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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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you +are not located in the United States, you will have to check the laws of the +country where you are located before using this eBook. +</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Gospel of Buddha<br /> + Compiled from Ancient Records by Paul Carus</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Paul Carus</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Illustrator: Olga Kopetzky</div> +<div style='display:block; margin:1em 0'>Release Date: April 17, 2011 [eBook #35895]<br /> +[Most recently updated: October 28, 2021]</div> +<div style='display:block; margin:1em 0'>Language: English</div> +<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> +<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Andrea Ball & Marc D’Hooghe</div> +<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE GOSPEL OF BUDDHA ***</div> + +<h1 style="color: #15317E;">THE GOSPEL OF BUDDHA</h1> + +<h3>COMPILED FROM ANCIENT RECORDS</h3> + +<h3>BY</h3> + +<h2 style="color: #15317E;">PAUL CARUS</h2> + +<h3>ILLUSTRATED</h3> + +<h3>BY</h3> + +<h3>O. KOPETZKY</h3> + +<h4>CHICAGO and LONDON</h4> + +<h4>THE OPEN COURT PUBLISHING COMPANY</h4> + + +<h4>1915</h4> + +<hr style="width: 95%;" /> +<p><span class="pagenum"><a name="Page_v" id="Page_v">[Pg v]</a></span></p> + +<div class="figcenter" style="width: 325px;"> +<img src="images/img_001_buddham.jpg" width="325" alt="" title="" /> +</div> + +<p class="small"><a href="#TABLE_OF_CONTENTS">Table of contents</a></p> +<hr style="width: 45%;" /> + +<div class="figcenter" style="width: 450px;"> +<img src="images/img_002_preface_v.jpg" width="450" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<h3><a name="PREFACE" id="PREFACE"></a>PREFACE.</h3> + + +<p>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<span class="pagenum"><a name="Page_vi" id="Page_vi">[Pg vi]</a></span> 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.</p> + +<p>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.<span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> + +<p>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 +<i>édition de luxe</i> 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.</p> + +<p>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.</p> + +<hr style="width: 45%;" /> + +<p>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<span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span> 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.</p> + +<p>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 <i>ātman</i> 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 <i>ātman</i>, 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<span class="pagenum"><a name="Page_ix" id="Page_ix">[Pg ix]</a></span> as a distinct being, a kind of +thing-in-itself, and a metaphysical agent assumed to be the soul.</p> + +<p>Buddhism is monistic. It claims that man's soul does not consist of two +things, of an <i>ātman</i> (self) and of a <i>manas</i> (mind or thoughts), but +that there is one reality, our thoughts, our mind or <i>manas</i>, and this +<i>manas</i> constitutes the soul. Man's thoughts, if anything, are his self, +and there is no <i>ātman</i>, no additional and separate "self" besides. +Accordingly, the translation of <i>ātman</i> by "soul", which would imply +that the Buddha denied the existence of the soul, is extremely +misleading.</p> + +<p>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.</p> + +<p>"<i>The Buddhist</i>, the Organ of the Southern Church of Buddhism," writes +in a review of <i>The Gospel of Buddha</i>:</p> + +<p>"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 <i>ātman</i>, as taught in Buddhism. So far as we have examined the +question of <i>ātman</i> 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."<span class="pagenum"><a name="Page_x" id="Page_x">[Pg x]</a></span></p> + +<p>This <i>ātman</i>-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.</p> + +<p>The Buddha's doctrine is not negativism. An investigation of the nature +of man's soul shows that, while there is no <i>ātman</i> 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.</p> + +<p>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,<span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span> 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 <i>Gospel of Buddha</i> 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.</p> + +<hr style="width: 45%;" /> + +<p>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."<span class="pagenum"><a name="Page_xii" id="Page_xii">[Pg xii]</a></span></p> + +<p>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.</p> + +<p>Must we add that the lamentable exclusiveness that prevails in many +Christian churches, is not based upon Scriptural teachings, but upon a +wrong metaphysics?</p> + +<p>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<span class="pagenum"><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span> 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.</p> + +<p>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<span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span> 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.</p> + +<p>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.</p> + +<p>A comparison of the many striking agreements between Christianity and +Buddhism may prove fatal to sectarian<span class="pagenum"><a name="Page_xv" id="Page_xv">[Pg xv]</a></span> 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.</p> + +<p>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.</p> + +<p>Above any Hīnayāna, Mahāyāna, and Mahāsetu is the Religion of Truth.</p> + +<p>Paul Carus.</p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_003_xv.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> + +<p><span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_004_xvi.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 45%;" /> + +<h3><a name="PRONUNCIATION" id="PRONUNCIATION"></a>PRONUNCIATION.</h3> + + +<p>Pronounce:</p> + +<p> +<span style="margin-left: 2.5em;">a as the Italian and German short <i>a</i>.</span><br /> +<span style="margin-left: 2.5em;">ā as <i>a</i> in f<i>a</i>ther,</span><br /> +<span style="margin-left: 2.5em;">e as <i>e</i> in <i>e</i>ight.</span><br /> +<span style="margin-left: 2.5em;">i as <i>i</i> in h<i>i</i>t.</span><br /> +<span style="margin-left: 2.5em;">ī as <i>i</i> in m<i>a</i>chine.</span><br /> +<span style="margin-left: 2.5em;">o as <i>o</i> in h<i>o</i>me.</span><br /> +<span style="margin-left: 2.5em;">u as <i>oo</i> in g<i>oo</i>d.</span><br /> +<span style="margin-left: 2.5em;">u as ū in r<i>u</i>mor.</span><br /> +<span style="margin-left: 2.5em;">ai as in <i>eye</i>.</span><br /> +<span style="margin-left: 2.5em;">au as <i>ow</i> in h<i>ow</i>.</span><br /> +<span style="margin-left: 2.5em;">ñ as <i>ny</i>.</span><br /> +<span style="margin-left: 2.5em;">jñ as <i>dny</i>.</span><br /> +<span style="margin-left: 2.5em;">ññ as <i>n-ny</i>.</span><br /> +<span style="margin-left: 2.5em;">ch as <i>ch</i> in <i>ch</i>ur<i>ch</i>.</span><br /> +<span style="margin-left: 2.5em;">cch as <i>ch-ch</i> in ri<i>ch</i> <i>ch</i>ance.</span><br /> +</p> + +<p>Note that <i>o</i> and <i>e</i> are always long.</p> + +<p>s, j, y, and other letters, as usual in English words.</p> + +<p>Double consonants are pronounced as two distinct sounds, e.g., +<i>ka'm-ma</i>, not <i>kă'ma</i>.</p> + +<p>The h after <i>p, b, k, g, t, d</i> is audible as in du<i>b h</i>im, be<i>g h</i>er, +bric<i>k h</i>ouse, an<i>t h</i>ill. Pronounce Tat-hāgata, not Ta-thāgata.</p> + +<p>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.</p> + +<p>Lest the reader be unnecessarily bewildered with foreign-looking dots +and signs, which after all are no help to him, all dotted ṭ, ḍ, ṃ, ṇ, +and italicized <i>t, d, m, n</i> have been replaced in the text of the book +by t, d, m, n, ñ, ññ, dotted ṛ and italicized <i>s</i> have been transcribed +by ny, nny, ri, and sh, while the Glossary preserves the more exact +transcription.</p> + +<p>We did not follow the spelling of the <i>Sacred Books of the East</i>, where +it must be misleading to the uninitiated, especially when they write +italicized <i>K</i> to denote spelling of the English sound ch, and +italicized <i>g</i> to denote j. Thus we write "rājā," not "rāgā," and +"Chunda," not "<i>K</i>unda."<span class="pagenum"><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span></p> + + + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_005_xvii.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 45%;" /> + +<p class="margin"> +<b><a name="TABLE_OF_CONTENTS" id="TABLE_OF_CONTENTS"></a>TABLE OF CONTENTS</b>.<br /> +<br /> +<br /> +<a href="#PREFACE">Preface</a><br /> +<a href="#PRONUNCIATION">Pronunciation</a><br /> +<br /> +<a href="#INTRODUCTION"><span class="small">INTRODUCTION.</span></a><br /> +<br /> +<a href="#I"><span class="small">I.</span></a> Rejoice<br /> +<a href="#II"><span class="small">II.</span></a> Samsāra and Nirvāna<br /> +<a href="#III"><span class="small">III.</span></a> Truth the Saviour<br /> +<br /> +<a href="#PRINCE_SIDDHATTHA_BECOMES_BUDDHA"><span class="small">PRINCE SIDDHATTHA BECOMES BUDDHA.</span></a><br /> +<br /> +<a href="#IV"><span class="small">IV.</span></a> The Bodhisatta's Birth<br /> +<a href="#V"><span class="small">V.</span></a> The Ties of Life<br /> +<a href="#VI"><span class="small">VI.</span></a> The Three Woes<br /> +<a href="#VII"><span class="small">VII.</span></a> The Bodhisatta's Renunciation<br /> +<a href="#VIII"><span class="small">VIII.</span></a> King Bimbisāra<br /> +<a href="#IX"><span class="small">IX.</span></a> The Bodhisatta's Search<br /> +<a href="#X"><span class="small">X.</span></a> Uruvelā, the Place of Mortification<br /> +<a href="#XI"><span class="small">XI.</span></a> Māra, the Evil One<br /> +<a href="#XII"><span class="small">XII.</span></a> Enlightenment<br /> +<a href="#XIII"><span class="small">XIII.</span></a> The First Converts<br /> +<a href="#XIV"><span class="small">XIV.</span></a> Brahmā's Request<br /> +<br /> +<a href="#THE_FOUNDATION_OF_THE_KINGDOM_OF_RIGHTEOUSNESS"><span class="small">THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.</span></a><br /> +<br /> +<a href="#XV"><span class="small">XV.</span></a> Upaka<br /> +<span class="pagenum"><a name="Page_xviii" id="Page_xviii">[Pg xviii]</a></span><a href="#XVI">XVI.</a> The Sermon at Benares<br /> +<a href="#XVII"><span class="small">XVII.</span></a> The Sangha<br /> +<a href="#XVIII"><span class="small">XVIII.</span></a> Yasa, the Youth of Benares<br /> +<a href="#XIX"><span class="small">XIX.</span></a> Kassapa<br /> +<a href="#XX"><span class="small">XX.</span></a> The Sermon at Rājagaha<br /> +<a href="#XXI"><span class="small">XXI.</span></a> The King's Gift<br /> +<a href="#XXII"><span class="small">XXII.</span></a> Sāriputta and Moggallāna<br /> +<a href="#XXIII"><span class="small">XXIII.</span></a> Anāthapindika<br /> +<a href="#XXIV"><span class="small">XXIV.</span></a> The Sermon on Charity<br /> +<a href="#XXV"><span class="small">XXV.</span></a> Jetavana<br /> +<a href="#XXVI"><span class="small">XXVI.</span></a> The Three Characteristics and the Uncreate<br /> +<a href="#XXVII"><span class="small">XXVII.</span></a> The Buddha's Father<br /> +<a href="#XXVIII"><span class="small">XXVIII.</span></a> Yasodharā<br /> +<a href="#XXIX"><span class="small">XXIX.</span></a> Rāhula<br /> +<br /> +<a href="#CONSOLIDATION_OF_THE_BUDDHAS_RELIGION"><span class="small">CONSOLIDATION OF THE BUDDHA'S RELIGION.</span></a><br /> +<br /> +<a href="#XXX"><span class="small">XXX.</span></a> Jīvaka, the Physician<br /> +<a href="#XXXI"><span class="small">XXXI.</span></a> The Buddha's Parents Attain Nirvāna<br /> +<a href="#XXXII"><span class="small">XXXII.</span></a> Women Admitted to the Sangha<br /> +<a href="#XXXIII"><span class="small">XXXIII.</span></a> The Bhikkhus' Conduct Toward Women<br /> +<a href="#XXXIV"><span class="small">XXXIV.</span></a> Visākhā<br /> +<a href="#XXXV"><span class="small">XXXV.</span></a> The Uposatha and Pātimokkha<br /> +<a href="#XXXVI"><span class="small">XXXVI.</span></a> The Schism<br /> +<a href="#XXXVII"><span class="small">XXXVII.</span></a> The Re-establishment of Concord<br /> +<a href="#XXXVIII"><span class="small">XXXVIII.</span></a> The Bhikkhus Rebuked<br /> +<a href="#XXXIX"><span class="small">XXXIX.</span></a> Devadatta<br /> +<a href="#XL"><span class="small">XL.</span></a> Name and Form<br /> +<a href="#XLI"><span class="small">XLI.</span></a> The Goal<br /> +<a href="#XLII"><span class="small">XLII.</span></a> Miracles Forbidden<br /> +<a href="#XLIII"><span class="small">XLIII.</span></a> The Vanity of Worldliness<br /> +<a href="#XLIV"><span class="small">XLIV.</span></a> Secrecy and Publicity<br /> +<a href="#XLV"><span class="small">XLV.</span></a> The Annihilation of Suffering<br /> +<a href="#XLVI"><span class="small">XLVI.</span></a> Avoiding the Ten Evils<br /> +<a href="#XLVII"><span class="small">XLVII.</span></a> The Preacher's Mission<br /> +<br /> +<a href="#THE_TEACHER"><span class="small">THE TEACHER.</span></a><br /> +<br /> +<a href="#XLVIII"><span class="small">XLVIII.</span></a> The Dhammapada<br /> +<a href="#XLIX"><span class="small">XLIX.</span></a> The Two Brahmans<br /> +<a href="#L"><span class="small">L.</span></a> Guard the Six Quarters<br /> +<span class="pagenum"><a name="Page_xix" id="Page_xix">[Pg xix]</a></span> +<a href="#LI"><span class="small">LI.</span></a> Simha's Question Concerning Annihilation<br /> +<a href="#LII"><span class="small">LII.</span></a> All Existence is Spiritual<br /> +<a href="#LIII"><span class="small">LIII.</span></a> Identity and Non-Identity<br /> +<a href="#LIV"><span class="small">LIV.</span></a> The Buddha Omnipresent<br /> +<a href="#LV"><span class="small">LV.</span></a> One Essence, One Law, One Aim<br /> +<a href="#LVI"><span class="small">LVI.</span></a> The Lesson Given to Rāhula<br /> +<a href="#LVII"><span class="small">LVII.</span></a> The Sermon on Abuse<br /> +<a href="#LVIII"><span class="small">LVIII.</span></a> The Buddha Replies to the Deva<br /> +<a href="#LIX"><span class="small">LIX.</span></a> Words of Instruction<br /> +<a href="#LX"><span class="small">LX.</span></a> Amitābha<br /> +<a href="#LXI"><span class="small">LXI.</span></a> The Teacher Unknown<br /> +<br /> +<a href="#PARABLES_AND_STORIES"><span class="small">PARABLES AND STORIES.</span></a><br /> +<br /> +<a href="#LXII"><span class="small">LXII.</span></a> Parables<br /> +<a href="#LXIII"><span class="small">LXIII.</span></a> The Widow's Two Mites and the Parable of the Three Merchants<br /> +<a href="#LXIV"><span class="small">LXIV.</span></a> The Man Born Blind<br /> +<a href="#LXV"><span class="small">LXV.</span></a> The Lost Son<br /> +<a href="#LXVI"><span class="small">LXVI.</span></a> The Giddy Fish<br /> +<a href="#LXVII"><span class="small">LXVII.</span></a> The Cruel Crane Outwitted<br /> +<a href="#LXVIII"><span class="small">LXVIII.</span></a> Four Kinds of Merit<br /> +<a href="#LXIX"><span class="small">LXIX.</span></a> The Light of the World<br /> +<a href="#LXX"><span class="small">LXX.</span></a> Luxurious Living<br /> +<a href="#LXXI"><span class="small">LXXI.</span></a> The Communication of Bliss<br /> +<a href="#LXXII"><span class="small">LXXII.</span></a> The Listless Fool<br /> +<a href="#LXXIII"><span class="small">LXXIII.</span></a> Rescue in the Desert<br /> +<a href="#LXXIV"><span class="small">LXXIV.</span></a> The Sower<br /> +<a href="#LXXV"><span class="small">LXXV.</span></a> The Outcast<br /> +<a href="#LXXVI"><span class="small">LXXVI.</span></a> The Woman at the Well<br /> +<a href="#LXXVII"><span class="small">LXXVII.</span></a> The Peacemaker<br /> +<a href="#LXXVIII"><span class="small">LXXVIII.</span></a> The Hungry Dog<br /> +<a href="#LXXIX"><span class="small">LXXIX.</span></a> The Despot<br /> +<a href="#LXXX"><span class="small">LXXX.</span></a> Vāsavadattā<br /> +<a href="#LXXXI"><span class="small">LXXXI.</span></a> The Marriage-Feast in Jambūnada<br /> +<a href="#LXXXIII"><span class="small">LXXXII.</span></a> A Party in Search of a Thief<br /> +<a href="#LXXXIII"><span class="small">LXXXIII.</span></a> In the Realm of Yamarāja<br /> +<a href="#LXXXIV"><span class="small">LXXXIV.</span></a> The Mustard Seed<br /> +<a href="#LXXXV"><span class="small">LXXXV.</span></a> Following the Master Over the Stream<br /> +<a href="#LXXXVI"><span class="small">LXXXVI.</span></a> The Sick Bhikkhu<br /> +<span class="pagenum"><a name="Page_xx" id="Page_xx">[Pg xx]</a></span> +<a href="#LXXXVII"><span class="small">LXXXVII.</span></a> The Patient Elephant<br /> +<br /> +<a href="#THE_LAST_DAYS"><span class="small">THE LAST DAYS.</span></a><br /> +<br /> +<a href="#LXXXVIII"><span class="small">LXXXVIII.</span></a> The Conditions of Welfare<br /> +<a href="#LXXXIX"><span class="small">LXXXIX.</span></a> Sāriputta's Faith<br /> +<a href="#XC"><span class="small">XC.</span></a> Pātaliputta<br /> +<a href="#XCI"><span class="small">XCI.</span></a> The Mirror of Truth<br /> +<a href="#XCII"><span class="small">XCII.</span></a> Ambapālī<br /> +<a href="#XCIII"><span class="small">XCIII.</span></a> The Buddha's Farewell Address<br /> +<a href="#XCIV"><span class="small">XCIV.</span></a> The Buddha Announces His Death<br /> +<a href="#XCV"><span class="small">XCV.</span></a> Chunda, the Smith<br /> +<a href="#XCVI"><span class="small">XCVI.</span></a> Metteyya<br /> +<a href="#XCVII"><span class="small">XCVII.</span></a> The Buddha's Final Entering Into Nirvāna<br /> +<br /> +<a href="#CONCLUSION"><span class="small">CONCLUSION.</span></a><br /> +<br /> +<a href="#XCVIII"><span class="small">XCVIII.</span></a> The Three Personalities of the Buddha<br /> +<a href="#XCIX"><span class="small">XCIX.</span></a> The Purpose of Being<br /> +<a href="#C"><span class="small">C.</span></a> The Praise of All the Buddhas<br /> +<br /> +<a href="#TABLE_OF_REFERENCE">Table of Reference</a><br /> +<a href="#ABBREVIATIONS_IN_THE_TABLE_OF_REFERENCE">Abbreviations in the Table of Reference</a><br /> +<a href="#GLOSSARY_OF_NAMES_AND_TERMS">Glossary of Names and Terms</a><br /> +<a href="#INDEX">Index</a><br /> +<a href="#REMARKS_ON_THE_ILLUSTRATIONS_OF_THE_GOSPEL_OF_BUDDHA">Remarks on the illustrations of the Gospel of Buddha</a><br /> +</p> +<hr style="width: 35%;" /> + +<div class="figcenter" style="width: 340px;"> +<img src="images/img_006_xx.jpg" width="340" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + + +<div class="figleft" style="width: 200px;"> +<img src="images/img_007_xxi.jpg" width="200" alt="" title="" /> +</div> + +<div class="figright" style="width: 255px;"> +<img src="images/img_008_xxi.jpg" width="255" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 350px;"> +<img src="images/img_009_xxii.jpg" width="350" alt="" title="" /> +</div> + +<hr style="width: 35%;" /> + +<div class="figcenter" style="width: 300px;"> +<img src="images/img_010_xxiii.jpg" width="300" alt="" title="" /> +</div> + +<hr style="width: 35%;" /> + +<div class="figcenter" style="width: 200px;"> +<img src="images/img_011_xxiv.jpg" width="200" alt="" title="" /> +</div> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> + +<h3><a name="INTRODUCTION" id="INTRODUCTION"></a>INTRODUCTION.</h3> + + + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_012_001.jpg" width="400" alt="" title="" /> +</div> + +<h4><a name="I" id="I"></a>I.</h4> + +<h3>REJOICE!</h3> + + +<p class="bodyB">Rejoice at the glad tidings! The Buddha, our Lord, has found the +root of all evil; he has shown us the way of salvation. <span class="linenum">1</span></p> + +<p class="bodyB">The Buddha dispels the illusions of our mind and redeems us from +the terror of death. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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! <span class="linenum">4</span></p> + +<p class="bodyB">There is balm for the wounded, and there is bread for the hungry. +There is water for<span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span> the thirsty, and there is hope for the +despairing. There is light for those in darkness, and there is +inexhaustible blessing for the upright. <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">The Buddha, our Lord, has revealed the truth. <span class="linenum">8</span></p> + +<p class="bodyB">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. <span class="linenum">9</span></p> + +<p class="bodyB">Rejoice at the glad tidings! <span class="linenum">10</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="II" id="II"></a>II.</h4> + +<h3>SAMSĀRA AND NIRVĀNA.</h3> + + +<p class="bodyB">Look about and contemplate life! <span class="linenum">1</span></p> + +<p class="bodyB">Everything is transient and nothing endures. There is birth and +death, growth and decay; there is combination and separation. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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?<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span><span class="linenum">5</span></p> + +<p class="bodyB">Oh, that we could have cessation of anxiety, that our burning +desires would be extinguished! When shall the mind become +tranquil and composed? <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">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. <span class="linenum">9</span></p> + +<p class="bodyB">Truth knows neither birth nor death; it has no beginning and no +end. Welcome the truth. The truth is the immortal part of mind. <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + +<p class="bodyB">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. <span class="linenum">13</span></p> + +<p class="bodyB">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. <span class="linenum">14</span><span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span></p> + +<p class="bodyB">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. <span class="linenum">15</span></p> + +<p class="bodyB">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. <span class="linenum">16</span></p> + +<p class="bodyB">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. <span class="linenum">17</span></p> + +<p class="bodyB">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. <span class="linenum">18</span></p> + +<p class="bodyB">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. <span class="linenum">19</span></p> + +<p class="bodyB">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. <span class="linenum">20</span></p> + +<p class="bodyB">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.<span class="linenum">21</span></p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></p> + +<h4><a name="III" id="III"></a>III.</h4> + +<h3>TRUTH THE SAVIOUR.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">Truth desires to appear; truth longs to become conscious; truth +strives to know itself. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">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.<span class="linenum">9</span> +<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> +</p> + +<p class="bodyB">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. <span class="linenum">10</span></p> + +<p class="bodyB">Who shall deliver us from the power of self? Who shall save us +from misery? Who shall restore us to a life of blessedness? <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + +<p class="bodyB">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. <span class="linenum">13</span></p> + +<p class="bodyB">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. <span class="linenum">14</span></p> + +<p class="bodyB">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. <span class="linenum">15</span></p> + +<p class="bodyB">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!<span class="linenum">16</span></p> + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 311px;"> +<img src="images/img_013_007.jpg" width="311" alt="" title="" /> +</div> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span></p> + +<h3><a name="PRINCE_SIDDHATTHA_BECOMES_BUDDHA" id="PRINCE_SIDDHATTHA_BECOMES_BUDDHA"></a>PRINCE SIDDHATTHA BECOMES BUDDHA</h3> + +<hr style="width: 65%;" /> +<h4><a name="IV" id="IV"></a>IV.</h4> + +<h3>THE BODHISATTA'S BIRTH</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">His wife Māyā-devī was beautiful as<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> the water-lily and pure in +mind as the lotus. As the Queen of Heaven, she lived on earth, +untainted by desire, and immaculate. