprises mongrels of the lowest with higher castes.
+
+Ma'thura, and _skt._, name of a place.
+
+Ma'ya, _p._ and _skt._, Buddha's mother. (See Maya-devi.) The term "veil
+of Maya," viz., the illusion of self, popularly known through
+Schopenhauer, does not refer to Buddha's mother, but to the Vedantic
+conception of maya. The word means "charm, magic enhancement." The
+similarity of sound in the names Maya and Maria is curious.
+
+Maya-de'vi, also called Maha-Maya, or simply Maya, _p._ and _skt._, the
+wife of Suddhodana and mother of Buddha. She died in childbed, and
+Buddha ascends to heaven to preach to her the good law and the gospel of
+salvation.
+
+Mette'yya, Maitre'ya, _skt._, etymology, "full of kindness"; the name of
+the Buddha to come.
+
+Moggalla'na, _p._, Maudgalya'yana, _skt._, one of the most prominent
+disciples of Buddha, a friend of Sariputta.
+
+Mu'ni, _skt._ and _p._, a thinker, a sage; especially a religious
+thinker. Sakyamu'ni, the sage of the Sakyas, is Buddha.
+
+Nadi'-Ka'ssapa, _p._, Nadi-Ka's'yapa, _skt._, brother of the great
+Kassapa of Uruvela.
+
+Na'dika, _p._ and _skt._, name of a village.
+
+Na'ga, _p._ and _skt._, literally serpent. The serpent being regarded as
+a superior being, the word denotes a special kind of spiritual beings; a
+sage, a man of spiritual insight; any superior personality. Naga kings.
+
+Nalagiri, name of an elephant.
+
+Nala'nda, _p._ and _skt._, a village near Rajagaha.
+
+Nanda, _p._, Siddhattha's halfbrother, son of Pajapati.
+
+Na'nda, daughter of a chief of shepherds, also called Sujata.
+
+Natapu'tta, _Jain Prakrit_, Jnatapu'tra, _skt._, the son of Jnata.
+Patronym of Vardhamana, the founder of Jainism.
+
+Neranjara, Naira'njana, _skt._, name of a river identified by some with
+the Nilajan, by others with the Phalgu.
+
+Nida'na, _p._ and _skt._, cause. The twelve nidanas, forming the chain
+of causation which brings about the misery in the world. [See Oldenberg,
+_Buddha_, Engl. tr., pp 224--252].
+
+Nigga'ntha, _p._, Nirgra'ntha, _skt._, literally "liberated from bonds";
+a name adopted by the adherents of the Jaina sect;
+Nigganthas, give also to the.
+
+Nigro'dha, _p._, Nyagro'dha, _skt._, a tree, _ficus indica_ well known
+for its air roots..
+
+Nirma'na Ka'ya, _skt._, the body of transformation.
+
+Nirva'na, _skt._, Nibba'na, _p._, extinction, viz., the extinction of
+self; according to the Hinayana it is defined as "extinction of
+illusion," according to the Mayayana as "attainment of truth." Nirvana
+means, according to the latter, enlightenment, the state of mind in
+which upadana, kilesa, and tanha are extinct, the happy condition of
+enlightenment, peace of mind, bliss, the glory of righteousness in this
+life and beyond, the eternal rest of Buddha after death. Buddha himself
+has refused to decide the problem whether or not Nirvana is a final
+extinction of personality. When questioned, he indicated by his silence
+that the solution is not one of those subjects a knowledge of which is
+indispensable for salvation; where is Nirvana?; Nirvana not a locality; the city
+of Nirvana; the harvest, Nirvana; the one aim, Nirvana;
+Samsara and Nirvana.
+
+Okka'ka, _p._, Ikshva'ku, _skt._, the name of a mythological family from
+which the chiefs of the Sakyas claim descent.
+
+Pabba'jja, _p._, pravra'jya, _skt._, the act of leaving the world for
+receiving admittance to the Order. The first step of the Buddhist
+ordination. (See Upasa'mpada.)
+
+Paja'pati, _p._, Praja'pati or Maha-Praja'pati, _skt._, the sister of
+Maya-devi, second wife of Suddhodana, aunt and fostermother of Buddha.
+She is also called by her husband's family name Gotami (feminine form of
+Gotama).
+
+Pajjo'ta, _p._, Pradyo'ta, _skt._, name of a king of Ujjeni.
+
+(Pakati, _p._) Pra'kriti, _skt._, name of a girl of low caste.
+
+Paramita', _p._ and _skt._, perfection, or virtue. The six paramitas
+are: almsgiving, morality, patience, zeal or energy, meditation, and
+wisdom.
+
+Paribba'jaka, _p._, Parivra'jaka, _skt._, a sect belonging to the
+Tirthika school.
+
+Pase'nadi, _p._, (Prase'najit, _skt._, also called Pasenit) king of
+Kosala, residing at Savatthi.
+
+Patalipu'tra, _skt._, Patalipu'tta, _p._, also called Pataligama, a city
+on the Ganges north of Rajagaha and belonging to the kingdom of Magadha,
+the frontier station against the Vriji (Vajji), the present Patna.
+Buddha is reported to have predicted the future greatness of the place,
+which is an important passage for determining the time in which the
+account of Buddha's sojourn in Pataliputra was written. It is still
+uncertain, however, when Patna became the important centre which it is
+now. It was the capital of the country when Megasthenes, the ambassador
+of Seleucus Nicator, at the end of the third century B.C., visited
+India. He gave in his book a detailed description of the city;
+Pataliputra, three dangers hang over.
+
+Patimo'kkha, _p._, Pratimo'ksha, _skt._, (usually spelt Pratimoksha in
+Buddhistic Sanskrit,) literally "disburdenment." It is the Buddhist
+confession. Rhys Davids says "that it almost certainly dates from the
+fifth century B.C. Since that time--during a period that is of nearly
+two thousand and three hundred years--it has been regularly repeated,
+twice in each month, in formal meetings of the stricter members of the
+Order. It occupies, therefore, a unique position in the literary history
+of the world; and no rules for moral conduct have been for so long a
+time as these in constant practical use, except only those laid down in
+the Old Testament and in the works of Confucius" (p. 163).
+
+Pa'va, _p._ and _skt._, a village where Buddha took his last meal.
+
+Pokkharasa'ti, _p._, Paushkarasa'ti, _skt._, a Brahman
+philosopher.
+
+Pubbara'ma, _p._, Purvara'ma, _skt._, the Eastern garden.
+
+Pu'kkusa, _p._, Pu'kkasha or Pu'kkasa, _skt._, name of a low
+caste.
+
+Punn'aji, _p._, Pu'nyajit, _skt._, a friend of Yasa.
+
+Raga, pleasure, desire or lust; a synonym of _rati_. The name of one of
+Mara's daughters.
+
+Rahula, _p._ and _skt._, the son of Buddha, was admitted to the
+fraternity while still a boy. Buddha gave him a lesson in truthfulness
+[see Chapter LVI]. He is always named among the prominent disciples of
+Buddha and is revered as the patron saint of novices.
+
+Rainy season (see Vassa).
+
+Ra'ja, _p._ and _skt._, nominative form of the stem rajan, a king (in
+composition raja).
+
+Rajaga'ha, _p._, Rajagri'ha, _skt._, the capital of Magadha and
+residence of king Bimbisara.
+
+Ra'tana, _p._, ra'tna, _skt._, "jewel."
+
+Rati, love, liking; a synonym of _raga_. The name of one of Mara's
+daughters.
+
+Saha'mpati, occurs only in the phrase "Brahma Sahampati," a name
+frequently used in Buddhist scriptures the meaning of which is obscure.
+Burnouf renders it _Seigneur des etres patients_; Eitel, Lord of the
+inhabitable parts of all universes; H. Kern [in _S.B._, XXI, p. 5]
+maintains that it is synonymous with Sikhin, which is a common term for
+Agni.
+
+Sa'kka, _p._, [S']a'kra, _skt._, Lord; a cognomen of Indra.
+
+Sa'kya, [S']akya, _skt._, the name of a royal race in the northern
+frontiers of Magadha.
+
+Sakyamuni, _p._, [S']akyamuni, _skt._, the Sakya sage; a cognomen of
+Buddha.
+
+Sa'la, _p._, [S']a'la, _skt._, a tree, _vatica robusta_; sala-grove;
+sala-trees.