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB">The Brahmā-angels took the child and placing him before the +mother said: "Rejoice, O queen, a mighty son has been born unto +thee." <span class="linenum">6</span></p> + +<p class="bodyB">At her couch stood an aged woman imploring the heavens to bless +the child. <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> partial joy but for +the sake of the law they rejoiced, for creation engulfed in the +ocean of pain was now to obtain release. <span class="linenum">9</span></p> + +<p class="bodyB">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. <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">The royal father, pondering the meaning of these signs, was now +full of joy and now sore distressed. <span class="linenum">12</span></p> + +<p class="bodyB">The queen mother, beholding her child and the commotion which his +birth created, felt in her timorous heart the pangs of doubt. <span class="linenum">13</span></p> + +<p class="bodyB">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. <span class="linenum">14</span></p> + +<p class="bodyB">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?" <span class="linenum">15</span></p> + +<p class="bodyB">But Asita's heart rejoiced, and, knowing the king's mind to be +perplexed, he addressed him, saying: <span class="linenum">16</span></p> + +<p class="bodyB">"The king, like the moon when full, should feel great joy, for he +has begotten a wondrously noble son. <span class="linenum">17</span></p> + +<p class="bodyB">"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. <span class="linenum">18</span></p> + +<p class="bodyB">"Banish all anxiety and doubt. The spiritual omens manifested +indicate that the child now born will bring deliverance to the +whole world.<span class="linenum">19</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> +"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. <span class="linenum">20</span></p> + +<p class="bodyB">"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. <span class="linenum">21</span></p> + +<p class="bodyB">"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. <span class="linenum">22</span></p> + +<p class="bodyB">"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. <span class="linenum">23</span></p> + +<p class="bodyB">"The king of the law has come forth to rescue from bondage all +the poor, the miserable, the helpless." <span class="linenum">24</span></p> + +<p class="bodyB">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." <span class="linenum">25</span></p> + +<p class="bodyB">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." <span class="linenum">26</span></p> + +<p class="bodyB">And Pajāpatī wept and promised. <span class="linenum">27</span></p> + +<p class="bodyB">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.<span class="linenum">28</span> +</p> +<p> <span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_014_011.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> +When a year had passed Suddhodana the king made Pajāpatī his +queen and there was never a better stepmother than she.<span class="linenum">29</span></p> + + + +<hr style="width: 65%;" /> + +<h4><a name="V" id="V"></a>V.</h4> + +<h3>THE TIES OF LIFE.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB">He replied to all the questions of the sages; but when he +questioned them, even the wisest among them were silenced. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span> +<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span></p> + +<p class="bodyB">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: <span class="linenum">8</span></p> + +<p class="bodyB">"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." <span class="linenum">9</span></p> + +<p class="bodyB">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. <span class="linenum">10</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="VI" id="VI"></a>VI.</h4> + +<h3>THE THREE WOES.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">The houses of the city were decorated with curtains and banners, +and spectators arranged themselves on either side,<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> 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. <span class="linenum">5</span></p> + +<p class="bodyB">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." <span class="linenum">6</span></p> + +<p class="bodyB">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." <span class="linenum">7</span></p> + +<p class="bodyB">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!" <span class="linenum">8</span></p> + +<p class="bodyB">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. <span class="linenum">9</span></p> + +<p class="bodyB">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." <span class="linenum">10</span></p> + +<p class="bodyB">And Siddhattha was still more moved. All pleasures appeared stale +to him, and he loathed the joys of life. <span class="linenum">11</span></p> + +<p class="bodyB">The charioteer sped the horses on to escape the dreary sight, +when suddenly they were stopped in their fiery course. <span class="linenum">12</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> and flower +garlands; but the men that follow are overwhelmed with grief!" <span class="linenum">13</span></p> + +<p class="bodyB">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." <span class="linenum">14</span></p> + +<p class="bodyB">And the prince was full of awe and terror: "Is this the only dead +man," he asked, "or does the world contain other instances?" <span class="linenum">15</span></p> + +<p class="bodyB">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." <span class="linenum">16</span></p> + +<p class="bodyB">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." <span class="linenum">17</span></p> + + +<p class="bodyB">The charioteer observing the deep impression these sad sights had +made on the prince, turned his horses and drove back to the city. <span class="linenum">18</span></p> + + +<p class="bodyB">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." <span class="linenum">19</span></p> + +<p class="bodyB">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." <span class="linenum">20</span></p> + +<p class="bodyB">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. <span class="linenum">21</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_015_017.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> +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." <span class="linenum">22</span></p> + +<p class="bodyB">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. <span class="linenum">23</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="VII" id="VII"></a>VII.</h4> + +<h3>THE BODHISATTA'S RENUNCIATION.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">While the prince was pondering on the problem of evil, he beheld +with his mind's eye under the jambu-tree a<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> lofty figure endowed +with majesty, calm and dignified. "Whence comest thou, and who +mayst thou be?" asked the prince. <span class="linenum">4</span></p> + +<p class="bodyB">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." <span class="linenum">5</span></p> + +<p class="bodyB">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." <span class="linenum">6</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> 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." <span class="linenum">7</span></p> + +<p class="bodyB">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." <span class="linenum">8</span></p> + +<p class="bodyB">The venerable figure shook his head and replied: "Thou shouldst +know that for seeking a religious life no time can be +inopportune." <span class="linenum">9</span></p> + +<p class="bodyB">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." <span class="linenum">10</span></p> + +<p class="bodyB">The celestial messenger heard the resolution of Siddhattha with +approval. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB">"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. <span class="linenum">14</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> +"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." <span class="linenum">15</span></p> + +<p class="bodyB">Having thus spoken, the vision vanished, and Siddhattha's heart +was filled with peace. He said to himself: <span class="linenum">16</span></p> + +<p class="bodyB">"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. <span class="linenum">17</span></p> + +<p class="bodyB">"The Buddhas are beings whose words cannot fail: there is no +departure from truth in their speech. <span class="linenum">18</span></p> + +<p class="bodyB">"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. <span class="linenum">19</span></p> + +<p class="bodyB">"Verily I shall become a Buddha." <span class="linenum">20</span></p> + +<p class="bodyB">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. <span class="linenum">21</span></p> + +<p class="bodyB">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. <span class="linenum">22</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_016_023.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> +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." <span class="linenum">23</span></p> + +<p class="bodyB">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." <span class="linenum">24</span></p> + +<p class="bodyB">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. <span class="linenum">25</span></p> + +<p class="bodyB">Darkness lay upon the earth, but the stars shone brightly in the +heavens. <span class="linenum">26</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="VIII" id="VIII"></a>VIII.</h4> + +<h3>KING BIMBISĀRA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> The beauty of his +youth was transfigured by holiness and surrounded his head like a +halo. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">Old and young people were moved and said: "This is a noble muni! +His approach is bliss. What a great joy for us!" <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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: <span class="linenum">8</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> 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." <span class="linenum">9</span></p> + +<p class="bodyB">The great Sakyamuni lifted his eyes and replied: <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"Charity is rich in returns; charity is the greatest wealth, for +though it scatters, it brings no repentance. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB">"Indulge in lust but a little, and lust like a child will grow. +Wield worldly power and you will be burdened with cares. <span class="linenum">14</span></p> + +<p class="bodyB">"Better than sovereignty over the earth, better than living in +heaven, better than lordship over all the worlds, is the fruit of +holiness. <span class="linenum">15</span></p> + +<p class="bodyB">"The Bodhisatta has recognized the illusory nature of wealth and +will not take poison as food. <span class="linenum">16</span></p> + +<p class="bodyB">"Will a fish that has been baited still covet the hook, or an +escaped bird love the net? <span class="linenum">17</span></p> + +<p class="bodyB">"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? <span class="linenum">18</span></p> + +<p class="bodyB">"The sick man suffering from fever seeks for a cooling medicine. +Shall we advise him to drink that which will<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> increase the fever? +Shall we quench a fire by heaping fuel upon it? <span class="linenum">19</span></p> + +<p class="bodyB">"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. <span class="linenum">20</span></p> + +<p class="bodyB">"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. <span class="linenum">21</span></p> + +<p class="bodyB">"Therefore, try not to entangle me in new relationships and +duties, nor hinder me from completing the work I have begun. <span class="linenum">22</span></p> + +<p class="bodyB">"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. <span class="linenum">23</span></p> + +<p class="bodyB">"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." <span class="linenum">24</span></p> + +<p class="bodyB">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." <span class="linenum">25</span></p> + +<p class="bodyB">The Bodhisatta parted from the king in friendship and goodwill, +and purposed in his heart to grant his request. <span class="linenum">26</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<h4><a name="IX" id="IX"></a>IX. +<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span></h4> + +<h3>THE BODHISATTA'S SEARCH.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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>I</i> say,' '<i>I</i> know and perceive,' '<i>I</i> come,' and +'<i>I</i> go' or '<i>I</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>I</i> is the one who feels the touch in thy body. The +<i>I</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>I</i> moves thy hands and thy feet. The <i>I</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<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> +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 muñja 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." <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB">"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>I</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. <span class="linenum">6</span></p> + +<p class="bodyB">"How much confusion of thought comes from our interest<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> in self, +and from our vanity when thinking '<i>I</i> am so great,' or '<i>I</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>I</i> am' and +'<i>I</i> shall be' or '<i>I</i> shall not be' do not occur to a clear +thinker. <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB">"All combination is subject to separation, and we cannot escape +birth, disease, old age, and death. Is this a final escape?" <span class="linenum">9</span></p> + +<p class="bodyB">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". <span class="linenum">10</span></p> + +<p class="bodyB">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." <span class="linenum">11</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> 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?" <span class="linenum">12</span></p> + +<p class="bodyB">The Tathāgata meditated deeply on the problems of transmigration +and karma, and found the truth that lies in them. <span class="linenum">13</span></p> + +<p class="bodyB">"The doctrine of karma," he said, "is undeniable, but thy theory +of the ego has no foundation. <span class="linenum">14</span></p> + +<p class="bodyB">"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. <span class="linenum">15</span></p> + +<p class="bodyB">"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>I</i> of yesterday is the father of the +<i>I</i> of to-day, and the karma of my past deeds conditions the fate +of my present existence. <span class="linenum">16</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> 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. <span class="linenum">17</span></p> + +<p class="bodyB">"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>I</i> say' and in the '<i>I</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." <span class="linenum">18</span></p> + +<p class="bodyB">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: <span class="linenum">19</span></p> + +<p class="bodyB">"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. <span class="linenum">20</span></p> + +<p class="bodyB">"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. <span class="linenum">21</span></p> + +<p class="bodyB">"Purify your hearts and cease to kill; that +is true religion. <span class="linenum">22</span></p> + +<p class="bodyB">"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." <span class="linenum">23</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="X" id="X"></a>X. +<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span></h4> + +<h3>URUVELĀ, THE PLACE OF MORTIFICATION.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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." <span class="linenum">4</span></p> + +<p class="bodyB">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". <span class="linenum">5</span></p> + +<p class="bodyB">The Bodhisatta was shrunken and attenuated, and his body was like +a withered branch; but the fame of his<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> holiness spread in the +surrounding countries, and people came from great distances to +see him and receive his blessing. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">He went to bathe in the Nerañjara 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. <span class="linenum">9</span></p> + +<p class="bodyB">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. <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> +Suppressing his grief he wandered on alone, and his disciples said, +"Siddhattha leaves us to seek a more pleasant abode." <span class="linenum">13</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XI" id="XI"></a>XI.</h4> + +<h3>MĀRA THE EVIL ONE.</h3> + + +<p class="bodyB">The Holy One directed his steps to that blessed Bodhi-tree +beneath whose shade he was to accomplish his search. <span class="linenum">1</span></p> + +<p class="bodyB">As he walked, the earth shook and a brilliant light transfigured +the world. <span class="linenum">2</span></p> + +<p class="bodyB">When he sat down the heavens resounded with joy and all living +beings were filled with good cheer. <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_018_037.jpg" width="400" alt="" title="" /> +</div> + + +<p> <span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span></p> + +<p class="bodyB"> +<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> +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: <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"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." <span class="linenum">10</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XII" id="XII"></a>XII.</h4> + +<h3>ENLIGHTENMENT.</h3> + + +<p class="bodyB">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: <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> +"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." <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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: <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> 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. <span class="linenum">9</span></p> + +<p class="bodyB">The Enlightened One saw the four noble truths which point out the +path that leads to Nirvāna or the extinction of self: <span class="linenum">10</span></p> + +<p class="bodyB">The first noble truth is the existence of sorrow. <span class="linenum">11</span></p> + +<p class="bodyB">The second noble truth is the cause of suffering. <span class="linenum">12</span></p> + +<p class="bodyB">The third noble truth is the cessation of sorrow. <span class="linenum">13</span></p> + +<p class="bodyB">The fourth noble truth is the eightfold path that leads to the +cessation of sorrow. <span class="linenum">14</span></p> + +<p class="bodyB">This is the Dharma. This is the truth. This is religion. And the +Enlightened One uttered this stanza: <span class="linenum">15</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"Through many births I sought in vain</span><br /> +<span style="margin-left: 10em;">The Builder of this House of Pain.</span><br /> +<span style="margin-left: 10em;">Now, Builder, thee I plainly see!</span><br /> +<span style="margin-left: 10em;">This is the last abode for me.</span><br /> +<span style="margin-left: 10em;">Thy gable's yoke and rafters broke,</span><br /> +<span style="margin-left: 10em;">My heart has peace. All lust will cease."</span><span class="linenum">16</span><br /> +</p> + +<p class="bodyB">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. <span class="linenum">17</span></p> + +<p class="bodyB">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. <span class="linenum">18</span><span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span></p> + +<p class="bodyB">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. <span class="linenum">19</span></p> + +<p class="bodyB">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. <span class="linenum">20</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XIII" id="XIII"></a>XIII.</h4> + +<h3>THE FIRST CONVERTS.</h3> + + +<p class="bodyB">The Blessed One tarried in solitude seven times seven +days, enjoying the bliss of emancipation. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">This was the first food that the Enlightened One ate after +he attained Buddhahood. <span class="linenum">3</span></p> + +<p class="bodyB">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." <span class="linenum">4</span></p> + +<p class="bodyB">Tapussa and Bhallika were the first that became followers +of the Buddha and they were lay disciples. <span class="linenum">5</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_019_042-d2.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<h4><a name="XIV" id="XIV"></a>XIV. +<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span></h4> + +<h3>BRAHMĀS REQUEST.</h3> + + +<p class="bodyB">The Blessed One having attained Buddhahood while resting under +the shepherd's Nigrodha tree on the banks of the river Nerañjarā, +pronounced this solemn utterance: <span class="linenum">1</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"How blest in happy solitude</span><br /> +<span style="margin-left: 10em;">Is he who hears of truth the call!</span><br /> +<span style="margin-left: 10em;">How blest to be both kind and good,</span><br /> +<span style="margin-left: 10em;">To practice self-restraint to all!</span><br /> +<span style="margin-left: 10em;">How blest from passion to be free,</span><br /> +<span style="margin-left: 10em;">All sensuous joys to let pass by!</span><br /> +<span style="margin-left: 10em;">Yet highest bliss enjoyeth he</span><br /> +<span style="margin-left: 10em;">Who quits the pride of 'I am I.'</span><span class="linenum">2</span><br /> +</p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB">"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." <span class="linenum">6</span></p> + +<p class="bodyB">Māra, the Evil One, on hearing the words of the Blessed Buddha, +approached and said: "Be greeted, thou Holy One.<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span> Thou hast +attained the highest bliss and it is time for thee to enter into +the final Nirvāna." <span class="linenum">7</span></p> + +<p class="bodyB">Then Brahmā Sahampati descended from the heavens and, having +worshipped the Blessed One, said: <span class="linenum">8</span></p> + +<p class="bodyB">"Alas! the world must perish, should the Holy One, the Tathāgata, +decide not to teach the Dharma. <span class="linenum">9</span></p> + +<p class="bodyB">"Be merciful to those that struggle; have compassion upon the +sufferers; pity the creatures who are hopelessly entangled in the +snares of sorrow. <span class="linenum">10</span></p> + +<p class="bodyB">"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." <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + +<p class="bodyB">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." <span class="linenum">13</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> 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!" <span class="linenum">14</span></p> + +<p class="bodyB">Then Brahmā Sahampati understood that the Blessed One had granted +his request and would preach the doctrine. <span class="linenum">15</span></p> + +<div class="figcenter" style="width: 300px;"> +<img src="images/img_020_045.jpg" width="300" alt="" title="" /> +</div> + +<hr style="width: 45%;" /> + +<p class="bodyB"><span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span></p> +<div class="figcenter" style="width: 250px;"> +<img src="images/img_021_046.jpg" width="250" alt="" title="" /> +</div> + + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_022_047.jpg" width="400" alt="" title="" /> +</div> + +<p><span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span></p> +<h3><a name="THE_FOUNDATION_OF_THE_KINGDOM_OF_RIGHTEOUSNESS" id="THE_FOUNDATION_OF_THE_KINGDOM_OF_RIGHTEOUSNESS"></a>THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. +</h3> + + + +<hr style="width: 65%;" /> +<h4><a name="XV" id="XV"></a>XV.</h4> + +<h3>UPAKA.</h3> + + +<p class="bodyB">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." <span class="linenum">1</span></p> + +<p class="bodyB">At that time the five bhikkhus dwelt in the Deer Park at Benares, +and the Blessed<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> 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. <span class="linenum">2</span></p> + +<p class="bodyB">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." <span class="linenum">3</span></p> + +<p class="bodyB">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." <span class="linenum">4</span></p> + +<p class="bodyB">Upaka replied: "Thou professest then, friend, to be Jina, the +conqueror of the world, the absolute one and the holy one." <span class="linenum">5</span></p> + +<p class="bodyB">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." <span class="linenum">6</span></p> + +<p class="bodyB">Upaka shook his head. "Venerable Gotama," he said, "thy way lies +yonder," and taking another road, he went away. <span class="linenum">7</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> + +<h4><a name="XVI" id="XVI"></a>XVI. +<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span></h4> + +<h3>THE SERMON AT BENARES.</h3> + + +<p class="bodyB">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." <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB">"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. <span class="linenum">6</span></p> + +<p class="bodyB">"Reading the Vedas, making offerings to priests, or sacrifices to<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +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. <span class="linenum">7</span></p> + +<p class="bodyB">"Anger, drunkenness, obstinacy, bigotry, deception, envy, +self-praise, disparaging others, superciliousness and evil +intentions constitute uncleanness; not verily the eating of +flesh. <span class="linenum">8</span></p> + +<p class="bodyB">"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! <span class="linenum">9</span></p> + +<p class="bodyB">"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? <span class="linenum">10</span></p> + +<p class="bodyB">"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! <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"Sensuality is enervating; the self-indulgent man is a slave to<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> +his passions, and pleasure-seeking is degrading and vulgar. <span class="linenum">13</span></p> + +<p class="bodyB">"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. <span class="linenum">14</span></p> + +<p class="bodyB">"This is the middle path, O bhikkhus, that keeps aloof from both +extremes." <span class="linenum">15</span></p> + +<p class="bodyB">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. <span class="linenum">16</span></p> + +<p class="bodyB">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. <span class="linenum">17</span></p> + +<p class="bodyB">The Buddha said: <span class="linenum">18</span></p> + +<p class="bodyB">"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. <span class="linenum">19</span></p> + +<p class="bodyB">"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. <span class="linenum">20</span></p> + +<p class="bodyB">"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. <span class="linenum">21</span></p> + +<p class="bodyB">"Now, this, O bhikkhus, is the noble truth concerning suffering: <span class="linenum">22</span> +<span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p> + +<p class="bodyB">"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. <span class="linenum">23</span></p> + +<p class="bodyB">"This, then, O bhikkhus, is the noble truth concerning suffering. <span class="linenum">24</span></p> + +<p class="bodyB">"Now this, O bhikkhus, is the noble truth concerning the origin +of suffering: <span class="linenum">25</span></p> + +<p class="bodyB">"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. <span class="linenum">26</span></p> + +<p class="bodyB">"This, then, O bhikkhus, is the noble truth concerning the origin +of suffering. <span class="linenum">27</span></p> + +<p class="bodyB">"Now this, O bhikkhus, is the noble truth concerning the +destruction of suffering: <span class="linenum">28</span></p> + +<p class="bodyB">"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. <span class="linenum">29</span></p> + +<p class="bodyB">"This, then, O bhikkhus, is the noble truth concerning the +destruction of suffering. <span class="linenum">30</span></p> + +<p class="bodyB">"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: <span class="linenum">31</span></p> + +<p class="bodyB">"Right views; right aspirations; right speech; right behavior; +right livelihood; right effort; right thoughts; and right +contemplation. <span class="linenum">32</span></p> + +<p class="bodyB">"This, then, O bhikkhus, is the noble truth concerning the +destruction of sorrow. <span class="linenum">33</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_023_053.jpg" width="400" alt="" title="" /> +</div> + + +<p class="bodyB"> <span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> +"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. <span class="linenum">34</span></p> + +<p class="bodyB">And when the Blessed One had thus set the royal chariot-wheel of +truth rolling onward, a rapture thrilled through all the +universes. <span class="linenum">35</span></p> + +<p class="bodyB">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. <span class="linenum">36</span></p> + +<p class="bodyB">And when the doctrine was propounded, the venerable Kondañña, 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." <span class="linenum">37</span></p> + +<p class="bodyB">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." <span class="linenum">38</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + +<hr style="width: 65%;" /> + +<h4><a name="XVII" id="XVII"></a>XVII. +<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span></h4> + +<h3>THE SANGHA.</h3> + + +<p class="bodyB">Having pointed out to the five bhikkhus the truth, the Buddha +said: <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"Be like unto brothers; one in love, one in holiness, and one in +your zeal for the truth. <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"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." <span class="linenum">5</span></p> + +<p class="bodyB">And Kondañña 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, Kondañña has +understood the truth." Hence the venerable Kondañña received the +name "Aññata-Kondañña," that is, "Kondañña who has understood the +doctrine." <span class="linenum">6</span></p> + +<p class="bodyB">Then the venerable Kondañña spoke to the Buddha and said: "Lord, +let us receive the ordination from the Blessed One." <span class="linenum">7</span></p> + +<p class="bodyB">And the Buddha said: "Come, O bhikkhus! Well taught is the +doctrine. Lead a holy life for the extinction of suffering." <span class="linenum">8</span></p> + +<p class="bodyB">Then Kondañña and the other bhikkhus uttered three times these +solemn vows: <span class="linenum">9</span></p> + +<p class="bodyB">"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,<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> 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. <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"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." <span class="linenum">12</span></p> + +<p class="bodyB">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. <span class="linenum">13</span></p> + +<p class="bodyB">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: <span class="linenum">14</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> of it, where it would be +despised and contemned, treated shamefully, ridiculed and +censured. <span class="linenum">15</span></p> + +<p class="bodyB">"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. <span class="linenum">16</span></p> + +<p class="bodyB">"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." <span class="linenum">17</span></p> + +<p class="bodyB">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. <span class="linenum">18</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XVIII" id="XVIII"></a>XVIII.</h4> + +<h3>YASA, THE YOUTH OF BENARES.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">The Blessed One saw Yasa, the noble youth, coming from afar. And +Yasa approached and exclaimed: "Alas, what distress! What +tribulations!" <span class="linenum">2</span></p> + +<p class="bodyB">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." <span class="linenum">3</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> +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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">The Tathāgata, knowing his inward thoughts, said: <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"There is no distinction between the layman and the hermit, if +but both have banished the thought of self." <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">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?" <span class="linenum">12</span></p> + +<p class="bodyB">And the Buddha said to Yasa's father: "Come in, sir, thou wilt +find thy son"; and Yasa's father became full of<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> 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: <span class="linenum">13</span></p> + +<p class="bodyB">"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." <span class="linenum">14</span></p> + +<p class="bodyB">Yasa's father was the first lay-member who became the first lay +disciple of the Buddha by pronouncing the threefold formula of +refuge. <span class="linenum">15</span></p> + +<p class="bodyB">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." <span class="linenum">16</span></p> + +<p class="bodyB">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?" <span class="linenum">17</span></p> + +<p class="bodyB">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." <span class="linenum">18</span></p> + +<p class="bodyB">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?" <span class="linenum">19</span></p> + +<p class="bodyB">The Blessed One, having donned his robes, took his alms-bowl and +went with Yasa to the house of the rich<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> merchant. When they had +arrived there, the mother and also the former wife of Yasa +saluted the Blessed One and sat down near him. <span class="linenum">20</span></p> + +<p class="bodyB">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." <span class="linenum">21</span></p> + +<p class="bodyB">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. <span class="linenum">22</span></p> + +<p class="bodyB">Now there were four friends of Yasa belonging to the wealthy +families of Benares. Their names were Vimala, Subāhu, Puññaji, +and Gavampati. <span class="linenum">23</span></p> + +<p class="bodyB">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." <span class="linenum">24</span></p> + +<p class="bodyB">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. <span class="linenum">25</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<h4><a name="XIX" id="XIX"></a>XIX. +<span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span></h4> + +<h3>KASSAPA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">Kassapa was renowned throughout all India, and his name was +honored as one of the wisest men on earth and an authority on +religion. <span class="linenum">2</span></p> + +<p class="bodyB">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." <span class="linenum">3</span></p> + +<p class="bodyB">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." <span class="linenum">4</span></p> + +<p class="bodyB">But the Buddha insisted and Kassapa admitted him to the room +where the sacred fire was kept. <span class="linenum">5</span></p> + +<p class="bodyB">And the Blessed One sat down with his body erect, surrounding +himself with watchfulness. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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." <span class="linenum">8</span></p> + +<p class="bodyB">In the morning the Blessed One showed the dead body<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> of the fiend +to Kassapa, saying: "His fire has been conquered by my fire." <span class="linenum">9</span></p> + +<p class="bodyB">And Kassapa thought to himself. "Sakyamuni is a great samana and +possesses high powers, but he is not holy like me." <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">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?" <span class="linenum">12</span></p> + +<p class="bodyB">The Tathāgata replied: "Didst thou not think, O Kassapa, that it +would be better if I stayed away from the festival?" <span class="linenum">13</span></p> + +<p class="bodyB">And Kassapa was astonished and thought: "Great is Sakyamuni; he +can read my most secret thoughts, but he is not holy like me." <span class="linenum">14</span></p> + +<p class="bodyB">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." <span class="linenum">15</span></p> + +<p class="bodyB">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." <span class="linenum">16</span></p> + +<p class="bodyB">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." <span class="linenum">17</span></p> + +<p class="bodyB">Then Kassapa went to the Jatilas and said: "I am anxious to lead +a religious life under the direction of the<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> great Sakyamuni, who +is the Enlightened One, the Buddha. Do as ye think best." <span class="linenum">18</span></p> + +<p class="bodyB">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." <span class="linenum">19</span></p> + +<p class="bodyB">The Jatilas of Uruvelā now flung their paraphernalia of +fire-worship into the river and went to the Blessed One. <span class="linenum">20</span></p> + +<p class="bodyB">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. <span class="linenum">21</span></p> + +<p class="bodyB">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: <span class="linenum">22</span></p> + +<p class="bodyB">"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." <span class="linenum">23</span></p> + +<p class="bodyB">And the Jatilas rejoiced and took refuge in the Buddha, the +Dharma, and the Sangha. <span class="linenum">24</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XX" id="XX"></a>XX. +<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span></h4> + +<h3>THE SERMON AT RĀJAGAHA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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?" <span class="linenum">3</span></p> + +<p class="bodyB">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?" <span class="linenum">4</span></p> + +<p class="bodyB">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." <span class="linenum">5</span></p> + +<p class="bodyB">The Buddha, perceiving that the whole assembly was ready as a +vessel to receive the doctrine, spoke thus to Bimbisāra the king: <span class="linenum">6</span></p> + +<p class="bodyB">"He who knows the nature of self and understands how the senses +act, finds no room for selfishness, and thus he<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span> will attain +peace unending. The world holds the thought of self, and from +this arises false apprehension. <span class="linenum">7</span></p> + +<p class="bodyB">"Some say that the self endures after death, some say it +perishes. Both are wrong and their error is most grievous. <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> +"Self is an error, an illusion, a dream. Open your eyes and +awaken. See things as they are and ye will be comforted. <span class="linenum">14</span></p> + +<p class="bodyB">"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. <span class="linenum">15</span></p> + +<p class="bodyB">"He who has found there is no self will let go all the lusts and +desires of egotism. <span class="linenum">16</span></p> + +<p class="bodyB">"The cleaving to things, covetousness, and sensuality inherited +from former existences, are the causes of the misery and vanity +in the world. <span class="linenum">17</span></p> + +<p class="bodyB">"Surrender the grasping disposition of selfishness, and you will +attain to that calm state of mind which conveys perfect peace, +goodness, and wisdom." <span class="linenum">18</span></p> + +<p class="bodyB">And the Buddha breathed forth this solemn utterance: <span class="linenum">19</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"Do not deceive, do not despise</span><br /> +<span style="margin-left: 10em;">Each other, anywhere.</span><br /> +<span style="margin-left: 10em;">Do not be angry, nor should ye</span><br /> +<span style="margin-left: 10em;">Secret resentment bear;</span><br /> +<span style="margin-left: 10em;">For as a mother risks her life</span><br /> +<span style="margin-left: 10em;">And watches o'er her child,</span><br /> +<span style="margin-left: 10em;">So boundless be your love to all,</span><br /> +<span style="margin-left: 10em;">So tender, kind and mild.</span><span class="linenum">20</span><br /> +<br /> +<span style="margin-left: 10em;">"Yea, cherish good-will right and left,</span><br /> +<span style="margin-left: 10em;">All round, early and late,</span><br /> +<span style="margin-left: 10em;">And without hindrance, without stint,</span><br /> +<span style="margin-left: 10em;">From envy free and hate,</span><br /> +<span style="margin-left: 10em;">While standing, walking, sitting down,</span><br /> +<span style="margin-left: 10em;">Whate'er you have in mind,</span><br /> +<span style="margin-left: 10em;">The rule of life that's always best</span><br /> +<span style="margin-left: 10em;">Is to be loving-kind.</span><span class="linenum">21</span><br /> +</p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> +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. <span class="linenum">22</span></p> + +<p class="bodyB">"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." <span class="linenum">23</span></p> + +<p class="bodyB">When the Enlightened One had finished his sermon, the Magadha +king said to the Blessed One: <span class="linenum">24</span></p> + +<p class="bodyB">"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. <span class="linenum">25</span></p> + +<p class="bodyB">"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. <span class="linenum">26</span></p> + +<p class="bodyB">"I take my refuge in the Buddha. I take my refuge in the Dharma. +I take my refuge in the Sangha." <span class="linenum">27</span></p> + +<p class="bodyB">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. <span class="linenum">28</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXI" id="XXI"></a>XXI. +<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span></h4> + +<h3>THE KING'S GIFT.</h3> + + +<p class="bodyB">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?" <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">Sakka, the king of the Devas, assuming the appearance of a young +Brahman, walked in front, and said: <span class="linenum">4</span></p> + +<p class="bodyB">"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: <span class="linenum">5</span></p> + +<p class="bodyB"> +<span style="margin-left: 8em;">"So blest is an age in which Buddhas arise,</span><br /> +<span style="margin-left: 8em;">So blest is the truth's proclamation.</span><br /> +<span style="margin-left: 8em;">So blest is the Sangha, concordant and wise,</span><br /> +<span style="margin-left: 8em;">So blest a devout congregation!</span><span class="linenum">6</span><br /> +<br /> +<span style="margin-left: 8em;">"And if by all the truth were known,</span><br /> +<span style="margin-left: 8em;">More seeds of kindness would be sown,</span><br /> +<span style="margin-left: 8em;">And richer crops of good deeds grown."</span><span class="linenum">7</span><br /> +</p> + +<p class="bodyB">When the Blessed One had finished his meal, and had cleansed his +bowl and his hands, the king sat down near him and thought: <span class="linenum">8</span></p> + +<p class="bodyB">"Where may I find a place for the Blessed One to live in, not too +far from the town and not too near, suitable<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> 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." <span class="linenum">9</span></p> + +<p class="bodyB">The king dedicated his garden to the brotherhood, saying: "May +the Blessed One accept my gift." <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXII" id="XXII"></a>XXII.</h4> + +<h3>SĀRIPUTTA AND MOGGALLĀNA.</h3> + + +<p class="bodyB">At that time Sāriputta and Moggallāna, two Brahmans and chiefs of +the followers of Sañjaya, led a religious life. They had promised +each other: "He who first attains Nirvāna shall tell the other +one." <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">Said Sāriputta: "Tell me, venerable monk, it is the substance I +want." And Assaji recited the stanza: <span class="linenum">3</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"The Buddha did the cause unfold</span><br /> +<span style="margin-left: 10em;">Of all the things that spring from causes.</span><br /> +<span style="margin-left: 10em;">And further the great sage has told</span><br /> +<span style="margin-left: 10em;">How finally all passion pauses."</span><span class="linenum">4</span><br /> +</p> + +<p class="bodyB"><span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> +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." <span class="linenum">5</span></p> + +<p class="bodyB">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." <span class="linenum">6</span></p> + +<p class="bodyB">When the Buddha saw Sāriputta and Moggallāna coming from afar, he +said to his disciples, "These two monks are highly auspicious." <span class="linenum">7</span></p> + +<p class="bodyB">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." <span class="linenum">8</span></p> + +<p class="bodyB">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." <span class="linenum">9</span></p> + +<p class="bodyB">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?" <span class="linenum">10</span></p> + +<p class="bodyB">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: <span class="linenum">11</span></p> + +<p class="bodyB">"'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?'" <span class="linenum">12</span></p> + +<p class="bodyB">And the Blessed One proclaimed this verse: +<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"Commit no wrong but good deeds do</span><br /> +<span style="margin-left: 10em;">And let thy heart be pure.</span><br /> +<span style="margin-left: 10em;">All Buddhas teach this doctrine true</span><br /> +<span style="margin-left: 10em;">Which will for aye endure."</span><span class="linenum">13</span><br /> +</p> + +<hr style="width: 65%;" /> + +<h4><a name="XXIII" id="XXIII"></a>XXIII.</h4> + +<h3>ANĀTHAPINDIKA.</h3> + + +<p class="bodyB">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." <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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: <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"Who is it that shapes our lives? Is it Iśvara, a personal +creator? If Iśvara 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 +Iśvara there should be no such thing as sorrow, or calamity, or +evil; for both<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> 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 Iśvara is +overthrown. <span class="linenum">5</span></p> + +<p class="bodyB">"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. <span class="linenum">6</span></p> + +<p class="bodyB">"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? <span class="linenum">7</span></p> + +<p class="bodyB">"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? <span class="linenum">8</span></p> + +<p class="bodyB">"Therefore, we argue that all things that exist are not without +cause. However, neither Iśvara, 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. <span class="linenum">9</span></p> + +<p class="bodyB">"Let us, then, abandon the heresy of worshipping Iśvara 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." <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">"My life is full of work, and having acquired great wealth, I am +surrounded with cares. Yet I enjoy my work, and<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> apply myself to +it with all diligence. Many people are in my employ and depend +upon the success of my enterprises. <span class="linenum">12</span></p> + +<p class="bodyB">"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.' <span class="linenum">13</span></p> + +<p class="bodyB">"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?" <span class="linenum">14</span></p> + +<p class="bodyB">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. <span class="linenum">15</span></p> + +<p class="bodyB">"It is not life and wealth and power that enslave men, but the +cleaving to life and wealth and power. <span class="linenum">16</span></p> + +<p class="bodyB">"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. <span class="linenum">17</span></p> + +<p class="bodyB">"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. <span class="linenum">18</span></p> + +<p class="bodyB">"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;<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span> 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." <span class="linenum">19</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXIV" id="XXIV"></a>XXIV.