+
+Sama'dhi, _p._ and _skt._, trance, abstraction, self-control. Rhys
+Davids says (_B._ _p._ 177): "Buddhism has not been able to escape from
+the natural results of the wonder with which abnormal nervous states
+have always been regarded during the infancy of science.... But it must
+be added, to its credit, that the most ancient Buddhism despises dreams
+and visions; and that the doctrine of Samadhi is of small practical
+importance compared with the doctrine of the noble eightfold Path."
+Eitel says (_Handbook_, p. 140): "The term Samadhi is sometimes used
+ethically, when it designates moral self-deliverance from passion and
+vice."
+
+Sa'mana, _p._, [S']ra'mana, _skt._, an ascetic; one who lives under the
+vow; the Samana Gotama, the vision of a samana.
+
+Sambho'ga-Ka'ya, _skt._, the body of Bliss.
+
+Sammappadha'na, _p._, Samyakpradha'na, _skt._, right effort, exertion,
+struggle. There are four great efforts to overcome sin, which are: (1)
+Mastery over the passions so as to prevent bad qualities from rising;
+(2) suppression of sinful thoughts to put away bad qualities which have
+arisen; (3) meditation on the seven kinds of wisdom (Bojjhanga) in order
+to produce goodness not previously existing, and (4) fixed attention or
+the exertion of preventing the mind from wandering, so as to increase
+the goodness which exists. [See the Mahapadhana-Sutta in the
+_Digha-Nikaya_. Compare _B.B. St._, p. 89, and Rh. Davids's _Buddhism_,
+pp. 172-173.]
+
+Samsa'ra, _p._ and _skt._, the ocean of birth and death, transiency,
+worldliness, the restlessness of a worldly life, the agitation of
+selfishness, the vanity fair of life.
+
+Sa'ngha, _p._ and _skt._, the brotherhood of Buddha's disciples, the
+Buddhist church. An assembly of at least four has the power to hear
+confession, to grant absolution, to admit persons to the priesthood,
+etc. The sangha forms the third constituent of the Tiratana or three
+jewels in which refuge is taken (the S. B. of the E. spell Sawgha);
+sangha maybe expected to prosper.
+
+Sa'njaya, _p._ and _skt._, a wandering ascetic and chief of that sect to
+which Sariputta and Moggallana belonged before their conversion.
+
+Sankha'ra, _p._, Samska'ra, _skt._, confection, conformation,
+disposition. It is the formative element in the karma as it has taken
+shape in bodily existence.
+
+Saripu'tta, _p._, Saripu'tra, _skt._, one of the principal disciples of
+Buddha; the Buddhistic St. Peter; Sariputta's faith.
+
+Sa'vaka, _p._, Sra'vaka, _skt._, he who has heard the voice (viz. of
+Buddha), a pupil, a beginner. The name is used to designate (1) all
+personal disciples of Buddha, the foremost among whom are called
+Maha-savakas, and (2) an elementary degree of saintship. A savaka is he
+who is superficial yet in practice and comprehension, being compared to
+a hare crossing the stream of Samsara by swimming on the surface. [See
+Eitel _Handbook_, p. 157.]
+
+Sati-pattha'na, _p._, Smrityupastha'na, _skt._, meditation; explained as
+"fixing the attention." The four objects of earnest meditation are: (1)
+the impurity of the body, (2) the evils arising from sensation, (3)
+ideas or the impermanence of existence, and (4) reason and character, or
+the permanency of the dharma. (Rh. D.B., p. 172.) The term is different
+from "bhavana," although translated by the same English word. (_S.B._ of
+the _E._ XI, p. 62.--211).
+
+Sava'tthi, _p._, Srava'sti, _skt._, capital of Northern Kosala. It has
+been identified by General Cunningham with the ruins of Sahet-Mahet in
+Oudh and was situated on the river Rapri, northwest of Magadha.
+
+Se'niya, _p._, Sai'nya, _skt._, military, warlike, an honorary title
+given to Bimbisara the king of Magadha.
+
+Siddha'ttha, _p._, Siddha'rtha, _skt._, Buddha's proper name. Etymology,
+"He who has reached his goal."
+
+Siga'la, _p._, Sriga'la, _skt._, literally, "jackal"; name of a Brahman
+converted by Buddha.
+
+Si'mha, _skt._, Si'ha, _p._, literally, "lion." Name of a general, an
+adherent of the Niggantha sect, converted by Buddha; Simha, a soldier;
+Simha's question concerning annihilation.
+
+So'ma, _p._ and _skt._, derived from the root _su_, to press in a
+winepress; not as, according to Eitel, Chinese scholars propose from
+"exhilarate (_su_) and mind (_mana_)." Name of a plant and of its
+juice, which is intoxicating and is used at Brahmanical festivals; the
+Soma drink is identified with the moon and personified as a deity.
+
+Suba'hu, _p._ and _skt._, a friend of Yasa.
+
+Subha'dda, _p._, Subha'dra, _skt._, name of a samana. Subha'dda,
+Buddha's last convert, must not be confounded with another man of the
+same name who caused dissension soon after Buddha's death.
+
+Suddho'dana, _p._, [S']uddho'dana, _skt._, Buddha's father. The word means
+"possessing pure rice." Buddhists always represent him as a king, but
+Oldenberg declares that this does not appear in the oldest records, and
+speaks of him as "a great and wealthy land-owner." (See his _Buddha_,
+English version, pp. 99 and 416--417).
+
+Su'mana, _p._ and _skt._, name of a householder.
+
+Suprabuddha, father of Devadatta.
+
+Su'tta, _p._, Su'tra, _skt._, literally" thread," any essay, or guide of
+a religious character.
+
+Tanha, _p._, Tr'ishna, _skt._, thirst; the word denotes generally all
+intense desire, cleaving and clinging with passion. The name of one of
+Mara's daughters.
+
+Tapu'ssa, _p._ and _skt._, a merchant.
+
+Taru'kkha, _p._, Taru'kshya, _skt._, name of a Brahman
+philosopher.
+
+Tatha'gata, _p._ and _skt._, generally explained as "the Perfect One."
+The highest attribute of Buddha; robe of the Tathagata; soldiers of the
+Tathagata; the law the body of the Tathagata; Tathagatas are only
+preachers.
+
+Tiratana, _p._, Trira'tna, _skt._, the three jewels or the holy trinity
+of the Buddha, the Dharma, and the Sangha, a doctrine peculiar to
+Northern Buddhism. (See Trikaya.)
+
+Ti'tthiya, _p._, Ti'rthika, _skt._, a religious school of India in
+Buddha's time.
+
+Trika'ya, the three bodies or personalities of Buddha, the Dharmakaya,
+the Sambhoga-kaya, and the Nirmana-kaya.
+
+Uddaka, _p._, U'draka, _skt._, a Brahman philosopher.
+
+Ujje'ni, _p._, Ujja'yini, _skt._, name of a city.
+
+Upada'na, _p._ and _skt._, desire, a grasping state of mind. One of the
+nidanas.
+
+(Upagutta, _p._), Upagu'pta, _skt._, name of a Buddhist monk.
+
+U'paka, _p._ and _skt._, name of a man, a Jain, who met Buddha, but was
+not converted by him.
+
+Upa'li, _p._ and _skt._, a prominent disciple of Buddha. Before his
+conversion he was, according to the Buddhistic tradition, court-barber
+to the king of the Sakyas.
+
+Upasa'mpada, _p._ and _skt._, admittance to the Buddhist brotherhood,
+ordination. (See Pabbaja.)
+
+Upava'ttana, Upava'rtana, _skt._, a grove in Kusinagara. The word means
+a rambling-place, a gymnasium.
+
+Upo'satha, _p._, Upava'satha, _skt._, the Buddhist sabbath. Rhys Davids
+says (pp. 140--141): "The Uposatha days are the four days in the lunar
+month when the moon is full, or new, or half way between the two. It is
+the fourteenth day from the new moon (in short months) and the fifteenth
+day from the full moon (in the long months), and the eighth day from
+each of these. The corresponding Sanskrit word is Upavasatha, the
+fast-day previous to the offering of the intoxicating soma, connected
+with the worship of the moon. Instead of worshipping the moon, the
+Buddhists were to keep the fast-day by special observance of the moral
+precepts; one of many instances in which Gotama spiritualised existing
+words and customs."; observe the Uposatha or Sabbath.
+
+Uruve'la, _p._, Urubi'lva, _skt._, a place south of Patna on the banks
+of the Neranjara river, now Buddha Gaya. The residence of Kassapa, the
+chief of the Jatilas.
+
+Va'jji, _p._, Vri'ji, _skt._, name of a people living in the
+neighborhood of Magadha; assemblies of the Vajji.