</h4> + +<h3>THE SERMON ON CHARITY.</h3> + + +<p class="bodyB">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." <span class="linenum">1</span></p> + +<p class="bodyB">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: <span class="linenum">2</span></p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> +"Loving and compassionate he gives with reverence and banishes +all hatred, envy, and anger. <span class="linenum">6</span></p> + +<p class="bodyB">"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. <span class="linenum">7</span></p> + +<p class="bodyB">"We reach the immortal path only by continuous acts of kindliness +and we perfect our souls by compassion and charity." <span class="linenum">8</span></p> + +<p class="bodyB">Anāthapindika invited Sāriputta to accompany him on his return to +Kosala and help him in selecting a pleasant site for the vihāra. <span class="linenum">9</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXV" id="XXV"></a>XXV.</h4> + +<h3>JETAVANA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> +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." <span class="linenum">4</span></p> + +<p class="bodyB">Then Anāthapindika took the land and Jeta the trees, and they +placed them in trust of Sāriputta for the Buddha. <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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." <span class="linenum">8</span></p> + +<p class="bodyB">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."<span class="linenum">9</span></p> + +<p class="bodyB">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: <span class="linenum">10</span></p> + +<p class="bodyB">"Blessed is my unworthy and obscure kingdom that it has met with +so great a fortune. For how can calamities<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> and dangers befall it +in the presence of the Lord of the world, the Dharmarāja, the +King of Truth. <span class="linenum">11</span></p> + +<p class="bodyB">"Now that I have seen thy sacred countenance, let me partake of +the refreshing waters of thy teachings. <span class="linenum">12</span></p> + +<p class="bodyB">"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." <span class="linenum">13</span></p> + +<p class="bodyB">Knowing the tendency of the king's heart, weighed down by avarice +and love of pleasure, the Buddha seized the opportunity and said: <span class="linenum">14</span></p> + +<p class="bodyB">"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. <span class="linenum">15</span></p> + +<p class="bodyB">"And now as I briefly expound the law, let the Mahārāja listen +and weigh my words, and hold fast that which I deliver! <span class="linenum">16</span></p> + +<p class="bodyB">"Our good or evil deeds follow us continually like shadows. <span class="linenum">17</span></p> + +<p class="bodyB">"That which is most needed is a loving heart! <span class="linenum">18</span></p> + +<p class="bodyB">"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. <span class="linenum">19</span></p> + +<p class="bodyB">"Neither ponder on kingly dignity, nor listen to the smooth words +of flatterers. <span class="linenum">20</span></p> + +<p class="bodyB">"There is no profit in vexing oneself by austerities, but +meditate on the Buddha and weigh his righteous law. <span class="linenum">21</span></p> + +<p class="bodyB">"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. <span class="linenum">22</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> +"What profit, then, in practising iniquity? <span class="linenum">23</span></p> + +<p class="bodyB">"All who are wise spurn the pleasures of the body. They loathe +lust and seek to promote their spiritual existence. <span class="linenum">24</span></p> + +<p class="bodyB">"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. <span class="linenum">25</span></p> + +<p class="bodyB">"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. <span class="linenum">26</span></p> + +<p class="bodyB">"The teachings of all religions should center here, for without +wisdom there is no reason. <span class="linenum">27</span></p> + +<p class="bodyB">"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. <span class="linenum">28</span></p> + +<p class="bodyB">"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. <span class="linenum">29</span></p> + +<p class="bodyB">"Since it is impossible to escape the result of our deeds, let us +practise good works. <span class="linenum">30</span></p> + +<p class="bodyB">"Let us guard our thoughts that we do no evil, for as we sow so +shall we reap. <span class="linenum">31</span></p> + +<p class="bodyB">"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.<span class="linenum">32</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> +"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. <span class="linenum">33</span></p> + +<p class="bodyB">"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." <span class="linenum">34</span></p> + +<p class="bodyB">The king listened with reverence and remembered all the words of +the Buddha in his heart. <span class="linenum">35</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXVI" id="XXVI"></a>XXVI.</h4> + +<h3>THE THREE CHARACTERISTICS AND THE UNCREATE.</h3> + + +<p class="bodyB">When the Buddha was staying at the Veluvana, the bamboo grove at +Rājagaha, he addressed the brethren thus: <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span> 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." <span class="linenum">4</span></p> + +<p class="bodyB">And on another occasion the Blessed One dwelt at Sāvatthi in the +Jetavana, the garden of Anāthapindika. <span class="linenum">5</span></p> + +<p class="bodyB">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: <span class="linenum">6</span></p> + +<p class="bodyB">"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?" <span class="linenum">7</span></p> + +<p class="bodyB">And the Blessed One, in this connection, on that occasion, +breathed forth this solemn utterance: <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"There is, O monks, an unborn, unoriginated, uncreated, unformed. +Were there not, O monks, this unborn,<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> unoriginated, uncreated, +unformed, there would be no escape from the world of the born, +originated, created, formed. <span class="linenum">12</span></p> + +<p class="bodyB">"Since, O monks, there is an unborn, unoriginated, uncreated, and +unformed, therefore is there an escape from the born, originated, +created, formed." <span class="linenum">13</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXVII" id="XXVII"></a>XXVII.</h4> + +<h3>THE BUDDHA'S FATHER.</h3> + + +<p class="bodyB">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." <span class="linenum">1</span></p> + +<p class="bodyB">And the messenger said: "O world-honored Tathāgata, thy father +looks for thy coming as the lily longs for the rising of the +sun." <span class="linenum">2</span></p> + +<p class="bodyB">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." <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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,<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> the Blessed One, the +Holy One, Lord of truth, and teacher of mankind. <span class="linenum">5</span></p> + +<p class="bodyB">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!" <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">"I would offer thee my kingdom," said the king, "but if I did, +thou wouldst account it but as ashes." <span class="linenum">9</span></p> + +<p class="bodyB">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." <span class="linenum">10</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> Now that thou hast found the path, thou canst preach +the law of immortality to all the world that yearns for +deliverance." <span class="linenum">11</span></p> + +<p class="bodyB">The king returned to the palace, while the Buddha remained in the +grove before the city. <span class="linenum">12</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXVIII" id="XXVIII"></a>XXVIII.</h4> + +<h3>YASODHARĀ.</h3> + + +<p class="bodyB">On the next morning the Buddha took his bowl and set out to beg +his food. <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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?" <span class="linenum">3</span></p> + +<p class="bodyB">And the Buddha replied: "It is the custom of my race." <span class="linenum">4</span></p> + +<p class="bodyB">But the king said: "How can this be? Thou art descended from +kings, and not one of them ever begged for food." <span class="linenum">5</span></p> + +<p class="bodyB">"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." <span class="linenum">6</span></p> + +<p class="bodyB">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:" <span class="linenum">7</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> +And the Blessed One recited the following stanza:</p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"Rise from dreams and loiter not</span><br /> +<span style="margin-left: 10em;">Open to truth thy mind.</span><br /> +<span style="margin-left: 10em;">Practise righteousness and thou</span><br /> +<span style="margin-left: 10em;">Eternal bliss shalt find."</span><span class="linenum">8</span><br /> +</p> + +<p class="bodyB">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." <span class="linenum">9</span></p> + +<p class="bodyB">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. <span class="linenum">10</span></p> + +<p class="bodyB">"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." <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + +<p class="bodyB">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. <span class="linenum">13</span></p> + +<p class="bodyB">Remembering, however, that Suddhodana was present, she felt +ashamed, and rising, seated herself reverently at a little +distance. <span class="linenum">14</span></p> + +<p class="bodyB">The king apologized for the princess, saying: "This arises from +her deep affection, and is more than a temporary<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> 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." <span class="linenum">15</span></p> + +<p class="bodyB">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.<span class="linenum">16</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXIX" id="XXIX"></a>XXIX.</h4> + +<h3>RĀHULA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">Ānanda was a man after the heart of the Blessed One; he was his +most beloved disciple, profound in comprehension<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> and gentle in +spirit. And Ānanda remained always near the Blessed Master of +truth, until death parted them <span class="linenum">2</span></p> + +<p class="bodyB">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: <span class="linenum">3</span></p> + +<p class="bodyB">"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." <span class="linenum">4</span></p> + +<p class="bodyB">Rāhula replied: "I know of no father but the king. Who is my +father?" <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">Rāhula then went to the Buddha, and looking up into his face said +without fear and with much affection: "My father!" <span class="linenum">7</span></p> + +<p class="bodyB">And standing near by him, he added: "O samana, even thy shadow is +a place of bliss!" <span class="linenum">8</span></p> + +<p class="bodyB">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. <span class="linenum">9</span></p> + +<p class="bodyB">No one prevented the boy, nor did the Blessed One himself. <span class="linenum">10</span></p> + +<p class="bodyB">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." <span class="linenum">11</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> 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?" <span class="linenum">12</span></p> + +<p class="bodyB">And Rāhula replied with firmness: "I do. I want to join the +brotherhood of the Buddha." <span class="linenum">13</span></p> + +<p class="bodyB">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. <span class="linenum">14</span></p> + + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_024_088.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_025_089.jpg" width="400" alt="" title="" /> +</div> +<h3><a name="CONSOLIDATION_OF_THE_BUDDHAS_RELIGION" id="CONSOLIDATION_OF_THE_BUDDHAS_RELIGION"></a>CONSOLIDATION OF THE BUDDHA'S RELIGION.</h3> + + + +<hr style="width: 65%;" /> +<h4><a name="XXX" id="XXX"></a>XXX.</h4> + +<h3>JĪVAKA, THE PHYSICIAN.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">When the Blessed One retired from the world,<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> he recognized at +once the error of the naked ascetics, and, considering the +indecency of their habit, clad himself in cast-off rags. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">One of the brethren suffered from a sore on his foot, and the +Blessed One enjoined the bhikkhus to wear foot-coverings. <span class="linenum">5</span></p> + +<p class="bodyB">Now it happened that a disease befell the body of the Blessed One +himself, and Ānanda went to Jīvaka, physician to Bimbisāra, the +king. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">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." <span class="linenum">8</span></p> + +<p class="bodyB">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." <span class="linenum">9</span></p> + +<p class="bodyB">The Buddha replied: "The Tathāgatas, Jīvaka, do not grant boons +before they know what they are."<span class="linenum">10</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> +Jīvaka said: "Lord, it is a proper and unobjectionable request." <span class="linenum">11</span></p> + +<p class="bodyB">"Speak, Jīvaka," said the Blessed One. <span class="linenum">12</span></p> + +<p class="bodyB">"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." <span class="linenum">13</span></p> + +<p class="bodyB">The Blessed One accepted the suit, and after having delivered a +religious discourse, he addressed the bhikkhus thus: <span class="linenum">14</span></p> + +<p class="bodyB">"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." <span class="linenum">15</span></p> + +<p class="bodyB">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. <span class="linenum">16</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXXI" id="XXXI"></a>XXXI.</h4> + +<h3>THE BUDDHA'S PARENTS ATTAIN NIRVĀNA.</h3> + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">And it is said that the Blessed One, for the sake of preaching to +his mother Māyā-devī, ascended to heaven and dwelt<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> with the +devas. Having concluded his pious mission, he returned to the +earth and went about again, converting those who listened to his +teachings. <span class="linenum">2</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXXII" id="XXXII"></a>XXXII.</h4> + +<h3>WOMEN ADMITTED TO THE SANGHA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">Then the venerable Ānanda addressed the Blessed One thus: <span class="linenum">3</span></p> + +<p class="bodyB">"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?" <span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +"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." <span class="linenum">6</span></p> + +<p class="bodyB">Pajāpatī was the first woman to become a disciple of the Buddha +and to receive the ordination as a bhikkhunī. <span class="linenum">7</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXXIII" id="XXXIII"></a>XXXIII.</h4> + +<h3>THE BHIKKHUS' CONDUCT TOWARD WOMEN.</h3> + + +<p class="bodyB">The bhikkhus came to the Blessed One and asked him: <span class="linenum">1</span></p> + +<p class="bodyB">"O Tathāgata, our Lord and Master, what conduct toward women dost +thou prescribe to the samanas who have left the world?" <span class="linenum">2</span></p> + +<p class="bodyB">And the Blessed One said: <span class="linenum">3</span></p> + +<p class="bodyB">"Guard against looking on a woman. <span class="linenum">4</span></p> + +<p class="bodyB">"If ye see a woman, let it be as though ye saw her not, and have +no conversation with her. <span class="linenum">5</span></p> + +<p class="bodyB">"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.' <span class="linenum">6</span></p> + +<p class="bodyB">"If the woman be old, regard her as your mother, if young, as +your sister, if very young, as your child. <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"Cover your heads with the helmet of right thought, and fight +with fixed resolve against the five desires. <span class="linenum">10</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> +"Lust beclouds a man's heart, when it is confused with woman's +beauty, and the mind is dazed. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB">"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. <span class="linenum">14</span></p> + +<p class="bodyB">"How then ought ye to guard yourselves? <span class="linenum">15</span></p> + +<p class="bodyB">"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. <span class="linenum">16</span></p> + +<p class="bodyB">"Therefore, I say, restrain the heart, give it no unbridled +license." <span class="linenum">17</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXXIV" id="XXXIV"></a>XXXIV.</h4> + +<h3>VISĀKHĀ.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> +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." <span class="linenum">4</span></p> + +<p class="bodyB">Said the Blessed One: "The Tathāgatas, O Visākhā, grant no boons +until they know what they are." <span class="linenum">5</span></p> + +<p class="bodyB">Visākhā replied: "Befitting, Lord, and unobjectionable are the +boons I ask." <span class="linenum">6</span></p> + +<p class="bodyB">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." <span class="linenum">7</span></p> + +<p class="bodyB">Said the Buddha: "But what circumstance is it, O Visākhā, that +thou hast in view in asking these eight boons of the Tathāgata?" <span class="linenum">8</span></p> + +<p class="bodyB">And Visākhā replied: <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"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,<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> Lord, that I had in view in desiring +to provide the Sangha my life long with food for incoming +bhikkhus. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"Fourthly, Lord, if a sick bhikkhu does not obtain suitable food, +his sickness may increase upon him, and he may die. <span class="linenum">13</span></p> + +<p class="bodyB">"Fifthly, Lord, a bhikkhu who is waiting upon the sick will lose +his opportunity of going out to seek food for himself. <span class="linenum">14</span></p> + +<p class="bodyB">"Sixthly, Lord, if a sick bhikkhu does not obtain suitable +medicines, his sickness may increase upon him, and he may die. <span class="linenum">15</span></p> + +<p class="bodyB">"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. <span class="linenum">16</span></p> + +<p class="bodyB">"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. <span class="linenum">17</span></p> + +<p class="bodyB">"These are the circumstances, Lord, that I had in view." <span class="linenum">18</span></p> + +<p class="bodyB">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?" <span class="linenum">19</span></p> + +<p class="bodyB">Visākhā replied: <span class="linenum">20</span></p> + +<p class="bodyB">"Bhikkhus who have spent the rainy seasons in various places will +come, Lord, to Sāvatthi to visit the Blessed<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> 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. <span class="linenum">21</span></p> + +<p class="bodyB">"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.' <span class="linenum">22</span></p> + +<p class="bodyB">"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." <span class="linenum">23</span></p> + +<p class="bodyB">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." <span class="linenum">24</span></p> + +<p class="bodyB">And the Blessed One gave thanks to Visākhā in these verses: <span class="linenum">25</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> +<span style="margin-left: 10em;">"O noble woman of an upright life,</span><br /> +<span style="margin-left: 10em;">Disciple of the Blessed One, thou givest</span><br /> +<span style="margin-left: 10em;">Unstintedly in purity of heart.</span><span class="linenum">26</span><br /> +<br /> +<span style="margin-left: 10em;">"Thou spreadest joy, assuagest pain,</span><br /> +<span style="margin-left: 10em;">And verily thy gift will be a blessing</span><br /> +<span style="margin-left: 10em;">As well to many others as to thee."</span><span class="linenum">27</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXXV" id="XXXV"></a>XXXV.</h4> + +<h3>THE UPOSATHA AND PĀTIMOKKHA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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?" <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span> 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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">And the Blessed One said: "The Pātimokkha must be recited in this +way: <span class="linenum">8</span></p> + +<p class="bodyB">"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.' <span class="linenum">9</span></p> + +<p class="bodyB">"And the bhikkhus shall reply: 'We hear it well and we +concentrate well our minds on it, all of us.' <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">'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<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> not confess an existing +offence which he remembers, he commits an intentional falsehood. <span class="linenum">12</span></p> + +<p class="bodyB">'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.'" <span class="linenum">13</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XXXVI" id="XXXVI"></a>XXXVI.</h4> + +<h3>THE SCHISM.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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." <span class="linenum">3</span></p> + +<p class="bodyB">Thus altercations and quarrels arose, and the Sangha was divided +into two parties, reviling and slandering each other. <span class="linenum">4</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> +And all these happenings were reported to the Blessed One. <span class="linenum">5</span></p> + +<p class="bodyB">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." <span class="linenum">6</span></p> + +<p class="bodyB">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." <span class="linenum">7</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> 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." <span class="linenum">8</span></p> + +<p class="bodyB">And the Blessed One reprimanded the quarrelsome bhikkhus saying +to them: <span class="linenum">9</span></p> + +<p class="bodyB">"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.' <span class="linenum">10</span></p> + +<p class="bodyB">"For not by hatred is hatred appeased. Hatred is appeased by +not-hatred. This is an eternal law. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB">"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. <span class="linenum">14</span></p> + +<p class="bodyB">"With fools there is no companionship. Rather than to live with +men who are selfish, vain, quarrelsome, and obstinate let a man +walk alone." <span class="linenum">15</span></p> + +<p class="bodyB">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. <span class="linenum">16</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_019_042-d2.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<p> <span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span></p> +<h4><a name="XXXVII" id="XXXVII"></a>XXXVII.</h4> + +<h3>THE RE-ESTABLISHMENT OF CONCORD.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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." <span class="linenum">3</span></p> + +<p class="bodyB">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." <span class="linenum">4</span></p> + +<p class="bodyB">"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." <span class="linenum">5</span></p> + +<p class="bodyB">And Pājapatī, the matron, asked the Blessed One for advice, and +the Blessed One said: "Let both parties enjoy<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> 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." <span class="linenum">6</span></p> + +<p class="bodyB">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?" <span class="linenum">7</span></p> + +<p class="bodyB">And the Blessed One said: <span class="linenum">8</span></p> + +<p class="bodyB">"If the Sangha declares the re-establishment of concord without +having inquired into the matter, the declaration is neither right +nor lawful. <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"The concord re-established in the spirit and in the letter is +alone right and lawful." <span class="linenum">12</span></p> + +<p class="bodyB">And the Blessed One addressed the bhikkhus and told them the +story of Prince Dīghāvu, the Long-lived. He said: <span class="linenum">13</span></p> + +<p class="bodyB">"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.' <span class="linenum">14</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> 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. <span class="linenum">15</span></p> + +<p class="bodyB">"And the queen bore him a son and they called him Dīghāvu. <span class="linenum">16</span></p> + +<p class="bodyB">"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. <span class="linenum">17</span></p> + +<p class="bodyB">"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. <span class="linenum">18</span></p> + +<p class="bodyB">"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. <span class="linenum">19</span></p> + +<p class="bodyB">"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.' <span class="linenum">20</span></p> + +<p class="bodyB">"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. <span class="linenum">21</span></p> + +<p class="bodyB">"When king Brahmadatta heard of it, he became afraid, for he +thought, 'Dīghāvu, the son of king Dīghīti, is a<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> wise youth and +he will take revenge for the death of his parents. If he espies a +favorable opportunity, he will assassinate me.' <span class="linenum">22</span></p> + +<p class="bodyB">"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. <span class="linenum">23</span></p> + +<p class="bodyB">"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.' <span class="linenum">24</span></p> + +<p class="bodyB">"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. <span class="linenum">25</span></p> + +<p class="bodyB">"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. <span class="linenum">26</span></p> + +<p class="bodyB">"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. <span class="linenum">27</span></p> + +<p class="bodyB"> +<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> +"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. <span class="linenum">28</span></p> + +<p class="bodyB">"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.' <span class="linenum">29</span></p> + +<p class="bodyB">"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.' <span class="linenum">30</span></p> + +<p class="bodyB">"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.' <span class="linenum">31</span></p> + +<p class="bodyB">"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.' <span class="linenum">32</span></p> + +<p class="bodyB">"And the king said: 'Well, my dear Dīghāvu, then grant me my +life, and I will grant thee thine.' <span class="linenum">33</span></p> + +<p class="bodyB">"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. <span class="linenum">34</span></p> + +<p class="bodyB">"And king Brahmadatta of Kāsi said to young Dīghāvu: +<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> '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?' <span class="linenum">35</span></p> + +<p class="bodyB">"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.' <span class="linenum">36</span></p> + +<p class="bodyB">"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." <span class="linenum">37</span></p> + +<p class="bodyB">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." <span class="linenum">38</span></p> + +<p class="bodyB">Then the bhikkhus met in conference; they discussed their +differences in mutual good will, and the concord of the Sangha +was re-established. <span class="linenum">39</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<p> <span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span></p> +<h4><a name="XXXVIII" id="XXXVIII"></a>XXXVIII.</h4> + +<h3>THE BHIKKHUS REBUKED.</h3> + + +<p class="bodyB">And it happened that the Blessed One walked up and down in the +open air unshod. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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?" <span class="linenum">3</span></p> + +<p class="bodyB">And the Blessed One was filled with anxiety for the welfare of +the truth; and he continued: <span class="linenum">4</span></p> + +<p class="bodyB">"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" <span class="linenum">5</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span></p> +<h4><a name="XXXIX" id="XXXIX"></a>XXXIX.</h4> + +<h3>DEVADATTA.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">Soon afterwards the Blessed One himself came to Rājagaha and +stayed at the Veluvana vihāra. <span class="linenum">3</span></p> + +<p class="bodyB">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." <span class="linenum">4</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> 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." <span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">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." <span class="linenum">7</span></p> + +<p class="bodyB">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. <span class="linenum">8</span></p> + +<p class="bodyB">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,<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> suffering greatly from the pangs of +his conscience, went to the Blessed One and sought peace in his +distress. <span class="linenum">9</span></p> + +<p class="bodyB">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. <span class="linenum">10</span></p> + +<p class="bodyB">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. <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XL" id="XL"></a>XL.</h4> + +<h3>NAME AND FORM.</h3> + + +<p class="bodyB">On one occasion the Blessed One entered the assembly hall and the +brethren hushed their conversation. <span class="linenum">1</span></p> + +<p class="bodyB">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?" <span class="linenum">2</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> +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?" <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">"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.'" <span class="linenum">5</span></p> + +<p class="bodyB">"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. <span class="linenum">6</span></p> + +<p class="bodyB">"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.' <span class="linenum">7</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> +"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.' <span class="linenum">8</span></p> + +<p class="bodyB">"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.' <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> +"There is not a self residing in Name and Form, but the +cooperation of the conformations produces what people call a man. <span class="linenum">13</span></p> + +<p class="bodyB">"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. <span class="linenum">14</span></p> + +<p class="bodyB">"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. <span class="linenum">15</span></p> + +<p class="bodyB">"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. <span class="linenum">16</span></p> + +<p class="bodyB">"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. <span class="linenum">17</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> 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. <span class="linenum">18</span></p> + +<p class="bodyB">"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. <span class="linenum">19</span></p> + +<p class="bodyB">"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. <span class="linenum">20</span></p> + +<p class="bodyB">"The body moves about like a cart. Therefore 'tis said: <span class="linenum">21</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"As ships are by the wind impelled,</span><br /> +<span style="margin-left: 10em;">As arrows from their bowstrings speed,</span><br /> +<span style="margin-left: 10em;">So likewise when the body moves</span><br /> +<span style="margin-left: 10em;">The windy element must lead.</span><span class="linenum">22</span><br /> +<br /> +<span style="margin-left: 10em;">"Machines are geared to work by ropes;</span><br /> +<span style="margin-left: 10em;">So too this body is, in fact,</span><br /> +<span style="margin-left: 10em;">Directed by a mental pull</span><br /> +<span style="margin-left: 10em;">Whene'er it stand or sit or act.</span><span class="linenum">23</span><br /> +<br /> +<span style="margin-left: 10em;">"No independent self is here</span><br /> +<span style="margin-left: 10em;">That could intrinsic forces prove</span><br /> +<span style="margin-left: 10em;">To make man act without a cause,</span><br /> +<span style="margin-left: 10em;">To make him stand or walk or move.</span><span class="linenum">24</span><br /> +</p> + +<p class="bodyB">"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. <span class="linenum">25</span></p> + +<p class="bodyB">"Thus says the pleasure-promising tempter: <span class="linenum">26</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"So long as to the things</span><br /> +<span style="margin-left: 10em;">Called 'mine' and 'I' and 'me'</span><br /> +<span style="margin-left: 10em;">Thine anxious heart still clings,</span><br /> +<span style="margin-left: 10em;">My snares thou canst not flee."</span><span class="linenum">27</span><br /> +</p> + +<p class="bodyB"><span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> +"The faithful disciple replies: <span class="linenum">28</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"Naught's mine and naught of me,</span><br /> +<span style="margin-left: 10em;">The self I do not mind!</span><br /> +<span style="margin-left: 10em;">Thus Māra, I tell thee,</span><br /> +<span style="margin-left: 10em;">My path thou canst not find."</span><span class="linenum">29</span><br /> +</p> + +<p class="bodyB">"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. <span class="linenum">30</span></p> + +<p class="bodyB">"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. <span class="linenum">31</span></p> + +<p class="bodyB">"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. <span class="linenum">32</span></p> + +<p class="bodyB">"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? <span class="linenum">33</span></p> + +<p class="bodyB">"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. <span class="linenum">34</span></p> + +<p class="bodyB">"Let all then here perform good deeds, For future weal a treasure +store; There to reap crops from noble seeds, A bliss increasing +evermore." <span class="linenum">35</span></p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span></p> +<h4><a name="XLI" id="XLI"></a>XLI.</h4> + +<h3>THE GOAL.</h3> + + +<p class="bodyB">And the Blessed One thus addressed the bhikkhus: <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"All creatures are what they are through the karma of their deeds +done in former and in present existences. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB">"Having attained this higher birth, I have found the truth and +have taught you the noble path that leads to the city of peace. <span class="linenum">6</span></p> + +<p class="bodyB">"I have shown you the way to the lake of Ambrosia, which washes +away all evil desire. <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"He is like unto the lotus which grows in the water, yet not a +drop of water adheres to its petals. <span class="linenum">10</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> +"The man who walks in the noble path lives in the world, and yet +his heart is not defiled by worldly desires. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB">"This is true deliverance; this is salvation; this is heaven and +the bliss of a life immortal." <span class="linenum">14</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XLII" id="XLII"></a>XLII.</h4> + +<h3>MIRACLES FORBIDDEN.</h3> + + +<p class="bodyB">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." <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span> +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. <span class="linenum">3</span></p> + +<p class="bodyB">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 +suffer from the famine. <span class="linenum">4</span></p> + +<p class="bodyB">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?" <span class="linenum">5</span></p> + +<p class="bodyB">And Sāriputta replied: <span class="linenum">6</span></p> + +<p class="bodyB">"An ordained disciple must not commit any unchaste act. The +disciple who commits an unchaste act is no longer a disciple of +the Sakyamuni. <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"These are the three great prohibitions." <span class="linenum">10</span></p> + +<p class="bodyB">And the Blessed One addressed the bhikkhus and said: <span class="linenum">11</span></p> + +<p class="bodyB">"There is another great prohibition which I declare to you: <span class="linenum">12</span></p> + +<p class="bodyB"> +<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> +"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. <span class="linenum">13</span></p> + +<p class="bodyB">"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." <span class="linenum">14</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XLIII" id="XLIII"></a>XLIII.</h4> + +<h3>THE VANITY OF WORLDLINESS.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">And a man came to him and said: "My heart is nervous and excited, +for I see people die. I am not anxious about<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> others, but I +tremble because of myself. Help me; cure me of my fear." <span class="linenum">4</span></p> + +<p class="bodyB">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?" <span class="linenum">5</span></p> + +<p class="bodyB">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: <span class="linenum">6</span></p> + +<p class="bodyB"> +<span style="margin-left: 2.5em;">"Unless refuge you take in the Buddha and find in Nirvāna rest</span><br /> +<span style="margin-left: 2.5em;">Your life is but vanity—empty and desolate vanity.</span><br /> +<span style="margin-left: 2.5em;">To see the world is idle, and to enjoy life is empty.</span><br /> +<span style="margin-left: 2.5em;">The world, including man, is but like a phantom, and the +hope of heaven is as a mirage.</span><span class="linenum">7</span><br /> +<br /> +<span style="margin-left: 2.5em;">"The worldling seeks pleasures fattening himself like a +caged fowl.</span><br /> +<span style="margin-left: 2.5em;">But the Buddhist saint flies up to the sun like the wild crane.</span><br /> +<span style="margin-left: 2.5em;">The fowl in the coop has food but will soon be boiled +in the pot.</span><br /> +<span style="margin-left: 2.5em;">No provisions are given to the wild crane, but the heavens +and the earth are his."</span><span class="linenum">8</span><br /> +<br /> +<span style="margin-left: 2.5em;">The poet said: "The times are hard and teach the people</span><br /> +<span style="margin-left: 2.5em;">a lesson; yet do they not heed it." And he composed</span><br /> +<span style="margin-left: 2.5em;">another poem on the vanity of worldliness:</span><span class="linenum">9</span><br /> +<br /> +<span style="margin-left: 2.5em;">"It is good to reform, and it is good to exhort people to reform.</span><br /> +<span style="margin-left: 2.5em;">The things of the world will all be swept away.</span><br /> +<span style="margin-left: 2.5em;">Let others be busy and buried with care.</span><br /> +<span style="margin-left: 2.5em;">My mind all unvexed shall be pure.</span><span class="linenum">10</span><br /> +<br /> +<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> +<span style="margin-left: 2.5em;">"After pleasures they hanker and find no satisfaction;</span><br /> +<span style="margin-left: 2.5em;">Riches they covet and can never have enough.</span><br /> +<span style="margin-left: 2.5em;">They are like unto puppets held up by a string.</span><br /> +<span style="margin-left: 2.5em;">When the string breaks they come down with a shock.</span><span class="linenum">11</span><br /> +<br /> +<span style="margin-left: 2.5em;">"In the domain of death there are neither great nor small;</span><br /> +<span style="margin-left: 2.5em;">Neither gold nor silver is used, nor precious jewels.</span><br /> +<span style="margin-left: 2.5em;">No distinction is made between the high and the low.</span><br /> +<span style="margin-left: 2.5em;">And daily the dead are buried beneath the fragrant sod.</span><span class="linenum">12</span><br /> +<br /> +<span style="margin-left: 2.5em;">"Look at the sun setting behind the western hills.</span><br /> +<span style="margin-left: 2.5em;">You lie down to rest, but soon the cock will announce morn.</span><br /> +<span style="margin-left: 2.5em;">Reform to-day and do not wait until it be too late.</span><br /> +<span style="margin-left: 2.5em;">Do not say it is early, for the time quickly passes by.</span><span class="linenum">13</span><br /> +<br /> +<span style="margin-left: 2.5em;">"It is good to reform and it is good to exhort people to reform.</span><br /> +<span style="margin-left: 2.5em;">It is good to lead a righteous life and take refuge in the Buddha's name.</span><br /> +<span style="margin-left: 2.5em;">Your talents may reach to the skies, your wealth may be untold—</span><br /> +<span style="margin-left: 2.5em;">But all is in vain unless you attain the peace of Nirvāna."</span><span class="linenum">14</span><br /> +</p> + + + +<hr style="width: 65%;" /> +<h4><a name="XLIV" id="XLIV"></a>XLIV.</h4> + +<h3>SECRECY AND PUBLICITY.</h3> + + +<p class="bodyB">The Buddha said: "Three things, O disciples, are characterized by +secrecy: love affairs, priestly wisdom, and all aberrations from +the path of truth. <span class="linenum">1</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> publicity; all +those who stray from the path of truth, O disciples, seek secrecy +and shun publicity. <span class="linenum">2</span></p> + +<p class="bodyB">"Three things, O disciples, shine before the world and cannot be +hidden. What are the three? <span class="linenum">3</span></p> + +<p class="bodyB">"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." <span class="linenum">4</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XLV" id="XLV"></a>XLV.</h4> + +<h3>THE ANNIHILATION OF SUFFERING.</h3> + + +<p class="bodyB">And the Buddha said: "What, my friends, is evil? <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"And what, my friends, is the root of evil? <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"What, however, is good? <span class="linenum">5</span></p> + +<p class="bodyB">"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. <span class="linenum">6</span></p> + +<p class="bodyB">"And what, my friends, is the root of the good? <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> +"What, however, O brethren, is suffering? What is the origin of +suffering? What is the annihilation of suffering? <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"And what, O brethren, is the origin of suffering? <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"And what is the annihilation of suffering? <span class="linenum">13</span></p> + +<p class="bodyB">"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. <span class="linenum">14</span></p> + +<p class="bodyB">"And what, O brethren, is the path that leads to the annihilation +of suffering? <span class="linenum">15</span></p> + +<p class="bodyB">"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. <span class="linenum">16</span></p> + +<p class="bodyB">"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." <span class="linenum">17</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_019_042-d2.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span></p> +<h4><a name="XLVI" id="XLVI"></a>XLVI.</h4> + +<h3>AVOIDING THE TEN EVILS.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"I exhort you to avoid the ten evils: <span class="linenum">3</span></p> + +<p class="bodyB">"I. Kill not, but have regard for life. <span class="linenum">4</span></p> + +<p class="bodyB">"II. Steal not, neither do ye rob; but help everybody to be +master of the fruits of his labor. <span class="linenum">5</span></p> + +<p class="bodyB">"III. Abstain from impurity, and lead a life of chastity. <span class="linenum">6</span></p> + +<p class="bodyB">"IV. Lie not, but be truthful. Speak the truth with discretion, +fearlessly and in a loving heart. <span class="linenum">7</span></p> + +<p class="bodyB">"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. <span class="linenum">8</span></p> + +<p class="bodyB">"VI. Swear not, but speak decently and with dignity. <span class="linenum">9</span></p> + +<p class="bodyB">"VII. Waste not the time with gossip, but speak to the purpose or +keep silence. <span class="linenum">10</span></p> + +<p class="bodyB">"VIII. Covet not, nor envy, but rejoice at the fortunes of other +people. <span class="linenum">11</span></p> + +<p class="bodyB">"IX. Cleanse your heart of malice and cherish no hatred, not even +against your enemies; but embrace all living beings with +kindness. <span class="linenum">12</span></p> + +<p class="bodyB">"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." <span class="linenum">13</span></p> + + + +<hr style="width: 65%;" /> +<p> <span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p> +<h4><a name="XLVII" id="XLVII"></a>XLVII.</h4> + +<h3>THE PREACHER'S MISSION.</h3> + + +<p class="bodyB">And the Blessed One said to his disciples: <span class="linenum">1</span></p> + +<p class="bodyB">"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. <span class="linenum">2</span></p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"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. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB">"All who come to hear the doctrine, the preacher must receive +with benevolence, and his sermon must be without invidiousness. <span class="linenum">6</span></p> + +<p class="bodyB">"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. <span class="linenum">7</span></p> + +<p class="bodyB">"Clad in a clean robe, dyed with good color, with appropriate +undergarments, he must ascend the pulpit<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> with a mind free from +blame and at peace with the whole world. <span class="linenum">8</span></p> + +<p class="bodyB">"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. <span class="linenum">9</span></p> + +<p class="bodyB">"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. <span class="linenum">10</span></p> + +<p class="bodyB">"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. <span class="linenum">11</span></p> + +<p class="bodyB">"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. <span class="linenum">12</span></p> + +<p class="bodyB">"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. <span class="linenum">13</span></p> + +<p class="bodyB">"A preacher must be full of energy and cheerful hope, never +tiring and never despairing of final success. <span class="linenum">14</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> 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. <span class="linenum">15</span></p> + +<p class="bodyB">"When after some time of digging he sees that the sand becomes +moist, he accepts it as a token that the water is near. <span class="linenum">16</span></p> + +<p class="bodyB">"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. <span class="linenum">17</span></p> + +<p class="bodyB">"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. <span class="linenum">18</span></p> + +<p class="bodyB">"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. <span class="linenum">19</span></p> + +<p class="bodyB">"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. <span class="linenum">20</span></p> + +<p class="bodyB">"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." <span class="linenum">21</span></p> + +<p class="bodyB">When the Blessed One had thus spoken, the disciples said: <span class="linenum">22</span></p> + +<p class="bodyB">"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! <span class="linenum">23</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> +"We shall do, O Lord, what the Tathāgata commands. We shall +fulfil his behest; the Lord shall find us obedient to his words." <span class="linenum">24</span></p> + +<p class="bodyB">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. <span class="linenum">25</span></p> + +<p class="bodyB">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." <span class="linenum">26</span></p> + +<div class="figcenter" style="width: 450px;"> +<img src="images/img_026_130.jpg" width="450" alt="" title="" /> +</div> + + +<hr style="width: 65%;" /> + + +<p><span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_027_131.jpg" width="400" alt="" title="" /> +</div> + + +<h3><a name="THE_TEACHER" id="THE_TEACHER"></a>THE TEACHER.