+
+Va'rana, _p._ and _skt._, a tree; _Crataeva Roxburghii_.
+
+Vardhama'na, _skt._, Vaddhama'na, _Jaina Prakrit_, proper name of the
+founder of Jainism. Also called Jnatapu'tra in _skt._ and Natapu'tta in
+_Jaina Prakrit_.
+
+Va'runa, _p._ and _skt._, a Brahman deity, the god of heaven and regent
+of the sea; one of the guardians of the world.
+
+Vasavada'tta, _p._ and _skt._, a courtesan of Mathura.
+
+Vase'ttha, _p._, Vasi'shtha, _skt._, name of a Brahman.
+
+Va'ssa, _p._, Va'rsha, _skt._, rain, rainy season. During the rainy
+season of Northern India, which falls in the months from June to
+October, the samanas could not wander about, but had to stay in one
+place. It was the time in which the disciples gathered round their
+master, listening to his instructions. Thus it became the festive time
+of the year. In Ceylon, where these same months are the fairest season
+of the year, Buddhists come together and live in temporary huts, holding
+religious meetings in the open air, reading the Pitakas and enjoying the
+Jatakas, legends, and parables of Buddhism. [See Rhys Davids's _B._, p.
+57.]
+
+Vassakara, _p._, Varshaka'ra, _skt._, lit. "rain-maker." Name of a
+Brahman, the prime minister of the king of Magadha.
+
+Ve'das; I know all the Vedas.
+
+Veluva'na, _p._, Venuva'na, _skt._, a bamboo-grove at Rajagaha;
+Veluvana vihara.
+
+Vesa'li, _p._, Vai[s']a'lii, _skt._, a great city of India, north of
+Patna.
+
+Viha'ra, _p._ and _skt._, residence of Buddhist monks or priests; a
+Buddhist convent or monastery; a Buddhist temple.
+
+Vi'mala, _p._ and _skt._ (etym., the spotless), name of a friend of
+Yasa.
+
+Vi'naya.
+
+Visa'kha, _p._, Vi[s']a'kha, _skt._, a wealthy matron of Savatthi, one of
+Buddha's most distinguished woman lay-disciples. Says Oldenberg,
+_Buddha_, English translation, p. 167: "Every one invites Visakha to
+sacrificial ceremonies and banquets, and has the dishes offered to her
+first; a guest like her brings luck to the house."; eight boons of
+Visakha; gladness of Visakha.
+
+Ya'ma, _p._ and _skt._, also called Yama-ra'ja, death, the god of
+death.
+
+Ya'sa, Ya'[s']as, _skt._, the noble youth of Benares, son of a wealthy man
+and one of Buddha's earliest converts.
+
+Yaso'dhara, _p._, Ya'[s']odhara, _skt._, wife of Prince Gotama Siddhattha
+before he became Buddha. She became one of the first of Buddhist nuns.
+[See Jataka, 87--90; Commentary on Dhammapada, vv. 168, 169: Bigandet,
+156--168; Spence Hardy's _Manual_, 198--204; Beal, pp. 360--364: _B.
+Birth Stories_, 127.]
+
+
+
+
+INDEX.
+
+
+     Abstain from impurity.
+     Abstinence.
+     Abode in me, truth has taken its.
+     Abodes of truth.
+     Abolish all the lesser.
+     Abolished, omens.
+     About to pass away.
+     Absolution.
+     Abuse, the sermon on.
+     According to their deeds.
+     Address, Buddha's farewell.
+     Adoration be to thee.
+     Aim, one, one essence, one law.
+     Aim, the one, Nirvana.
+     Aim, the preacher's sole.
+     All creatures received the message in their own language.
+     Alone, let a man walk (see also Solitary).
+     Altercations.
+     Always in danger of death.
+     Ambrosia, lake of.
+     Angels rejoice.
+     Anger, by love overcome.
+     Annihilation.
+     Annihilation of egotism.
+     Annihilation, Simha's question concerning.
+     Another Buddha will arise.
+     Anxious to learn, must be.
+     Anxious to learn the truth, be.
+     Apoplexy, struck by.
+     Appearance of Bodhisatta.
+     Appearance, the glory of his.
+     Appeared, the saviour.
+     Appeased not by hatred, hatred.
+     Are all paths saving paths?
+     Artisans, the chief of the.
+     Asceticism.
+     Ascetics, naked.
+     Ashes.
+     Assemblies of the Vajji.
+     Assemblies, various kinds of.
+     Assured of final salvation.
+     Astrology and forecasting by signs forbidden.
+     Atman and the _I_.
+     Atone for your evil deeds, you will have to.
+     Atonement by blood.
+     Audience, like unto the color of my.
+     Avoid dying, not any means to.
+
+     Bad deeds easy to do.
+     Bamboo grove.
+     Bathing in the Ganges.
+     Battle of life.
+     Battle, the elephant no longer fit for.
+     Battles, fight your.
+     Be married unto the truth.
+     Be ye lamps unto yourselves
+     Beauty, to restore to you a nobler.
+     Becoming, gradual.
+     Bee collects nectar, the.
+     Being, the purpose of.
+     Beings, preach to all.
+     Beneath, water gurgling.
+     Best, truth is.
+     Better bore out both eyes.
+     Blessed One, has to suffer, the;
+       Blessed One, refuge in the;
+       Blessed One swooned, the;
+       Blessed One walked unshod, the,
+       Blessed One, wearisome to the.
+     Blind man.
+     Blind men.
+     Blind received sight.
+     Blind, the man born.
+     Blind, truth is hidden to the.
+     Blind, your eyes are.
+     Bliss be diffused, let the.
+     Bliss, the communication of.
+     Bliss where suffering is.
+     Blood, atonement by.
+     Blood has no cleansing power.
+     Blood, shedding of.
+     Blow, give the rock a good.
+     Blow off the impurities.
+     Body of flesh? Why preserve this.
+     Body of the law;
+       the body of the law will endure.
+     Body, the worldling nourishes his.
+     Bonds that tie all souls together.
+     Boons of Visakha, eight.
+     Brahma.
+     Brahman.
+     Brahman lore, the substance of.
+     Bridler of men's hearts.
+     Bright, the sun is.
+     Bright, thinkers are;
+       warriors are bright.
+     Bubble.
+     Buddhahood, omens of;
+       signs of Buddhahood.
+     Burning, every thing is.
+     Butterfly, like the.
+     By deeds one becomes an outcast.
+
+     Calamities, ten great.
+     Carp not.
+     Cart, as a worn out.
+     Cast-off rags.
+     Caste, I ask not for.
+     Cause of further migrations.
+     Cause of selfhood, the, Found!.
+     Cease by hatred, hatred does not.
+     Ceremony.
+     Chance.
+     Change, grief at; self is change.
+     Charity, rich in returns;
+       the sermon on.
+     Charms are treacherous.
+     Chastity.
+     Cherish no hatred.
+     Chickens should break the eggshell.
+     Chief of the artisans, the.
+     Children, I am your father, ye are.
+     City of Nirvana, the.
+     Cleanses from error, the truth.
+     Cleansing power, blood has no.
+     Cleaving to self.
+     Cloth of gold, robes of.
+     Cloud, like a.
+     Cloud of good qualities.
+     Coil, the.
+     Color of my audience, like unto the.
+     Combination, individuality a;
+       combination subject to separation.
+     Come forth into the light.
+     Come into the world to befriend.
+     Come to teach life.
+     Commandments, see the ten evils.
+     Communication of bliss, the.
+     Complete surrender of self.
+     Compounds will be dissolved.
+     Comprehension of things, truth the correct.
+     Concord, two ways of re-establishing;
+       meeting in concord;
+       re-establishment of concord.
+     Conditions of welfare, eight.
+     Confer the ordination.
+     Confession of trespasses.
+     Conquerors, the greatest of.
+     Conquest of self.
+     Consolidation of Buddha's religion.
+     Contact of the object and senses.
+     Continuity, sameness and.
+     Coop, the fowl in the.
+     Correct comprehension of things, truth the.
+     Correlatives.
+     Courtesan.
+     Covet not.
+     Crane, the wild;
+       the cruel crane.
+     Creatures, all, received the message in their own language.
+     Criminal, punishment of the.
+     Criminal's act, punishment the fruit of the.
+     Crossed the river.
+     Crossed the stream, he had.
+     Cultivate good-will.
+     Culture of the mind.
+
+     Danger of death, always in.
+     Dangers hang over Pataliputta, three.
+     Dark, do not call the world.
+     Dart of lust, the.
+     Dead are many, the.
+     Dead not saved by lamentation.
+     Deaf and dumb speak, the.
+     Death, always in danger of;
+       Buddha's death;
+       fate after death;
+       death is near;
+       no escape from;
+       in the domain of death;
+       self is death;
+       thoughtlessness, the path of death.
+     Deeds, according to their;
+       bad deeds easy to do;
+       by deeds one becomes an outcast;
+       passed away according to his deeds.
+     Deeper, dig.
+     Delusion and truth.
+     Delusions.
+     Denies the existence of the soul, Gotama.
+     Desert, a waterless;
+       rescue in the desert;
+       a sandy desert.
+     Desire, the extinction of evil.
+     Desolation, a hopeless.
+     Despot, the.
+     Destiny of warriors.
+     Destroyed, hell is.
+     Devadatta, sect of.
+     Die until, etc., I shall not;
+       truth cannot die.
+     Died in the faith, he.
+     Diffused, let the bliss be.
+     Dig deeper.
+     Disciple, the first woman lay-.
+     Disciple, a, flagged.
+     Dissatisfied, the people.
+     Dissolution, necessity of.
+     Dissolved, compounds will be.
+     Distinction, without.
+     Doctrine, preach the, glorious in the beginning, the middle, and end;
+       my doctrine is like the great ocean;
+       doctrine like unto fire;
+       doctrine like unto water.
+     Doffed their robes, the bhikkhus.
+     Dog, the hungry.
+     Domain of death, in the.
+     Do not call the world dark.
+     Do not rely on external help.
+     Do not scold.
+     Door of immortality.
+     Draught-ox, exertion is a.
+     Drink, the refreshing, perception of truth.
+     Drinking? Is the water not fit for.
+     Dumb, the deaf and, speak.
+     Dust, like one who flings.
+     Dust of worldliness.
+     Dwelling-place, wisdom has no.
+     Dying, not any means to avoid.
+
+     Each day one hemp-grain.
+     Earnestness is the goad;
+       earnestness is the path of immortality.
+     Earth, peace on.
+     Earthquake.
+     East, face towards the.
+     Eating of flesh, the.
+     Ecstasy, the song of.
+
+     Eddies of transmigration.
+     Efficacy, rituals have no.
+     Egg-shell, chickens should break the;
+       I have first broken the eggshell.
+     Eggs, hen brooding over.
+     Ego, the;
+       ego, an illusion;
+       the instability of the ego.
+     Egotism, the annihilation of.
+     Eight boons of Visakha.
+     Eight conditions of welfare.
+     Eight wonderful qualities.
+     Eightfold path, the.
+     Eightfold, the best way is the.
+     Eldest, I am the.
+     Elephant, powerful;
+       the elephant no longer fit for battle.
+     Elevate the mind.
+     Emaciated from fasts.
+     Embrace of truth, the.
+     Emptiness and immaterial life.
+     Enabled me to do so, faith.
+     Endure, thoughts will.
+     Enemy, his greatest.
+     Enlightened Teacher, refuge in the.
+     Entities, souls not separate and self-existent.
+     Envy not.
+     Epidemic.
+     Eradication of self.
+     Error, self an;
+       error be thou my guide.
+     Error, truth cleanses from.
+     Errors.
+     Escape from death, no.
+     Essence of life, truth is the;
+       one in essence;
+       one essence, one law, one aim.
+     Eternal, truth the image of the.
+     Everlasting life.
+     Evil actions, thou canst not escape the fruit of.
+     Everything is burning.
+     Evil by good, overcome;
+       evil deeds, you will have to atone for your;
+       ignorance the root of evil;
+       pain is the outcome of evil;
+       evil powers no surrender;
+       evil of lust, avoid.
+     Evolution;
+       in the course of evolution.
+     Exertion is a draught-ox.
+     Existence is spiritual, all;
+       thirst for existence and selfhood.
+     Expulsion, sentence of.
+     External help, do not rely on.
+     Extinction of self, the, salvation;
+       the extinction of sinful desire;
+       the extinction of thirst.
+     Eye, the, atman and;
+       eye of truth;
+       mental eye;
+       spiritual eye.
+     Eyes, better bore out both.
+
+     Face to face, Brahma;
+       the universe face to face;
+       face to face with him.
+     Face towards the east.
+     Facing towards the west.
+     Faith alone can save;
+       faith enabled me to do so;
+       hast thou faith;
+       he died in the faith;
+       faith is the seed;
+       faith in the Buddha;
+       Sariputta's faith.
+     Falter not, wise people.
+     Famine.
+     Farewell address, Buddha's.
+     Fashion themselves, wise people.
+     Fashioned, truth cannot be.
+     Fasts, emaciated from.
+     Fate after death.
+     Father and son;
+       father I reverence my father;
+       ye are my children, I am your father.
+     Faults of others, the.
+     Fell upon him, sickness.
+     Fetch me some water.
+     Few, the living are.
+     Fight your battles.
+     Fire, doctrine like unto.
+     Fire, sermon on.
+     First broken the egg-shell, I have.
+     First Buddha, I am not the.
+     First lay-member, the.
+     First women lay-disciples, the.
+     Fish, the giddy.
+     Fit for battle, the elephant no longer.
+     Fit for drinking? Is the water now.
+     Fit to live, more.
+     Five meditations.
+     Five roots of mind, the.
+     Five wishes of Bimbisara.
+     Fivefold gain;
+       fivefold loss.
+     Flagged, a disciple.
+     Flagging, religious zeal.
+     Flame, sameness of the.
+     Flesh, the eating of;
+       thorn in the;
+       let the flesh waste away;
+       why preserve this body of flesh?
+     Flings dust, like one who.
+     Flowers out of season;
+       lotus flowers;
+       mandara flowers.
+     Following the Master over the stream.
+     Fool;
+       the listless fool.
+     Foolish, pleasures destroy the;
+       foolish talk.
+     Forbidden, miracles.
+     Forecasting by signs forbidden, astrology and.
+     Found! the cause of selfhood;
+       found the truth.
+     Foundation of the Kingdom of Righteousness.
+     Four kinds of offering;
+       four kinds of merit;
+       four simples;
+       the four quarters;
+       the four noble truths;
+       the four signs;
+       where four roads cross.
+     Fowl in the coop, the.
+     Fragrant like the lotus.
+     Free your mind of ignorance.
+     Fruit of evil actions, thou canst not escape the;
+       the fruit of immortality;
+       the fruit of the criminal's act punishment.
+     Fruits, ripe.
+
+     Ganges, bathing in the.
+     Giddy fish, the.
+     Gift of religion, the.
+     Gift, the king's.
+     Give also to the Nigganthas;
+       give, if thou art asked;
+       give the rock a good blow.
+     Gives away, he who, etc..
+     Giving away.
+     Glad tidings.
+     Gladness of Visakha.
+     Glorious in the beginning, middle, and end, preach the doctrine;
+       the truth is glorious.
+     Glory of his appearance, the;
+       the truth in all its glory.
+     Goad, earnestness is the.
+     Goal, the.
+     Gods and men, teacher of.
+     Goes out to wage war.
+     Gold, robes of cloth of.
+     Gone into the yoke.
+     Good qualities, cloud of;
+       happiness is the outcome of good;
+       overcome evil by good;
+       good tidings;
+       cultivate goodwill;
+       good works are rain.
+     Gotama Gate.
+     Governs all things, karma.
+     Grace, the time of.
+     Gradual becoming.
+     Grant me my life.
+     Great is thy faith.
+     Great understanding, muni of.
+     Greatest enemy, his;
+       the greatest of conquerors.
+     Greedy tailor, the.
+     Grief at change;
+       overcome grief;
+       selfish in my grief.
+     Grounded, that it be well.
+     Grove, bamboo.
+     Guide, error be thou my.
+     Guiding-rein, mind is the.
+
+     Happily, let us live.
+     Happiness is the outcome of good;
+       vanity of worldly happiness.
+     Happy, he is altogether;
+       make thyself happy.
+     Hard times teach a lesson.
+     Harvest Nirvana, the;
+       thou wilt reap the harvest sown in the past.
+     Hast thou faith?
+     Hatred appeased not by hatred;
+       cherish no hatred;
+       hatred ceases by love;
+       hatred does not cease by hatred.
+     He promoted him higher.
+     He who gives away, etc..
+     He who walks righteously is ever near me.
+     Hearts, bridler of men's.
+     Heaven, hope of, a mirage;
+       like one who spits at heaven;
+       pleasures of self in heaven.
+     Heavenly songs.
+     Hell is destroyed.