</h3> + + + +<hr style="width: 65%;" /> +<h4><a name="XLVIII" id="XLVIII"></a>XLVIII.</h4> + +<h3>THE DHAMMAPADA.</h3> + + +<p class="bodyB">This is the Dhammapada, the path of religion pursued by those who +are followers of the Buddha: <span class="linenum">1</span></p> + +<p class="bodyB">Creatures from mind their character derive; mind-marshalled are +they, mind-made. Mind is the source either of bliss or of +corruption. <span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">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. <span class="linenum">5</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> +If a man hold himself dear, let him watch himself carefully; the +truth guards him who guards himself. <span class="linenum">6</span></p> + +<p class="bodyB">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. <span class="linenum">7</span></p> + +<p class="bodyB">If some men conquer in battle a thousand times a thousand men, +and if another conquer himself, he is the greatest of conquerors. <span class="linenum">8</span></p> + +<p class="bodyB">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. <span class="linenum">9</span></p> + +<p class="bodyB">Bad deeds, and deeds hurtful to ourselves, are easy to do; what +is beneficial and good, that is very difficult. <span class="linenum">10</span></p> + +<p class="bodyB">If anything is to be done, let a man do it, let him attack it +vigorously! <span class="linenum">11</span></p> + +<p class="bodyB">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. <span class="linenum">12</span></p> + +<p class="bodyB">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. <span class="linenum">13</span></p> + +<p class="bodyB">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. <span class="linenum">14</span></p> + +<p class="bodyB">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. <span class="linenum">15</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> +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. <span class="linenum">16</span></p> + +<p class="bodyB">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. <span class="linenum">17</span></p> + +<p class="bodyB">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. <span class="linenum">18</span></p> + +<p class="bodyB">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. <span class="linenum">19</span></p> + +<p class="bodyB">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. <span class="linenum">20</span></p> + +<p class="bodyB">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. <span class="linenum">21</span></p> + +<p class="bodyB">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. <span class="linenum">22</span></p> + +<p class="bodyB">The fool who knows his foolishness, is wise at least so far. But +a fool who thinks himself wise, he is a fool indeed. <span class="linenum">23</span></p> + +<p class="bodyB">To the evil-doer wrong appears sweet as honey; he looks upon it +as pleasant so long as it bears no fruit; but<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> 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. <span class="linenum">24</span></p> + +<p class="bodyB">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. <span class="linenum">25</span></p> + +<p class="bodyB">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. <span class="linenum">26</span></p> + +<p class="bodyB">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. <span class="linenum">27</span></p> + +<p class="bodyB">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. <span class="linenum">28</span></p> + +<p class="bodyB">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. <span class="linenum">29</span></p> + +<p class="bodyB">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. <span class="linenum">30</span></p> + +<p class="bodyB">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. <span class="linenum">31</span></p> + +<p> <span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_028_135.jpg" width="400" alt="" title="" /> +</div> + +<p><span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p> + +<p> </p> + +<p class="bodyB"><span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> +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. <span class="linenum">32</span></p> + +<p class="bodyB">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. <span class="linenum">33</span></p> + +<p class="bodyB">Good people shine from afar, like the snowy mountains; bad people +are concealed, like arrows shot by night. <span class="linenum">34</span></p> + +<p class="bodyB">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. <span class="linenum">35</span></p> + +<p class="bodyB">Let a man overcome anger by love, let him overcome evil by good; +let him overcome the greedy by liberality, the liar by truth! <span class="linenum">36</span></p> + +<p class="bodyB">For hatred does not cease by hatred at any time; hatred ceases by +not-hatred, this is an old rule. <span class="linenum">37</span></p> + +<p class="bodyB">Speak the truth, do not yield to anger; give, if thou art asked; +by these three steps thou wilt become divine. <span class="linenum">38</span></p> + +<p class="bodyB">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. <span class="linenum">39</span></p> + +<p class="bodyB">Lead others, not by violence, but by righteousness and equity. <span class="linenum">40</span></p> + +<p class="bodyB">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. <span class="linenum">41</span></p> + +<p class="bodyB">As the bee collects nectar and departs without injuring the +flower, or its color or scent, so let a sage dwell in the +community. <span class="linenum">42</span></p> + +<p class="bodyB">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. <span class="linenum">43</span></p> + +<p class="bodyB">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. <span class="linenum">44</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span> +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. <span class="linenum">45</span></p> + +<p class="bodyB">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? <span class="linenum">46</span></p> + +<p class="bodyB">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. <span class="linenum">47</span></p> + +<p class="bodyB">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. <span class="linenum">48</span></p> + +<p class="bodyB">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. <span class="linenum">49</span></p> + +<p class="bodyB">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. <span class="linenum">50</span></p> + +<p class="bodyB">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. <span class="linenum">51</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> +Let us live happily then, not hating those who hate us! Among men +who hate us let us dwell free from hatred! <span class="linenum">52</span></p> + +<p class="bodyB">Let us live happily then, free from all ailments among the +ailing! Among men who are ailing let us dwell free from ailments! <span class="linenum">53</span></p> + +<p class="bodyB">Let us live happily, then, free from greed among the greedy! +Among men who are greedy let us dwell free from greed! <span class="linenum">54</span></p> + +<p class="bodyB">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. <span class="linenum">55</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XLIX" id="XLIX"></a>XLIX.</h4> + +<h3>THE TWO BRAHMANS.</h3> + + +<p class="bodyB">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. <span class="linenum">1</span></p> + +<p class="bodyB">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: <span class="linenum">2</span></p> + +<p class="bodyB">"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. <span class="linenum">3</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> 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? <span class="linenum">4</span></p> + +<p class="bodyB">And the Blessed One proposed these questions to the two Brahmans: +"Do you think that all paths are right?" <span class="linenum">5</span></p> + +<p class="bodyB">Both answered and said: "Yes, Gotama, we think so." <span class="linenum">6</span></p> + +<p class="bodyB">"But tell me," continued the Buddha, "has any one of the +Brahmans, versed in the Vedas, seen Brahmā face to face?" <span class="linenum">7</span></p> + +<p class="bodyB">"No, sir!" was the reply. <span class="linenum">8</span></p> + +<p class="bodyB">"But, then," said the Blessed One, "has any teacher of the +Brahmans, versed in the Vedas, seen Brahmā face to face?" <span class="linenum">9</span></p> + +<p class="bodyB">The two Brahmans said: "No, sir." <span class="linenum">10</span></p> + +<p class="bodyB">"But, then," said the Blessed One, "has any one of the authors of +the Vedas seen Brahmā face to face?" <span class="linenum">11</span></p> + +<p class="bodyB">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: <span class="linenum">12</span></p> + +<p class="bodyB">"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?" <span class="linenum">13</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> +"In sooth, Gotama," said the two Brahmans, "it would be foolish +talk!" <span class="linenum">14</span></p> + +<p class="bodyB">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?" <span class="linenum">15</span></p> + +<p class="bodyB">"It does follow," replied Bhāradvāja. <span class="linenum">16</span></p> + +<p class="bodyB">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."<span class="linenum">17</span></p> + +<p class="bodyB">"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?" <span class="linenum">18</span></p> + +<p class="bodyB">"Certainly not, Gotama."<span class="linenum">19</span></p> + +<p class="bodyB">"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." <span class="linenum">20</span></p> + +<p class="bodyB">"Now tell me," continued the Buddha, "what do the Brahmans say of +Brahmā? Is his mind full of lust?" <span class="linenum">21</span></p> + +<p class="bodyB">And when the Brahmans denied this, the Buddha asked:</p> + +<p class="bodyB">"Is Brahmā's mind full of malice, sloth, or pride?" <span class="linenum">22</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> +"No, sir!" was the reply. "He is the opposite of all this." <span class="linenum">23</span></p> + +<p class="bodyB">And the Buddha went on: "But are the Brahmans free from these +vices?" <span class="linenum">24</span></p> + +<p class="bodyB">"No, sir!" said Vāsettha. <span class="linenum">25</span></p> + +<p class="bodyB">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." <span class="linenum">26</span></p> + +<p class="bodyB">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." <span class="linenum">27</span></p> + +<p class="bodyB">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?" <span class="linenum">28</span></p> + +<p class="bodyB">"Certainly not, Gotama." <span class="linenum">29</span></p> + +<p class="bodyB">"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." <span class="linenum">30</span></p> + +<p class="bodyB">And the two young Brahmans said: "If thou knowest the way show it +to us." <span class="linenum">31</span></p> + +<p class="bodyB">And the Buddha said: <span class="linenum">32</span></p> + +<p class="bodyB">"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. <span class="linenum">33</span></p> + +<p class="bodyB"> +<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span>"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. <span class="linenum">34</span></p> + +<p class="bodyB">"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. <span class="linenum">35</span></p> + +<p class="bodyB">"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. <span class="linenum">36</span></p> + +<p class="bodyB">"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. <span class="linenum">37</span></p> + +<p class="bodyB">"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." <span class="linenum">38</span></p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span></p> +<h4><a name="L" id="L"></a>L.</h4> + +<h3>GUARD THE SIX QUARTERS.</h3> + + +<p class="bodyB">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?" <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">Then the Tathāgata said: <span class="linenum">3</span></p> + +<p class="bodyB">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. <span class="linenum">4</span></p> + +<p class="bodyB">"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. <span class="linenum">5</span></p> + +<p class="bodyB"> +<span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span>"Such is the religion thy father wants thee to have, and the +performance of the ceremony shall remind thee of thy duties." <span class="linenum">6</span></p> + +<p class="bodyB">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." <span class="linenum">7</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LI" id="LI"></a>LI.</h4> + +<h3>SIMHA'S QUESTION CONCERNING ANNIHILATION.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> +Then the desire to go and visit the Blessed One, which had arisen +in Simha, the general, abated.<span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">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?"<span class="linenum">7</span></p> + +<p class="bodyB">The Blessed One said:<span class="linenum">8</span></p> + +<p class="bodyB">"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:<span class="linenum">9</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> all those conditions of heart which +are good and not evil.<span class="linenum">10</span></p> + +<p class="bodyB">"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.<span class="linenum">11</span></p> + +<p class="bodyB">"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.<span class="linenum">12</span></p> + +<p class="bodyB">"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."<span class="linenum">13</span></p> + +<p class="bodyB">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?"<span class="linenum">14</span></p> + +<p class="bodyB">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?"<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span><span class="linenum">15</span></p> + +<p class="bodyB">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."<span class="linenum">16</span></p> + +<p class="bodyB">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.<span class="linenum">17</span></p> + +<p class="bodyB">"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.<span class="linenum">18</span></p> + +<p class="bodyB">"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.<span class="linenum">19</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span><span class="linenum">20</span></p> + +<p class="bodyB">"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.<span class="linenum">21</span></p> + +<p class="bodyB">"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.<span class="linenum">22</span></p> + +<p class="bodyB">"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. <span class="linenum">23</span></p> + +<p class="bodyB">"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.<span class="linenum">24</span></p> + +<p class="bodyB">"Great is a successful general, O Simha, but he who has conquered +self is the greater victor.<span class="linenum">25</span></p> + +<p class="bodyB">"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.<span class="linenum">26</span></p> + +<p class="bodyB">"He whose mind is free from the illusion of self, will stand and +not fall in the battle of life.<span class="linenum">27</span></p> + +<p class="bodyB">"He whose intentions are righteousness and justice, will meet +with no failure, but be successful in his enterprises and his +success will endure.<span class="linenum">28</span></p> + +<p class="bodyB">"He who harbors in his heart love of truth will live and not die, +for he has drunk the water of immortality.<span class="linenum">29</span></p> + +<p class="bodyB">"Struggle then, O general, courageously; and fight thy battles +vigorously, but be a soldier of truth and the Tathāgata will +bless thee."<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span><span class="linenum">30</span></p> + +<p class="bodyB">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."<span class="linenum">31</span></p> + +<p class="bodyB">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."<span class="linenum">32</span></p> + +<p class="bodyB">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."<span class="linenum">33</span></p> + +<p class="bodyB">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."<span class="linenum">34</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> For the third time, Lord, I take my refuge in the +Blessed One, and in his Dharma, and in his fraternity."<span class="linenum">35</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LII" id="LII"></a>LII.</h4> + +<h3>ALL EXISTENCE IS SPIRITUAL.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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?"<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">"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.<span class="linenum">4</span></p> + +<p class="bodyB">"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."<span class="linenum">5</span></p> + +<p class="bodyB">The officer said: "Does, then, the Tathāgata maintain that two +things exist? that which we perceive with our senses and that +which is mental?"<span class="linenum">6</span></p> + +<p class="bodyB">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."<span class="linenum">7</span></p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span></p> +<h4><a name="LIII" id="LIII"></a>LIII.</h4> + +<h3>IDENTITY AND NON-IDENTITY.</h3> + + +<p class="bodyB">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?" <span class="linenum">1</span></p> + +<p class="bodyB">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." <span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">The Blessed One replied: "The truth will never pass away."<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> 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?"<span class="linenum">7</span></p> + +<p class="bodyB">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.<span class="linenum">8</span></p> + +<p class="bodyB">"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.<span class="linenum">9</span></p> + +<p class="bodyB">"Only through ignorance and delusion do men indulge in the dream +that their souls are separate and self-existent entities.<span class="linenum">10</span></p> + +<p class="bodyB">"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.<span class="linenum">11</span></p> + +<p class="bodyB">"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.<span class="linenum">12</span></p> + +<p class="bodyB">"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.<span class="linenum">13</span></p> + +<p class="bodyB">"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."<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span><span class="linenum">14</span></p> + +<p class="bodyB">Kūtadanta said: "Where, O venerable Master, is Nirvāna?"<span class="linenum">15</span></p> + +<p class="bodyB">"Nirvāna is wherever the precepts are obeyed," replied the +Blessed One.<span class="linenum">16</span></p> + +<p class="bodyB">"Do I understand thee aright," rejoined the Brahman, "that +Nirvāna is not a place, and being nowhere it is without reality?"<span class="linenum">17</span></p> + +<p class="bodyB">"Thou dost not understand me aright," said the Blessed One, "Now +listen and answer these questions: Where does the wind dwell?"<span class="linenum">18</span></p> + +<p class="bodyB">"Nowhere," was the reply.<span class="linenum">19</span></p> + +<p class="bodyB">Buddha retorted: "Then, sir, there is no such thing as wind."<span class="linenum">20</span></p> + +<p class="bodyB">Kūtadanta made no reply; and the Blessed One asked again: "Answer +me, O Brahman, where does wisdom dwell? Is wisdom a locality?"<span class="linenum">21</span></p> + +<p class="bodyB">"Wisdom has no allotted dwelling-place," replied Kūtadanta.<span class="linenum">22</span></p> + +<p class="bodyB">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."<span class="linenum">23</span></p> + +<p class="bodyB">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."<span class="linenum">24</span></p> + +<p class="bodyB">Buddha replied: "Our thinking is gone, but our thoughts continue. +Reasoning ceases, but knowledge remains."<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> 25</p> + +<p class="bodyB">Said Kūtadanta: "How is that? Is not reasoning and knowledge the +same?"<span class="linenum">25</span></p> + +<p class="bodyB">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."<span class="linenum">27</span></p> + +<p class="bodyB">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?"<span class="linenum">28</span></p> + +<p class="bodyB">Said the Blessed One: "Suppose a man were to light a lamp; would +it burn the night through?"<span class="linenum">29</span></p> + +<p class="bodyB">"Yes, it might do so," was the reply.<span class="linenum">30</span></p> + +<p class="bodyB">"Now, is it the same flame that burns in the first watch of the +night as in the second?"<span class="linenum">31</span></p> + +<p class="bodyB">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."<span class="linenum">32</span></p> + +<p class="bodyB">"Then," continued the Blessed One, "there are flames, one in the +first watch and the other in the second watch."<span class="linenum">33</span></p> + +<p class="bodyB">"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."<span class="linenum">34</span></p> + +<p class="bodyB">"Very well," said the Buddha, "and would you call those flames +the same that have burned yesterday and are burning<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> now in the +same lamp, filled with the same kind of oil, illuminating the +same room?"<span class="linenum">35</span></p> + +<p class="bodyB">"They may have been extinguished during the day," suggested +Kūtadanta.<span class="linenum">36</span></p> + +<p class="bodyB">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?"<span class="linenum">37</span></p> + +<p class="bodyB">Replied Kūtadanta: "In one sense it is a different flame, in +another it is not."<span class="linenum">38</span></p> + +<p class="bodyB">The Tathāgata asked again: "Has the time that elapsed during the +extinction of the flame anything to do with its identity or +non-identity?"<span class="linenum">39</span></p> + +<p class="bodyB">"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."<span class="linenum">40</span></p> + +<p class="bodyB">"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."<span class="linenum">41</span></p> + +<p class="bodyB">"Yes, sir," replied Kūtadanta.<span class="linenum">42</span></p> + +<p class="bodyB">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?"<span class="linenum">43</span></p> + +<p class="bodyB">"No, sir," interrupted Kūtadanta.<span class="linenum">44</span></p> + +<p class="bodyB">Said the Buddha: "Dost thou deny that the same logic holds good +for thyself that holds good for the things of the world?"<span class="linenum">45</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> 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."<span class="linenum">46</span></p> + +<p class="bodyB">"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?"<span class="linenum">47</span></p> + +<p class="bodyB">"They are the same," was the reply.<span class="linenum">48</span></p> + +<p class="bodyB">"Then sameness is constituted by continuity only?" asked the +Tathāgata.<span class="linenum">49</span></p> + +<p class="bodyB">"Not only by continuity," said Kūtadanta, "but also and mainly by +identity of character."<span class="linenum">50</span></p> + +<p class="bodyB">"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."<span class="linenum">51</span></p> + +<p class="bodyB">"Well, I do," said the Brahman.<span class="linenum">52</span></p> + +<p class="bodyB">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?"<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span><span class="linenum">53</span></p> + +<p class="bodyB">"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."<span class="linenum">54</span></p> + +<p class="bodyB">"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."