+     Helmet of right thought.
+     Help, do not rely on external;
+       now my lot to help.
+     Hemp-grain, each day one.
+     Hen brooding over egg.
+     Hereafter, the.
+     Heresies.
+     Hermit, layman and.
+     Higher, he promoted him.
+     Hold fast to the truth.
+     Holiness better than sovereignty.
+     Homage, worthiest.
+     Honor, so great an.
+     Honored be his name.
+     Hope of heaven a mirage.
+     Hopeless desolation, a.
+     Hungry dog, parable of the.
+
+     I am not the first Buddha;
+       I am the eldest;
+       I am the truth;
+       I am thirsty;
+       I ask not for caste;
+       I have first broken the egg-shell;
+       no room for the I;
+       I reverence my father;
+       I shall not die until, etc.;
+       such faith have I;
+       the I perishable;
+       the I, the soul;
+       the thought of I;
+       the transmission of the soul and the I.
+     Idea of self, the.
+     Identity;
+       identity and non-identity;
+       identity of self;
+       where is the identity of my self?
+     Idle talk, invocations are.
+     If thou art asked, give.
+     Ignorance, free your mind of;
+       ignorance the root of evil.
+     Illimitable light.
+     Illusion, self an;
+       the ego an illusion.
+     Illustration by a lamp;
+       illustration by a letter.
+     Image of the eternal, truth the.
+     Immaterial life, emptiness and.
+     Immeasurable light.
+     Immolation.
+     Immortal, life;
+       the immortal path.
+     Immortality;
+       door of immortality;
+       earnestness is the path of immortality;
+       immortality in transiency;
+       immortality in truth;
+       the fruit of immortality;
+       the water of immortality;
+       truth and immortality.
+     Immutable, the words of Buddha.
+     Impure is nakedness.
+     Impurity, abstain from;
+       purity and impurity belong to oneself.
+     Impurities, blow off the.
+     In the course of evolution.
+     Incantations;
+       incantations have no saving power.
+     Incarnation of the truth.
+     Individuality a combination;
+       the wheel of individuality.
+     Inexhaustible life.
+     Instability of the ego, the.
+     Instruction, words of.
+     Instruments.
+     Invocations;
+       invocations are idle talk.
+     Is it wrong to go to war?
+
+     Jewel, a;
+       precious crown jewel.
+     Jewels and worldliness.
+     Jungle, a pathless.
+
+     Karma governs all things.
+     Keep my hold on life.
+     Kill not.
+     King Bimbisara.
+     King of kings;
+       king of truth;
+       powerful king.
+     Kingdom of Righteousness, Foundation of the.
+     Kingdom of truth.
+     King's gift, the.
+     Kings, Naga.
+     Knew me not, they.
+     Knowledge remains.
+     Kusa-grass.
+
+     Lake of Ambrosia.
+     Lake, still, like a.
+     Lame walk, the.
+     Lamentation, dead not saved by.
+     Lamp, illustration by a.
+     Lamps unto yourselves, be ye.
+     Land, pure.
+     Language, all creatures received the message in their own.
+     Last word.
+     Law, body of the;
+       one aim, one essence, one law;
+       the law the body of the Tathagata;
+       the body of the law will endure.
+     Laws are temporary, many.
+     Laws of righteousness, obediene to the.
+     Lay disciples, the first women.
+     Lay member, the first.
+     Lay robes.
+     Layman and hermit.
+     Layman, priest and, alike.
+     Leaning against the doorpost.
+     Learn, must be anxious to.
+     Learning, availeth not.
+     Lesser, abolish all the.
+     Lesson given to Rahula.
+     Lesson, hard times teach a.
+     Let a man walk alone.
+     Let the bliss be diffused.
+     Let the flesh waste away.
+     Let us go into the world.
+     Let us live happily.
+     Let us obey the truth.
+     Let your light shine forth.
+     Letter, illustration by a.
+     Letter, in the.
+     Lie not.
+     Life, battle of;
+       come to teach;
+       life everlasting;
+       grant me my life;
+       keep my hold on life;
+       life immortal;
+       inexhaustible life;
+       reason in the struggle for life;
+       seek thou the life that is of the mind;
+       truth is life;
+       life yearns for the truth.
+     Light, come forth into the;
+       illimitable light;
+       immeasurable light;
+       let your light shine forth.
+     Like a still lake.
+     Like unto the color of my audience.
+     Lily, the, on a heap of rubbish.
+     Lineage of the faith.
+     Lintel, leaning against the.
+     Listen to both parties.
+     Listless fool, the.
+     Little by little.
+     Live happily, let us.
+     Live, more fit to.
+     Lives of men.
+     Living are few, the.
+     Living, luxurious.
+     Living in paradise.
+     Lobster.
+     Locality? is wisdom a.
+     Locality, Nirvana not a.
+     Logic holds universally.
+     Lord, glorious.
+     Lord, pass away.
+     Loss, fivefold.
+     Lost, a treasure that can never be.
+     Lost son, the.
+     Lot to help, now my.
+     Lotus-flower in water, the.
+     Lotus-flowers.
+     Lotus, fragrant like the.
+     Love, hatred ceases by;
+       love of truth;
+       overcome anger by love;
+       the world filled with love.
+     Lust, the dart of.
+     Luxurious living.
+
+     Macarisms.
+     Made up of thoughts.
+     Magic power.
+     Main, rivers reach the.
+     Make thyself happy.
+     Maker, Issara, the.
+     Maker, the, self.
+     Man, a blind.
+     Man born blind, the.
+     Man, who is the strong?
+     Mango-grove.
+     Many, the dead are.
+     Married unto the truth, be.
+     Master, out of reverence for the.
+     Master over the stream, following the.
+     May be expected to prosper, Sangha.
+     _Me_, this is done by.
+     Meats remained undiminished.
+     Medicines.
+     Meditation (see bhavana and sati-patthana in the Glossary).
+     Meeting in concord.
+     Men, blind;
+       teacher of gods and men;
+       the lives of men.
+     Men's hearts, bridler of.
+     Mental eye.
+     Merit, four kinds of.
+     Merit, the order (sangha) the sowing ground of.
+     Message in their own language, all creatures received the.
+     Migrations, cause of further.
+     Mind, Brahma's;
+       culture of;
+       elevate the mind;
+       mind is the guiding rein;
+       seek thou the life that is of the mind;
+       the five roots of mind;
+       there is mind.
+     Mind, we the result of.
+     Miracle-mongers.
+     Miracles.
+     Miracles forbidden.
+     Mirage, hope of heaven a.
+     Mirage, the cause of self a.
+     Mirror of truth, the.
+     Mission, the preachers.
+     Moon, the, shines by night.
+     Moral powers.
+     Moral sense.
+     More fit to live.
+     More, sin no.
+     Mortification not the right path.
+     Mortification profitless.
+     Mortification vain.
+     Mother, a.
+     Muni of great understanding.
+     Mustard seed, the.
+
+     Naked ascetics.
+     Nakedness, impure is.
+     Name, honored be his.
+     Nature of religion consists in worship and sacrifice, the.
+     Nature of the rope, the.
+     Nature of self, the.
+     Near me, he who walks, righteously is ever.
+     Necessity of dissolution.
+     Nectar, the bee collects.
+     Needed, the one thing that is.
+     Noble, eightfold path, the.
+     Noble truths, the four.
+     Non-action.
+     Non-existence of the soul.
+     Non-identity, identity and.
+     Not any means to avoid dying.
+     Not worthy of yellow robes.
+     Nothing remains.
+     Nothing will remain.
+     Nothingness stares me in the face.
+     Nourishes his mind, the wise man.
+     Novices, precepts for the.
+     Now is the time to seek religion.
+     Now my lot to help.
+
+     Obedience to the laws of righteousness.
+     Obey the truth, let us.
+     Object and senses, contact of.
+     Observe the Uposatha or Sabbath.
+     Ocean;
+       rivers in the ocean;
+       my doctrine is like the great ocean.
+     Offering, four kinds of.
+     Omens abolished.
+     Omens of Buddhahood.
+     One hemp-grain each day.
+     One in essence.
+     One, the truth is but.
+     One thing that is needed, the.
+     Oneself, purity and impurity belong to.
+     Order, rules for the.
+     Order, the, (sangha) the sowing-ground of merit.
+     Ordination, [see also Pabbajja and Upasampada
+     in the Glossary].
+     Others art thou thyself.
+     Others, the faults of.
+     Our water is all gone.
+     Outcast, the;
+       by deeds one becomes an outcast;
+       who is an outcast?
+     Outcome of evil, pain is the.
+     Outcome of good, happiness is the.
+     Outwitted.
+     Overcome anger by love.
+     Overcome evil by good.
+     Overcome grief.
+     Ox led to slaughter.
+
+     Pain is the outcome of evil.
+     Parable.
+     Parable of the hungry dog.
+     Paradise in the West, the;
+       living in paradise;
+       the paradise of the pure land.
+     Parties, listen to both.
+     Party in search of a thief, a.
+     Pass away, about to;
+       people pass away;
+       the truth will never pass away.
+     Passed away according to his deeds.
+     Passion, rain and.
+     Past, thou wilt reap the harvest sown in the.
+     Path of transmigration, weary;
+       sign of the right;
+       the eightfold;
+       the immortal path;
+       the noble eightfold path;
+       mortification not the path;
+       walk in the noble path;
+       a pathless jungle;
+       are all paths saving? [See also Maggo in the Glossary.]
+     Peace on earth.
+     Peacemaker, the.
+     People dissatisfied, the;
+       people pass away;
+       wise people falter not;
+       wise people fashion themselves.
+     Perception of truth, the refreshing drink.
+     Perishable, the _I_.
+     Personalities of Buddha, the three.
+     Pestilence.
+     Physician;
+       the best physician;
+       without beholding the physician.
+     Pit, treasure laid up in a deep.
+     Pity me not.
+     Plantain-tree.
+     Pleasure, he who lives for;
+       let a man take pleasure in the dharma.
+     Pleasures destroy the foolish;
+       pleasures of self in heaven;
+       why do we give up the pleasures of the world;
+       religious wisdom lifts above pleasures.
+     Potter;
+       potter, vessels made by the.
+     Power, incantations have no;
+       magic power.
+     Powerful elephant.
+     Powerful king.
+     Powers, moral.
+     Practise the truth.
+     Praise of all the Buddhas, the.
+     Prayers;
+       prayers vain repetitions.
+     Preach the doctrine, glorious in the beginning, middle, and end;
+       preach to all beings.
+     Preacher's mission, the;
+       the preacher's sole aim.
+     Preachers, Tathagatas are only.
+     Precepts;
+       precepts for the novices;
+       ten precepts;
+       walk according to the precepts.
+     Precious crown jewel.
+     Precious jewel, a.
+     Priceless, the lives of men are.
+     Priest and layman alike.
+     Prince, test of the.
+     Problem of the soul, the.
+     Profitless, mortification.
+     Prohibitions.
+     Promoted him higher, he.
+     Propound the truth.
+     Prosper, sangha may be expected to.
+     Prospered, bhikkhus.
+     Punishment of the criminal.
+     Punishment, the fruit of the criminal's act.
+     Puppets on a string.
+     Pure land, the paradise of the.
+     Purity and impurity belong to oneself.
+     Purpose of being, the.
+     Purpose, speak to the.
+
+     Qualities, cloud of good;
+       eight wonderful qualities.
+     Quality, the thing and its.
+     Quarrels.
+     Quarters, the four;
+       the six quarters.
+     Question concerning annihilation.
+     Questioned, the sages.
+     Questions of the deva.
+
+     Rabbit rescued from the serpent.
+     Rags, cast-off.
+     Rahula, lessons given to.
+     Rain and passion.
+     Rain fell.
+     Rain, good works are.
+     Rare in the world.
+     Reap the harvest sown in the past, thou wilt.
+     Reap what we sow, we.
+     Reason,as the helpmate of self.
+     Reason in the struggle for life.
+     Reason, no truth is attainable without.
+     Reasoning ceases.
+     Rebirth without transmigration of self.
+     Rebuked, the bhikkhus.
+     Received the message in their own language, all creatures.
+     Re-establishing concord, two ways of.
+     Re-establishment of concord.
+     Reform to-day.
+     Refreshing drink, the, perception of truth.
+     Refuge in the Blessed One.
+     Refuge in the Buddha.
+     Refuge in the Enlightened Teacher.
+     Refuge is his name.
+     Rejoice, angels.
+     Religion, Buddha's, consolidation of;
+       now is the time to seek religion;
+       seeing the highest religion;
+       the gift of all religion;
+       worship and sacrifice the nature of religion;
+       thou tearest down religion.
+     Religious man, the, and truth;
+       religious wisdom lifts above pleasures;
+       religious zeal flagging.
+     Rely on yourselves.
+     Remain in thy station;
+       nothing will remain;
+       the truth will remain.
+     Repetitions, prayers vain.
+     Reprove, do not.
+     Rescue in the desert.
+     Restore to you a nobler beauty, to.
+     Revere the traditions.
+     Reverence for the Master, out of.
+     Reverence my father, I.
+     Rice-milk.
+     Rich in returns, charity.
+     Righteous cause, war in a.
+     Righteousness, foundation of the kingdom of;
+       source of all righteousness;
+       the kingdom of righteousness;
+       the throne of truth is righteousness.
+     Right path, mortification not the.
+     Right path, sign of the.
+     Right thought, helmet of.
+     Ripe fruits.
+     Rituals have no efficacy.
+     River, crossed the.
+     Rivers in the ocean.
+     Rivers reach the main.
+     Roads cross, where four.
+     Robe of the Tathagata.
+     Robes, lay;
+       robes of cloth of gold;
+       the bhikkhus doffed their robes.
+     Rock a good blow, give the.
+     Room for the _I_, no.
+     Root of evil, ignorance the.
+     Roots of mind, the five.
+     Rope, the nature of the.
+     Rubbish, the lily on a heap of.
+     Rules for the order.
+
+     Sabbath;
+      observe the Uposatha or Sabbath.
+     Sacrifice;
+       sacrifice of self;
+       the nature of religion, worship and sacrifice.
+     Sacrifices;
+       sacrifices cannot save.
+     Sages questioned, the.
+     Saint, a sinner can become a.
+     Salvation alone in the truth;
+       assured of final;
+       salvation the extinction of self;
+       work out your salvation.
+     Sameness and continuity.
+     Sandy desert, a.
+     Save, faith alone can.
+     Saving paths? Are all paths.
+     Saving power, incantations have no.
+     Saviour of others, a.
+     Saviour appeared, the.
+     Saviour, truth the.
+     Scepticism.
+     Schism, the.
+     Search of a thief, a party in.
+     Season, flowers out of.
+     Season, rainy.
+     Sect of Devadatta.
+     Seed, faith is the.
+     Seeing the highest religion.
+     Seek thou the life that is of the mind.
+     Self;
+       self an error;
+       self an illusion;
+       self and the cause of troubles;
+       self and truth; self begets selfishness;
+       cleaving to self;
+       complete surrender of self;
+       eradication of self;
+       self-extinction,
+       identity of self;
+       illusion of self;
+       pleasures of self in heaven;
+       self is change;
+       self is death;
+       self-mortification;
+       my self has become the truth;
+       reason as the helpmate of self;
+       rebirth without the transmigration of self;
+       sacrifice of self;
+       the conquest of self;
+       the extinction of self, salvation;
+       the idea of self;
+       self, the maker;
+       the nature of self;
+       self, the veil of Maya;
+       truth and self;
+       truth guards him who guards his self;
+       thou clingest to self;
+       where is the identity of my self;
+       compounds lack a self.
+     Selfhood, the cause of, found.
+     Selfhood, thirst for existence and.
+     Selfish is my grief.
+     Selfishness, self begets.
+     Selfishness, surrender.
+     Sense, moral.
+     Senses and object, contact of.
+     Sentence of expulsion.
+     Sentiency, truth vibrated through.
+     Separation, combination subject to.
+     Sermon on abuse, the;
+       the sermon on charity;
+       sermon on fire.
+     Serpent, rabbit rescued from the.
+     Seven kinds of wisdom.
+     Sevenfold higher wisdom.
+     Shaveling.
+     Shedding of blood.
+     Shine forth, let your light.
+     Shines by night, the moon.
+     Sick bhikkhu, the.
+     Sickness fell upon him.
+     Sight, blind received.
+     Sign of the right path.
+     Signs forbidden, astrology and forecasting by;
+       signs of Buddhahood;
+       the four signs.
+     Sin, struggle against.
+     Sinner can become a saint, a.
+     Six quarters, the.
+     Slaughter.
+     Slaughter, ox led to.
+     Smith, Chunda, the.
+     Snake, no rope.
+     So great an honor.
+     Soldier, a, Simha.
+     Soldier of truth, a.
+     Soldiers of the Tathagata.
+     Solitary.