<span class="linenum">55</span></p> + +<p class="bodyB">"How is that?" asked Kūtadanta.<span class="linenum">56</span></p> + +<p class="bodyB">"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?"<span class="linenum">57</span></p> + +<p class="bodyB">Kūtadanta was bewildered. "Lord of the world," he said, "I see my +error, but I am still confused."<span class="linenum">58</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> reap in future existences the harvest sown now and in +the past."<span class="linenum">59</span></p> + +<p class="bodyB">"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."<span class="linenum">60</span></p> + +<p class="bodyB">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.<span class="linenum">61</span></p> + +<p class="bodyB">"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?<span class="linenum">62</span></p> + +<p class="bodyB">"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.<span class="linenum">63</span></p> + +<p class="bodyB">"At the same time thou art sure to receive the blessings of thy +good actions.<span class="linenum">64</span></p> + +<p class="bodyB">"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."<span class="linenum">65</span></p> + +<p class="bodyB">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."<span class="linenum">66</span></p> + +<p class="bodyB">Said the Buddha: "Learning is a good thing; but it availeth<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> 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."<span class="linenum">67</span></p> + +<p class="bodyB">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."<span class="linenum">68</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LIV" id="LIV"></a>LIV.</h4> + +<h3>THE BUDDHA OMNIPRESENT.</h3> + + +<p class="bodyB">And the Blessed One thus addressed the brethren:<span class="linenum">1</span></p> + +<p class="bodyB">"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.<span class="linenum">2</span></p> + +<p class="bodyB">"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.<span class="linenum">3</span></p> + +<p class="bodyB">"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.<span class="linenum">4</span></p> + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> +<img src="images/img_029_161.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> +"Ye are my children, I am your father; through me have ye been +released from your sufferings.<span class="linenum">5</span></p> + +<p class="bodyB">"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.<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="linenum">7</span></p> + +<p class="bodyB">"I was born into the world as the king of truth for the salvation +of the world.<span class="linenum">8</span></p> + +<p class="bodyB">"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.<span class="linenum">9</span></p> + +<p class="bodyB">"Whosoever comprehendeth the truth will see the Blessed One, for +the truth has been preached by the Blessed One."<span class="linenum">10</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LV" id="LV"></a>LV.</h4> + +<h3>ONE ESSENCE, ONE LAW, ONE AIM.</h3> + + +<p class="bodyB">And the Tathāgata addressed the venerable Kassapa, to dispel the +uncertainty and doubt of his mind, and he said:<span class="linenum">1</span></p> + +<p class="bodyB">"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.<span class="linenum">2</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> of the potter who shapes them +for the various uses that circumstances may require.<span class="linenum">3</span></p> + +<p class="bodyB">"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.<span class="linenum">4</span></p> + +<p class="bodyB">"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.<span class="linenum">5</span></p> + +<p class="bodyB">"And the Tathāgata is the same unto all beings, differing in his +attitude only in so far as all beings are different.<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"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.<span class="linenum">9</span></p> + +<p class="bodyB">"Rooted in one and the same soil, all those families of plants +and germs are quickened by water of the same essence.<span class="linenum">10</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> 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."<span class="linenum">11</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LVI" id="LVI"></a>LVI.</h4> + +<h3>THE LESSON GIVEN TO RĀHULA.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">After some time the Blessed One repaired to the place, and Rāhula +was filled with joy.<span class="linenum">2</span></p> + +<p class="bodyB">And the Blessed One ordered the boy to bring him; basin of water +and to wash his feet, and Rāhula obeyed.<span class="linenum">3</span></p> + +<p class="bodyB">When Rāhula had washed the Tathāgata's feet, the Blessed One +asked: "Is the water now fit for drinking?"<span class="linenum">4</span></p> + +<p class="bodyB">"No, my Lord," replied the boy, "the water is denied."<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">And when the water had been poured away, the Blessed One asked +again: "Is this vessel now fit for holding water to drink?"<span class="linenum">7</span></p> + +<p class="bodyB">"No, my Lord," replied Rāhula, "the vessel, too, has become +unclean."<span class="linenum">8</span></p> + +<p class="bodyB">And the Blessed One said: "Now consider thine own case. Although +thou wearest the yellow robe, art thou fit<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> for any high purpose +when thou hast become unclean like this vessel?"<span class="linenum">9</span></p> + +<p class="bodyB">Then the Blessed One, lifting up the empty basin and whirling it +round, asked: "Art thou not afraid lest it should fall and +break?"<span class="linenum">10</span></p> + +<p class="bodyB">"No, my Lord," replied Rāhula, "the vessel is but cheap, and its +loss will not amount to much."<span class="linenum">11</span></p> + +<p class="bodyB">"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."<span class="linenum">12</span></p> + +<p class="bodyB">Rāhula was filled with shame, and the Blessed One addressed him +once more: "Listen, and I will tell thee a parable:<span class="linenum">13</span></p> + +<p class="bodyB">"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.<span class="linenum">14</span></p> + +<p class="bodyB">"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.<span class="linenum">15</span></p> + +<p class="bodyB">"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."<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span><span class="linenum">16</span></p> + +<p class="bodyB">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.<span class="linenum">17</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LVII" id="LVII"></a>LVII.</h4> + +<h3>THE SERMON ON ABUSE.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">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."<span class="linenum">4</span></p> + +<p class="bodyB">"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."<span class="linenum">5</span></p> + +<p class="bodyB">The abuser made no reply, and Buddha continued:<span class="linenum">6</span></p> + +<p class="bodyB">"A wicked man who reproaches a virtuous one is like one who looks +up and spits at heaven; the spittle soils<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> not the heaven, but +comes back and defiles his own person.<span class="linenum">7</span></p> + +<p class="bodyB">"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."<span class="linenum">8</span></p> + +<p class="bodyB">The abuser went away ashamed, but he came again and took refuge +in the Buddha, the Dharma, and the Sangha.<span class="linenum">9</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LVIII" id="LVIII"></a>LVIII.</h4> + +<h3>THE BUDDHA REPLIES TO THE DEVA.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">The deva said: "What is the sharpest sword? What is is the +deadliest poison? What is the fiercest fire? What is the darkest +night?"<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">The deva said: "Who gains the greatest benefit? Who loses most? +Which armor is invulnerable? What is the best weapon?"<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> +<span class="linenum">5</span></p> + +<p class="bodyB">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?"<span class="linenum">6</span></p> + +<p class="bodyB">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."<span class="linenum">7</span></p> + +<p class="bodyB">The deva said: "What is attractive? What is disgusting? What is +the most horrible pain? What is the greatest enjoyment?"<span class="linenum">8</span></p> + +<p class="bodyB">The Blessed One replied: "Good is attractive; evil is disgusting. +A bad conscience is the most tormenting pain; deliverance is the +height of bliss."<span class="linenum">9</span></p> + +<p class="bodyB">The deva asked: "What causes ruin in the world? What breaks off +friendships? What is the most violent fever? Who is the best +physician?"<span class="linenum">10</span></p> + +<p class="bodyB">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."<span class="linenum">11</span></p> + +<p class="bodyB">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?"<span class="linenum">12</span></p> + +<p class="bodyB">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."<span class="linenum">13</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span><span class="linenum">14</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LIX" id="LIX"></a>LIX.</h4> + +<h3>WORDS OF INSTRUCTION.</h3> + + +<p class="bodyB">The bhikkhus came to the Blessed One, and having saluted him with +clasped hands they said:<span class="linenum">1</span></p> + +<p class="bodyB">"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.<span class="linenum">2</span></p> + +<p class="bodyB">"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?"<span class="linenum">3</span></p> + +<p class="bodyB">The Buddha said:<span class="linenum">4</span></p> + +<p class="bodyB">"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.<span class="linenum">5</span></p> + +<p class="bodyB">"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.<span class="linenum">6</span></p> + +<p class="bodyB">"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."<span class="linenum">7</span></p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">The Blessed One said:<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>9<span class="linenum">9</span></p> + +<p class="bodyB">"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.<span class="linenum">10</span></p> + +<p class="bodyB">"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.<span class="linenum">11</span></p> + +<p class="bodyB">"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."<span class="linenum">12</span></p> + +<p class="bodyB">And the bhikkhus praised the wisdom of the Tathāgata:<span class="linenum">13</span></p> + +<p class="bodyB">"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.<span class="linenum">14</span></p> + +<p class="bodyB">"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.<span class="linenum">15</span></p> + +<p class="bodyB">"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.<span class="linenum">16</span></p> + +<p class="bodyB">"And all thy troubles are scattered and cut off; thou art calm, +subdued, firm, truthful.<span class="linenum">17</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> +<span class="linenum">18</span></p> + +<p class="bodyB">"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."<span class="linenum">19</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LX" id="LX"></a>LX.</h4> + +<h3>AMITĀBHA.</h3> + + +<p class="bodyB">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?"<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">Said the disciple: "So sayest thou there are no miraculous and +wonderful things?"<span class="linenum">3</span></p> + +<p class="bodyB">And the Blessed One replied:<span class="linenum">4</span></p> + +<p class="bodyB">"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?<span class="linenum">5</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> +<span class="linenum">6</span></p> + +<p class="bodyB">"A holy man changes the curses of karma into blessings. The +desire to perform miracles arises either from covetousness or +from vanity.<span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"That mendicant does right to whom omens, meteors, dreams, and +signs are things abolished; he is free from all their evils.<span class="linenum">9</span></p> + +<p class="bodyB">"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?"<span class="linenum">10</span></p> + +<p class="bodyB">"But, Master," continued the sāvaka, "is the promise of the happy +region vain talk and a myth?"<span class="linenum">11</span></p> + +<p class="bodyB">"What is this promise?" asked the Buddha; and the disciple +replied:<span class="linenum">12</span></p> + +<p class="bodyB">"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."<span class="linenum">13</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> 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."<span class="linenum">14</span></p> + +<p class="bodyB">"I understand," said the sāvaka, "that the story of the Western +Paradise is not literally true."<span class="linenum">15</span></p> + +<p class="bodyB">"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.<span class="linenum">16</span></p> + +<p class="bodyB">"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.<span class="linenum">17</span></p> + +<p class="bodyB">"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."<span class="linenum">18</span></p> + +<p class="bodyB">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."<span class="linenum">19</span></p> + +<p class="bodyB">Buddha said: "There are five meditations.<span class="linenum">20</span></p> + +<p class="bodyB">"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. +<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span><span class="linenum">21</span></p> + +<p class="bodyB">"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.<span class="linenum">22</span></p> + +<p class="bodyB">"The third meditation is the meditation of joy in which thou +thinkest of the prosperity of others and rejoicest with their +rejoicings.<span class="linenum">23</span></p> + +<p class="bodyB">"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!<span class="linenum">24</span></p> + +<p class="bodyB">"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.<span class="linenum">25</span></p> + +<p class="bodyB">"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."<span class="linenum">26</span></p> + +<p class="bodyB">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."<span class="linenum">27</span></p> + +<p class="bodyB">And the disciple said: "Can a humble monk, by sanctifying +himself, acquire the talents of supernatural wisdom called +Abhiññas 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."<span class="linenum">28</span></p> + +<p class="bodyB">And the Blessed One said: "Which are the Abhiññas?"<span class="linenum">29</span></p> + +<p class="bodyB">The disciple replied: "There are six Abhiññas: (1) The celestial +eye; (2) the celestial ear; (3) the body at will or<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> 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."<span class="linenum">30</span></p> + +<p class="bodyB">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."<span class="linenum">31</span></p> + +<p class="bodyB">Said the disciple: "Then the Tathāgata teaches that man can +attain through the Jhānas the bliss of Abhiñña."<span class="linenum">32</span></p> + +<p class="bodyB">And the Blessed One asked in reply: "Which are the Jhānas through +which man reaches Abhiñña?"<span class="linenum">33</span></p> + +<p class="bodyB">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."<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span><span class="linenum">34</span></p> + +<p class="bodyB">"Good, my son," enjoined the Blessed One. "Be sober and abandon +wrong practices which serve only to stultify the mind."<span class="linenum">35</span></p> + +<p class="bodyB">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."<span class="linenum">36</span></p> + +<p class="bodyB">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."<span class="linenum">37</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXI" id="LXI"></a>LXI.</h4> + +<h3>THE TEACHER UNKNOWN.</h3> + + +<p class="bodyB">And the Blessed One said to Ānanda:<span class="linenum">1</span></p> + +<p class="bodyB">"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.<span class="linenum">2</span></p> + +<p class="bodyB">"My doctrine is like the ocean, having the same eight wonderful +qualities.<span class="linenum">3</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> 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.<span class="linenum">4</span></p> + +<p class="bodyB">"These are the eight wonderful qualities in which my doctrine +resembles the ocean.<span class="linenum">5</span></p> + +<p class="bodyB">"My doctrine is pure and it makes no discrimination between noble +and ignoble, rich and poor.<span class="linenum">6</span></p> + +<p class="bodyB">"My doctrine is like unto water which cleanses all without +distinction.<span class="linenum">7</span></p> + +<p class="bodyB">"My doctrine is like unto fire which consumes all things that +exist between heaven and earth, great and small.<span class="linenum">8</span></p> + +<p class="bodyB">"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.<span class="linenum">9</span></p> + +<p class="bodyB">"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."<span class="linenum">10</span></p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + + +<hr style="width: 65%;" /> + +<p><span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_030_179.jpg" width="400" alt="" title="" /> +</div> + + +<h3><a name="PARABLES_AND_STORIES" id="PARABLES_AND_STORIES"></a>PARABLES AND STORIES.</h3> + + + +<hr style="width: 65%;" /> +<h4><a name="LXII" id="LXII"></a>LXII.</h4> + +<h3>PARABLES.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXIII" id="LXIII"></a>LXIII.</h4> + +<h3>THE WIDOW'S TWO MITES AND THE PARABLE OF THE THREE MERCHANTS.</h3> + + +<p class="bodyB">There was once a lone widow who was very destitute, and having +gone to the mountain she beheld hermits holding<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> 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.<span class="linenum">1</span></p> + +<p class="bodyB">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:<span class="linenum">2</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"The coppers of this poor widow</span><br /> +<span style="margin-left: 10em;">To all purpose are more worth</span><br /> +<span style="margin-left: 10em;">Than all the treasures of the oceans</span><br /> +<span style="margin-left: 10em;">And the wealth of the broad earth.</span><span class="linenum">3</span><br /> +<span style="margin-left: 12em;">"As an act of pure devotion</span><br /> +<span style="margin-left: 12em;">She has done a pious deed;</span><br /> +<span style="margin-left: 12em;">She has attained salvation,</span><br /> +<span style="margin-left: 12em;">Being free from selfish greed."</span><span class="linenum">4</span> +</p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">And the Teacher said: "Doing good deeds is like hoarding up +treasures," and he expounded this truth in a parable:<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span><span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"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."<span class="linenum">9</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXIV" id="LXIV"></a>LXIV.</h4> + +<h3>THE MAN BORN BLIND.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">The Tathāgata is the physician, the cataract is the illusion of +the thought "I am," and the four simples are the four noble +truths.<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span><span class="linenum">4</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXV" id="LXV"></a>LXV.</h4> + +<h3>THE LOST SON.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB">Little by little must the minds of men be trained for higher +truths.<span class="linenum">6</span></p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span></p> +<h4><a name="LXVI" id="LXVI"></a>LXVI.</h4> + +<h3>THE GIDDY FISH.</h3> + + +<p class="bodyB">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:<span class="linenum">1</span></p> + +<p class="bodyB">"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.<span class="linenum">2</span></p> + +<p class="bodyB">"Listen to a story of another existence of thine, as a fish. +<span class="linenum">3</span></p> + +<p class="bodyB">"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<span class="linenum">4</span></p> + +<p class="bodyB">"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." +<span class="linenum">5</span></p> + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span></p> +<h4><a name="LXVII" id="LXVII"></a>LXVII</h4> + +<h3>THE CRUEL CRANE OUTWITTED.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">"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?'<span class="linenum">3</span></p> + +<p class="bodyB">'Yes, indeed' said the fishes, 'what should we do?'<span class="linenum">4</span></p> + +<p class="bodyB">"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.<span class="linenum">5</span></p> + +<p class="bodyB">"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!'<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span><span class="linenum">6</span></p> + +<p class="bodyB">'But how wilt thou hold me to carry me along?' asked the lobster.<span class="linenum">7</span></p> + +<p class="bodyB">'I shall take hold of thee with my beak,' said the crane.<span class="linenum">8</span></p> + +<p class="bodyB">'Thou wilt let me fall if thou carry me like that. I will not go +with thee!' replied the lobster.<span class="linenum">9</span></p> + +<p class="bodyB">'Thou needst not fear,' rejoined the crane; 'I shall hold thee +quite tight all the way.'<span class="linenum">10</span></p> + +<p class="bodyB">"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.'<span class="linenum">11</span></p> + +<p class="bodyB">"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!'<span class="linenum">12</span></p> + +<p class="bodyB">"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.'<span class="linenum">13</span></p> + +<p class="bodyB">"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!'<span class="linenum">14</span></p> + +<p class="bodyB">'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<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span> 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.<span class="linenum">15</span></p> + +<p class="bodyB">"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!'<span class="linenum">16</span></p> + +<p class="bodyB">'Very well! fly down and put me into the lake,' replied the +lobster.<span class="linenum">17</span></p> + +<p class="bodyB">"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!"<span class="linenum">18</span></p> + +<p class="bodyB">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."<span class="linenum">19</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXVIII" id="LXVIII"></a>LXVIII.</h4> + +<h3>FOUR KINDS OF MERIT.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span> large; and fourthly, when +the gifts are large and the merit is also large.<span class="linenum">3</span></p> + +<p class="bodyB">"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.<span class="linenum">4</span></p> + +<p class="bodyB">"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.<span class="linenum">5</span></p> + +<p class="bodyB">"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.<span class="linenum">6</span></p> + +<p class="bodyB">"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."<span class="linenum">7</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXIX" id="LXIX"></a>LXIX.</h4> + +<h3>THE LIGHT OF THE WORLD.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> +<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXX" id="LXX"></a>LXX.</h4> + +<h3>LUXURIOUS LIVING.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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:<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> "Master, thou hast cured my bodily +ailments; I come now to seek enlightenment of my mind."<span class="linenum">3</span></p> + +<p class="bodyB">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."<span class="linenum">4</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXI" id="LXXI"></a>LXXI.</h4> + +<h3>THE COMMUNICATION OF BLISS.