+     Son, the lost.
+     Son, father and.
+     Song of ecstasy.
+     Songs, heavenly.
+     Sorcerers.
+     Sorrow compared with a sword.
+     Soul, Gotama denies the existence
+     of the;
+       non-existence of the soul;
+       the _I_ the soul;
+       the problem of the soul;
+       the Buddhist conception of soul, viii.
+     Souls not separate and self-existent entities.
+     Soup, a spoon tastes not the flavor of the.
+     Source of all righteousness.
+     Sovereignty, holiness better than.
+     Sow that you will reap, what you.
+     Sow, we reap what we.
+     Sower, the.
+     Sowest, others will reap what thou.
+     Sowing-ground of merit, the order (sangha) the.
+     Speak, the deaf and dumb.
+     Speak to the purpose.
+     Speaking untruths.
+     Speculations.
+     Spells forbidden.
+     Spirit, in the.
+     Spiritual, all existence is.
+     Spiritual eye.
+     Spits at heaven, like one who.
+     Spoon, a, tastes not the flavor of the soup.
+     Spread the truth.
+     Staircase, a.
+     Stares me in the face, nothingness.
+     Station, remain in thy.
+     Steal not.
+     Stream, following the Master over the.
+     Stream, he had crossed the.
+     String, puppets on a.
+     Strong man, who is the?
+     Struck by apoplexy.
+     Struggle against sin.
+     Struggle for life, reason in the.
+     Struggle must be.
+     Subject to separation, combination.
+     Substance, the, of Brahman lore.
+     Such a one will wander rightly in the world.
+     Such faith have I.
+     Suffer, the Blessed One had to.
+     Suffering, bliss where there is.
+     Sun is bright, the.
+     Sun of the mind, the.
+     Superstition.
+     Supplications forbidden.
+     Supplications have no effect.
+     Suprabuddha.
+     Surrender.
+     Surrender selfishness.
+     Surrender to evil powers, no.
+     Swear not.
+     Sweet, wrong, appears.
+     Swooned, the Blessed One.
+     Sword, sorrow compared with.
+
+     Tailor, the greedy.
+     Talents. [See Abhinna in the Glossary.]
+     Talk, foolish.
+     Tastes not the flavor of the soup, a spoon.
+     Teach the same truth.
+     Teacher, the;
+       teacher of gods and men;
+       the teacher unknown;
+       we have no teacher more.
+     Temporary, many laws are.
+     Ten commandments, the.
+     Ten great calamities.
+     Ten precepts.
+     Terms of the world, such are the.
+     Test of the prince.
+     That it be well grounded.
+     There is mind.
+     They knew me not.
+     Thief, a party in search of a.
+     Thinkers are bright.
+     Thing and its quality, the.
+     Things as they are.
+     Thirst for existence and selfhood.
+     Thirst, the extinction of.
+     Thirsty, I am;
+       water for the thirsty.
+     This is done by me.
+     Thorn in the flesh.
+     Thou art the Buddha;
+       thou canst not escape the fruit of evil actions;
+       thou clingest to self;
+       thou tearest down religion;
+       thou wilt reap what thou sowest.
+     Thought, helmet of right;
+       the thought of _I_.
+     Thoughtlessness the path of death.
+     Thoughts continue;
+       made up of thoughts,
+       thoughts of love;
+       thoughts will endure.
+     Three dangers hang over Pataliputta.
+     Three personalities of Buddha, the.
+     Three vows.
+     Three woes, the.
+     Thyself, others art thou.
+     Tidings, glad; good tidings.
+     Tie all souls together, bonds that.
+     Time of grace, the.
+     Time to seek religion, now is the.
+     Times, hard, teach a lesson.
+     To-day, reform.
+     Together, bonds that tie all souls.
+     Traditions, revere the.
+     Transiency, immortality in.
+     Transmigration, eddies of;
+       rebirth without the transmigration of self;
+       weary path of transmigration.
+     Transmission of the soul and the _I_.
+     Treacherous, charms are.
+     Treasure laid up in a deep pit.
+     Treasure that can never be lost, a.
+     Trespasses, confession of.
+     Troubles, the cause of, and self.
+     Truly thou art Buddha.
+     Trumpeter.
+     Trust in truth.
+     Truth, a soldier of;
+       abodes of truth;
+       be anxious to learn the truth;
+       be married unto the truth;
+       Buddha the truth;
+       delusion and truth;
+       eye of truth;
+       glorious is the truth;
+       hold fast to the truth;
+       I am the truth;
+       immortality in truth;
+       incarnation of the truth;
+       kingdom of truth;
+       let us obey the truth;
+       life yearns for the truth;
+       love of truth;
+       my self has become the truth;
+       no truth is attainable without reason;
+       perception of truth, the refreshing drink;
+       practise the truth;
+       propound the truth;
+       salvation alone in the truth;
+       spread the truth;
+       teach the same truth;
+       the embrace of truth;
+       the king of truth;
+       the mirror of truth;
+       the throne of truth is righteousness;
+       the religious man and truth;
+       the truth cleanses from error;
+       the truth found;
+       the truth has been made known to me;
+       the truth will never pass away;
+       the truth will remain;
+       the world is built for truth;
+       there is but one truth;
+       trust in truth;
+       truth and immortality;
+       truth and self;
+       truth cannot be fashioned;
+       truth cannot die;
+       truth dawns upon me;
+       truth guards him who guards his self;
+       truth has taken its abode in me;
+       truth in all its glory;
+       truth is best;
+       truth is hidden to the blind;
+       truth is life;
+       truth is one;
+       truth is the essence of life;
+       truth the correct comprehension of all things;
+       truth the image of the eternal;
+       truth the saviour;
+       truth vibrated through sentiency.
+     Truthful, be.
+     Truths, the four noble.
+     Twelve nidanas, the.
+     Two ways of re-establishing concord.
+     Tyrant.
+     Unclean, the vessel has become.
+     Undiminished, meats remained.
+     Unguents.
+     Union of what we know not.
+     Union with Brahma.
+     Universally, logic holds.
+     Universe, face to face.
+     Unknown teacher, the.
+     Unshod, the Blessed One walked.
+     Untruths, speaking.
+
+     Vain, mortification.
+     Vain repetitions, prayers.
+     Vanities.
+     Vanity;
+       vanity of worldliness;
+       vanity of worldly happiness.
+     Various kinds of assemblies.
+     Veil of self-delusion, the.
+     Vessel has become unclean, the.
+     Vessels;
+       vessels made by the potter.
+     Vibrated through sentiency, truth.
+     Victor, the greater.
+     Vision a samana, the.
+     Vows, three.
+
+     Walk according to the precepts;
+       let a man walk alone;
+       the lame walk;
+       walk in the right path.
+     Wander rightly in the world, such a one will.
+     War, goes out to wage;
+       is it wrong to go to war?;
+       war in a righteous cause.
+     Warriors are bright.
+     Warriors, destiny of.
+     Water, doctrine like unto;
+       fetch me some water;
+       is the water now fit for drinking?;
+       our water is all gone;
+       the lotus-flower in water;
+       water gurgling beneath;
+       water for the thirsty;
+       the water of immortality.
+     Waterless desert, a.
+     Ways, the best of, is eightfold.
+     We have no teacher more.
+     Wearisome to the Blessed One.
+     Weary path of transmigration.
+     Welfare, eight conditions of.
+     Well, the woman at the.
+     West, facing towards the;
+       the paradise in the West.
+     What we know not, a union of;
+       what you sow that you will reap.
+     Wheel, the;
+       the wheel of individuality.
+     Where does the wind dwell?;
+       where four roads cross;
+       where is Nirvana?;
+       where is the identity of my self?
+     Which is the true self?
+     Who is an outcast?
+       who is the strong man?
+     Why do we give up the pleasures of the world?
+     Why preserve this body of flesh?
+     Wild crane, the.
+     Wind, as a great.
+     Wind dwell? where does the.
+     Wisdom has no dwelling-place;
+       is wisdom a locality?;
+       religious wisdom lifts above pleasure;
+       seven kinds of wisdom;
+       sevenfold higher wisdom.
+     Wise man nourishes his mind, the;
+       wise people falter not;
+       wise people fashion themselves.
+     Wishes, five, of Bimbisara.
+     Without beholding the physician.
+     Woes, the three.
+     Woman, a worldly;
+       if you see a woman;
+       the woman at the well.
+     Women as a rule are, etc.;
+       the first women lay-disciples.
+     Word, last;
+       word of the Buddhas.
+     Words of Buddhas immutable, the.
+     Work out your salvation.
+     World dark, do not call the;
+       world filled with love;
+       let us go into the world;
+       rare in the world;
+       such a one will wander rightly in the world;
+       such are the terms of the world;
+       the world is built for truth;
+       come into the world to befriend;
+       why do we give up the pleasures of the world?
+     Worldliness, dust of;
+       jewels and worldliness;
+       vanity of worldliness.
+     Worldling nourishes his body, the.
+     Worldly happiness, vanity of;
+       a worldly woman.
+     Worn-out cart, as a.
+     Worship.
+     Worship and sacrifice, the nature of religion.
+     Worthiest homage.
+     Worthy of yellow robes, not.
+     Wrong appears sweet.
+
+
+     Yasa.
+     Yellow robes, not worthy of.
+     Yoke, gone into the.
+     Your eyes are blind.
+     Yourselves, be ye lamps unto;
+       rely on yourselves;
+       yourselves have known.
+
+     Zeal flagging, religious.
+
+[Names and terms must be looked up in the Glossary, where references
+to pages of the present book are separated by a dash from the explanation.]
+
+
+
+
+REMARKS ON THE ILLUSTRATIONS OF THE GOSPEL OF BUDDHA.
+
+
+Upon the task of illustrating _The Gospel of Buddha_, I have spent three
+years, the first of which was entirely devoted to preparation. By the
+kind assistance of Dr. Hans Schnorr von Carolsfeld, Director of the
+Royal Court and State Library at Munich, I was enabled to make very
+extensive use of the treasures of this institution, and I am under great
+obligations to him for the courtesies extended to me. Above all I
+endeavored to obtain a solid foundation for my work by acquiring a clear
+conception of the personality of the Buddha from religious, historical
+and artistic standpoints and by familiarizing myself with all the
+Buddhist dogmas, symbols and religious observances.
+
+Detailed studies of Indian costume, armor, decoration, architecture and
+the arrangement of dwellings and gardens, as well as the fauna and flora
+of the country, were likewise indispensable. Not only modern documents,
+explorers' reports and photographs of ancient ruins provided me with
+available material, but also some old Dutch works of the seventeenth
+century.
+
+The two main sources of our knowledge of ancient Buddhist art will
+always remain the monuments of Gandhara, and the cave dwellings of
+Buddhist monks in Ajanta and other places. The former bear witness to
+the extraordinary influence of Greek art on Buddhism; and the latter are
+rich in wonderful fresco paintings of the classical period of Buddhist
+art. A description of all the caves as well as a selection of the best
+mural paintings in colored pictures are to be found in Griffith's
+elegant work _The Paintings in the Buddhist Cave Temples of Ajanta_[1]
+and some reproductions from it have been made further accessible in Dr.
+Carus's _Portfolio of Buddhist Art_.[2] The two great expositions in
+Munich, "Japan and Eastern Asia in Art" and "Expositions of the
+Masterpieces of Mohammedan Art," 1910, were very instructive to me from
+the point of view of art history, containing invaluable material
+conveniently arranged from the great museums, royal treasures and
+private collections from London, Paris, Berlin, Vienna, St. Petersburg,
+Moscow, and Cairo. In the former the great wave of the marvelous
+Buddhist faith which had been flowing towards China for two millenniums
+and which had brought new life from China to Japan was evidenced in many
+rare pieces. Yet almost more fruitful for my purpose was the exposition
+of Mohammedan art. It displayed wonderful Persian and Indian book-making
+and lacquer work, tapestries, ceramics, fabrics, armor and metal work.
+To be sure these were exclusively of Mohammedan manufacture, but many
+large museums and institutions (native and foreign), collectors and
+explorers had sent also chests of Buddhist works, which, not falling
+within its compass, had been excluded from the exhibition, but were
+placed at my disposal in the so-called Library Department reserved for
+students.
+
+Indian art has been greatly neglected by archeologists and connoisseurs
+at the expense of the so-called classic style, and explorers seem to be
+more interested in the geographical and political conditions of the
+country, or even look down with contempt and lack of understanding on
+the early artistic monuments of India, although they have enriched our
+European middle ages. Thus there are great gaps in the history of Indian
+art which I was obliged to fill up for myself, and certainly a very
+different kind of study was needed to illustrate a Gospel of Buddha than
+for a pictorial construction of the life of a Plato or a Jesus.
+
+Fraeulein Emily von Kerckhoff, an artistic and highly cultured lady of
+Laren in Northern Holland, sailed on November 9, 1909, to join her
+family in Java where she remained for some time. Her journey occurring
+just at this time was of great help to me, for she complied with all my
+wishes in the most accommodating manner and filled up many gaps in my
+knowledge of India.
+
+In Colombo she became acquainted with the Dias Bandaranaike and other
+refined Singhalese families, who were very friendly in answering my
+questions. Further she met Sister Sudham Machari of Upasikarama,
+Peradeniya Road, Kandy, a prominent Singhalese nun, who with the
+assistance of Lady Blake, the wife of a former governor, had founded the
+first modern Buddhist nunnery in Ceylon where she now lives as lady
+superior. She is well posted on Buddhism, for she has studied Pali,
+Sanskrit, and Burmese for nine years in Burma, and has received
+ordination. Through her, Fraeulein von Kerckhoff had an opportunity to
+visit the temple in Kandy where the strange relic of the "Sacred Tooth
+of Buddha" is preserved, and on this occasion was able to obtain some
+leaves from the sacred Bodhi tree which I wished to possess. She also
+became acquainted in Kandy with Dr. Kobekaduwe Tikiri Banda, a
+Singhalese physician who belonged to a Buddhist family and is the son of
+a Kandian chief. He had studied in England for a long time and possesses
+a remarkable knowledge of the country and people of India and Ceylon, by
+which I thus had an opportunity to profit.
+
+Fraeulein von Kerckhoff gathered further material for my purposes in
+Gampola, a place in the mountains about an hour's ride from Kandy, on
+the occasion of a visit to the family of the district judge, Mr. De
+Livera, and by the acquaintance with Mr. J.B. Yatawara Rata-Mahatmaya,
+Governor of the District and a zealous Buddhist, who has translated into
+English part of the Jatakas (stories of the various rebirths of Buddha)
+in collaboration with the late Prof. Max Mueller, of Oxford.
+
+Later, in December, 1910, she sent me leaves from the Bodhi tree at
+Anuradhapura, the sacred city of the Buddhists, where there are ruins of
+ancient palaces and temples, and where stands that Bodhi tree which
+Mahinda, the first Buddhist apostle in Ceylon, is said to have planted
+from a branch of the sacred Bodhi tree in Buddhagaya under which Buddha
+attained enlightenment.
+
+With regard to customs, habits and usages at princely courts I received
+information, though to be sure referring mainly to Java, through Prince
+Paku Alam, his uncle Prince Noto, his sisters and other relatives, all
+of whom talked Dutch fluently with Fraeulein von Kerckhoff. She was also
+kind enough to send me all the interesting photographs she could find of
+famous Indian temples and ruins, views of native life, types and
+landscapes, pictures of the newly excavated temple ruins of Sarnath,
+where Buddha first preached after attaining enlightenment, and
+particularly also of the splendid temple of Boro-Budur. (She also went
+to Japan in search of traces of Buddhism for me).
+
+By means of the Hagenbeck Indian ethnological exposition (Oct. 1911, in
+Munich) I was able to study types of the different Indian races and
+castes from nature, and this in addition to a personal observation of
+the features of Indians in the harbors of Genoa and Venice enabled me to
+draw my figures according to nature from genuine Indian models.
+
+However, all these studies slightly influenced the externalities only of
+the whole series of pictures, for the knowledge obtained by detailed
+study had been covered to a remarkable extent at the beginning when I
+made my first sketches on the first inspiration. Still they have proved
+of great value to me since they gave me the assurance that historical
+fidelity has been preserved in my work.
+
+Munich, Bavaria.
+
+OLGA KOPETZKY.
+
+
+[1] Two volumes, 1896, Published by order of the Secretary of State for
+India in Council.
+
+[2] Chicago, Open Court Publishing Company.
+
+During the time of printing "The Gospel of Buddha" the following
+valuable works on Indian art have come under my notice:
+
+Ananda K. Coomaraswamy: The Arts and Crafts of India and Ceylon. E.B.
+Havell: The Ideals of Indian Art; Indian Sculpture and Painting. Dr.
+Curt Glaser: Die Kunst Ost-Asiens (Leipzig, Insel-Verlag).
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Gospel of Buddha, by Paul Carus
+
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