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">The samana ate the rice and gladdened him with words of religious +comfort.<span class="linenum">1</span></p> + +<p class="bodyB">The daughter of Sumana having observed the scene from a window +called out: "Good! Annabhāra, good! Very good!"<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">"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?"<span class="linenum">5</span></p> + +<p class="bodyB">The samana replied in a parable. He said: "In a village of one +hundred houses a single light was burning. Then<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> 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."<span class="linenum">6</span></p> + +<p class="bodyB">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."<span class="linenum">7</span></p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">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."<span class="linenum">9</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXII" id="LXXII"></a>LXXII.</h4> + +<h3>THE LISTLESS FOOL.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">Ānanda said: "It is the habit of fools to say, 'I have children +and wealth.' He who says so is not even master<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> 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."<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXIII" id="LXXIII"></a>LXXIII.</h4> + +<h3>RESCUE IN THE DESERT.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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?"<span class="linenum">3</span></p> + +<p class="bodyB">"Lord, this brother, having taken the vows of so sanctifying a +faith, has abandoned the endeavor to accomplish<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span> the aim of a +member of the order, and has come back to us."<span class="linenum">4</span></p> + +<p class="bodyB">Then the Teacher said to him: "Is it true that thou hast given up +trying?"<span class="linenum">5</span></p> + +<p class="bodyB">"It is true, O Blessed One!" was the reply.<span class="linenum">6</span></p> + +<p class="bodyB">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?"<span class="linenum">7</span></p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">"Listen, then, O mendicants!" said the Blessed One; and having +thus excited their attention, he made manifest a thing concealed +by change of birth.<span class="linenum">9</span></p> + +<p class="bodyB">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.<span class="linenum">10</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> 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.<span class="linenum">11</span></p> + +<p class="bodyB">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.<span class="linenum">12</span></p> + +<p class="bodyB">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."<span class="linenum">13</span></p> + +<p class="bodyB">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,<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> 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."<span class="linenum">14</span></p> + +<p class="bodyB">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.<span class="linenum">15</span></p> + +<p class="bodyB">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."<span class="linenum">16</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXIV" id="LXXIV"></a>LXXIV.</h4> + +<h3>THE SOWER.</h3> + + +<p class="bodyB">Bhāradvāja, a wealthy Brahman farmer, was celebrating his +harvest-thanksgiving when the Blessed One came with his +alms-bowl, begging for food.<span class="linenum">1</span></p> + +<p class="bodyB">Some of the people paid him reverence, but the Brahman was angry +and said: "O samana, it would be more<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> 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."<span class="linenum">2</span></p> + +<p class="bodyB">The Tathāgata answered him and said: "O Brahman, I, too, plough +and sow, and having ploughed and sown, I eat."<span class="linenum">3</span></p> + +<p class="bodyB">"Dost thou profess to be a husbandman?" replied the Brahman. +"Where, then, are thy bullocks? Where is the seed and the +plough?"<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXV" id="LXXV"></a>LXXV.</h4> + +<h3>THE OUTCAST.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">The Blessed One replied: "Who is an outcast?<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span><span class="linenum">2</span></p> + +<p class="bodyB">"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.<span class="linenum">3</span></p> + +<p class="bodyB">"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.<span class="linenum">4</span></p> + +<p class="bodyB">"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."<span class="linenum">5</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXVI" id="LXXVI"></a>LXXVI.</h4> + +<h3>THE WOMAN AT THE WELL.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">Ānanda thanked her and went away; but she followed him at a +distance.<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">And the Blessed One understood the emotions of her heart and he +said: "Pakati, thy heart is full of love, but thou<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> 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.<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="linenum">7</span></p> + +<p class="bodyB">"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."<span class="linenum">8</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXVII" id="LXXVII"></a>LXXVII.</h4> + +<h3>THE PEACEMAKER.</h3> + + +<p class="bodyB">It is reported that two kingdoms were on the verge of war for the +possession of a certain embankment which was disputed by them.<span class="linenum">1</span></p> + +<p class="bodyB">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:<span class="linenum">2</span></p> + +<p class="bodyB">"I understand that the embankment has value for some of your +people; has it any intrinsic value aside from its service to your +men?"<span class="linenum">3</span></p> + +<p class="bodyB">"It has no intrinsic value whatever," was the reply. The +Tathāgata continued: "Now when you go to battle is it<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> not sure +that many of your men will be slain and that you yourselves, O +kings, are liable to lose your lives?<span class="linenum">4</span></p> + +<p class="bodyB">And they said: "Verily, it is sure that many will be slain and +our own lives be jeopardized."<span class="linenum">5</span></p> + +<p class="bodyB">"The blood of men, however," said Buddha, "has it less intrinsic +value than a mound of earth?"<span class="linenum">6</span></p> + +<p class="bodyB">"No," the kings said, "the lives of men and above all the lives +of kings, are priceless."<span class="linenum">7</span></p> + +<p class="bodyB">Then the Tathāgata concluded: "Are you going to stake that which +is priceless against that which has no intrinsic value whatever?"<span class="linenum">8</span></p> + +<p class="bodyB">The wrath of the two monarchs abated, and they came to a +peaceable agreement.<span class="linenum">9</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXVIII" id="LXXVIII"></a>LXXVIII.</h4> + +<h3>THE HUNGRY DOG.</h3> + + +<p class="bodyB">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?"<span class="linenum">1</span></p> + +<p class="bodyB">And the Blessed One said: "I shall tell thee the parable of the +hungry dog:<span class="linenum">2</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> +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."<span class="linenum">3</span></p> + +<p class="bodyB">Having ended his story, the Blessed One addressed the king, who +had turned pale, and said to him:<span class="linenum">4</span></p> + +<p class="bodyB">"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."<span class="linenum">5</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXIX" id="LXXIX"></a>LXXIX.</h4> + +<h3>THE DESPOT.</h3> + + +<p class="bodyB">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<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> +the merchant to be executed, while his +wife was consigned to the royal harem.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXX" id="LXXX"></a>LXXX.</h4> + +<h3>VĀSAVADATTĀ.</h3> + + +<p class="bodyB">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."<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span><span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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. <span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB">Now the time had arrived when Upagutta decided to visit +Vāsavadattā.<span class="linenum">6</span></p> + +<p class="bodyB">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."<span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> 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.<span class="linenum">9</span></p> + +<p class="bodyB">"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."<span class="linenum">10</span></p> + +<p class="bodyB">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.<span class="linenum">11</span></p> + +<p class="bodyB">Having taken refuge in the Buddha, the Dharma, and the Sangha, +she died in pious submission to the punishment of her crime.<span class="linenum">12</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXI" id="LXXXI"></a>LXXXI.</h4> + +<h3>THE MARRIAGE-FEAST IN JAMBŪNADA.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">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."<span class="linenum">4</span></p> + +<p><span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span></p> +<div class="figcenter" style="width: 400px;"> +<img src="images/img_031-203.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span> +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.<span class="linenum">5</span></p> + +<p class="bodyB">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:<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"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."<span class="linenum">9</span></p> + +<p class="bodyB">There was no one among the guests but was strengthened in his +spiritual life, and recognized the sweetness<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> of a life of +righteousness; and they took refuge in Buddha, the Dharma, and +the Sangha.<span class="linenum">10</span></p> + +<hr style="width: 65%;" /> + +<h4><a name="LXXXII" id="LXXXII"></a>LXXXII.</h4> + +<h3>A PARTY IN SEARCH OF A THIEF.</h3> + + +<p class="bodyB">Having sent out his disciples, the Blessed One himself wandered +from place to place until he reached Uruvelā.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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?"<span class="linenum">3</span></p> + +<p class="bodyB">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!"<span class="linenum">4</span></p> + +<p class="bodyB">"Well, then," said the Blessed One, "sit down and I will preach +the truth to you."<span class="linenum">5</span></p> + +<p class="bodyB">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.<span class="linenum">6</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXIII" id="LXXXIII"></a>LXXXIII.</h4> + +<h3>IN THE REALM OF YAMARĀJA.</h3> + + +<p class="bodyB">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<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> fatal disease and died. The +unfortunate father was unable to control himself; he threw +himself upon the corpse and lay there as one dead.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">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."<span class="linenum">4</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> 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."<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">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.<span class="linenum">7</span></p> + +<p class="bodyB">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.<span class="linenum">8</span></p> + +<p class="bodyB">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,<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> 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."<span class="linenum">9</span></p> + +<p class="bodyB">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.<span class="linenum">10</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXIV" id="LXXXIV"></a>LXXXIV.</h4> + +<h3>THE MUSTARD SEED.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">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:<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span> "With many, gold is no +better than ashes, but with Kisā Gotamī ashes become pure gold."<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">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."<span class="linenum">7</span></p> + +<p class="bodyB">And the girl said: "Pray tell me, sir; who is it?" And the man +replied: "Go to Sakyamuni, the Buddha."<span class="linenum">8</span></p> + +<p class="bodyB">Kisā Gotamī repaired to the Buddha and cried: "Lord and Master, +give me the medicine that will cure my boy."<span class="linenum">9</span></p> + +<p class="bodyB">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."<span class="linenum">10</span></p> + +<p class="bodyB">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.<span class="linenum">11</span></p> + +<p class="bodyB">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."<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span><span class="linenum">12</span></p> + +<p class="bodyB">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.<span class="linenum">13</span></p> + +<p class="bodyB">The Buddha said:<span class="linenum">14</span></p> + +<p class="bodyB">"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.<span class="linenum">15</span></p> + +<p class="bodyB">"As ripe fruits are early in danger of falling, so mortals when +born are always in danger of death.<span class="linenum">16</span></p> + +<p class="bodyB">"As all earthen vessels made by the potter end in being broken, +so is the life of mortals.<span class="linenum">17</span></p> + +<p class="bodyB">"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.<span class="linenum">18</span></p> + +<p class="bodyB">"Of those who, overcome by death, depart from life, a father +cannot save his son, nor kinsmen their relations.<span class="linenum">19</span></p> + +<p class="bodyB">"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.<span class="linenum">20</span></p> + +<p class="bodyB">"So the world is afflicted with death and decay, therefore the +wise do not grieve, knowing the terms of the world.<span class="linenum">21</span></p> + +<p class="bodyB">"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.<span class="linenum">22</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span><span class="linenum">23</span></p> + +<p class="bodyB">"People pass away, and their fate after death will be according +to their deeds.<span class="linenum">24</span></p> + +<p class="bodyB">"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.<span class="linenum">25</span></p> + +<p class="bodyB">"He who seeks peace should draw out the arrow of lamentation, and +complaint, and grief.<span class="linenum">26</span></p> + +<p class="bodyB">"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."<span class="linenum">27</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXV" id="LXXXV"></a>LXXXV.</h4> + +<h3>FOLLOWING THE MASTER OVER THE STREAM.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> mental effort, he +proceeded as before and reached the other bank.<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">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.<span class="linenum">7</span></p> + +<p class="bodyB">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.<span class="linenum">8</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXVI" id="LXXXVI"></a>LXXXVI.</h4> + +<h3>THE SICK BHIKKHU.</h3> + + +<p class="bodyB">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<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> and went to the sick-room to +administer unto the sores of the patient with his own hand, +saying to his disciples:<span class="linenum">1</span></p> + +<p class="bodyB">"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."<span class="linenum">2</span></p> + +<p class="bodyB">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:<span class="linenum">3</span></p> + +<p class="bodyB">"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."<span class="linenum">4</span></p> + +<p class="bodyB">And the World-honored One repeated these lines: "He who inflicts +pain on the gentle, or falsely accuses the<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> 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."<span class="linenum">5</span></p> + +<p class="bodyB">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.<span class="linenum">6</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXVII" id="LXXXVII"></a>LXXXVII.</h4> + +<h3>THE PATIENT ELEPHANT.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="linenum">3</span></p> + +<p class="bodyB">Once upon a time, when Brahmadatta was king of Benares, the +Bodhisatta was born in the Himālaya region as<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> 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.<span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB">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:<span class="linenum">6</span></p> + +<p class="bodyB"> +<span style="margin-left: 6em;">"Why dost thou patiently endure each freak</span><br /> +<span style="margin-left: 6em;">These mischievous and selfish monkeys wreak?"</span><span class="linenum">7</span><br /> +</p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">Saying this he repeated another stanza:<span class="linenum">9</span></p> + +<p class="bodyB"> +<span style="margin-left: 8em;">"If they will treat another one like me,</span><br /> +<span style="margin-left: 8em;">He will destroy them; and I shall be free."</span><span class="linenum">10</span> +</p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> 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.<span class="linenum">11</span></p> + +<p class="bodyB">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."<span class="linenum">12</span></p> + +<p class="bodyB">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?"<span class="linenum">13</span></p> + +<p class="bodyB">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:<span class="linenum">14</span></p> + +<p class="bodyB"> +<span style="margin-left: 10em;">"Who harmeth him that doth no harm</span><br /> +<span style="margin-left: 10em;">And striketh him that striketh not,</span><br /> +<span style="margin-left: 10em;">Shall gravest punishment incur</span><br /> +<span style="margin-left: 10em;">The which his wickedness begot,—</span><span class="linenum">15</span><br /> +<br /> +<span style="margin-left: 10em;">"Some of the greatest ills in life</span><br /> +<span style="margin-left: 10em;">Either a loathsome dread disease,</span><br /> +<span style="margin-left: 10em;">Or dread old age, or loss of mind,</span><br /> +<span style="margin-left: 10em;">Or wretched pain without surcease,</span><span class="linenum">16</span><br /> +<br /> +<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> +<span style="margin-left: 10em;">"Or conflagration, loss of wealth;</span><br /> +<span style="margin-left: 10em;">Or of his nearest kin he shall</span><br /> +<span style="margin-left: 10em;">See some one die that's dear to him,</span><br /> +<span style="margin-left: 10em;">And then he'll be reborn in hell."</span><span class="linenum">17</span><br /> +</p> + + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_032_218.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span> +<img src="images/img_033_219.jpg" width="400" alt="" title="" /> +</div> + + + +<hr style="width: 65%;" /> +<h3><a name="THE_LAST_DAYS" id="THE_LAST_DAYS"></a>THE LAST DAYS.</h3> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXVIII" id="LXXXVIII"></a>LXXXVIII.</h4> + +<h3>THE CONDITIONS OF WELFARE.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">When Vassakāra, the prime minister, had greeted the Blessed One +and delivered his message, the venerable Ānanda stood behind<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span> 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?"<span class="linenum">2</span></p> + +<p class="bodyB">"Lord, so I have heard," replied he.<span class="linenum">3</span></p> + +<p class="bodyB">"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."<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">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:<span class="linenum">6</span></p> + +<p class="bodyB">"I will teach you, O bhikkhus, the conditions of the welfare of a +community. Listen well, and I will speak.<span class="linenum">7</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span> 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.<span class="linenum">8</span></p> + +<p class="bodyB">"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."<span class="linenum">9</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="LXXXIX" id="LXXXIX"></a>LXXXIX.</h4> + +<h3>SĀRIPUTTA'S FAITH.</h3> + + +<p class="bodyB">The Blessed One proceeded with a great company of the brethren to +Nālandā; and there he stayed in a mango grove.<span class="linenum">1</span></p> + +<p class="bodyB">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."<span class="linenum">2</span></p> + +<p class="bodyB">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?"<span class="linenum">3</span></p> + +<p class="bodyB">"Not so, O Lord!" said Sāriputta.<span class="linenum">4</span></p> + +<p class="bodyB">And the Lord continued: "Then thou hast perceived all<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> the +Blessed Ones who in the long ages of the future shall be holy +Buddhas?"<span class="linenum">5</span></p> + +<p class="bodyB">"Not so, O Lord!"<span class="linenum">6</span></p> + +<p class="bodyB">"But at least then, O Sāriputta, thou knowest me as the holy +Buddha now alive, and hast penetrated my mind."<span class="linenum">7</span></p> + +<p class="bodyB">"Not even that, O Lord!"<span class="linenum">8</span></p> + +<p class="bodyB">"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?"<span class="linenum">9</span></p> + +<p class="bodyB">"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."<span class="linenum">10</span></p> + +<p class="bodyB">"Great is thy faith, O Sāriputta," replied the Blessed One, "but +take heed that it be well grounded."<span class="linenum">11</span></p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span></p> +<h4><a name="XC" id="XC"></a>XC.</h4> + +<h3>PĀTALIPUTTA.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">Then the Blessed One addressed the lay-disciples of Pātaliputta, +and he said:<span class="linenum">2</span></p> + +<p class="bodyB">"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!<span class="linenum">3</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> 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."<span class="linenum">4</span></p> + +<p class="bodyB">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."<span class="linenum">5</span></p> + +<p class="bodyB">"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.<span class="linenum">6</span></p> + +<p class="bodyB">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.<span class="linenum">7</span></p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">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."<span class="linenum">9</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span> 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.<span class="linenum">10</span></p> + +<p class="bodyB">And as the city gate was called after the name of the Tathāgata +so the people called this passage of the river "Gotama Ford."<span class="linenum">11</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCI" id="XCI"></a>XCI.</h4> + +<h3>THE MIRROR OF TRUTH.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">And the Blessed One replied to Ānanda and said:<span class="linenum">2</span></p> + +<p class="bodyB">"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.<span class="linenum">3</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> to their ultimate goal which is +the ocean of truth, the eternal peace of Nirvāna.<span class="linenum">4</span></p> + +<p class="bodyB">"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:<span class="linenum">5</span></p> + +<p class="bodyB">"'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.' <span class="linenum">6</span></p> + +<p class="bodyB">"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. <span class="linenum">7</span></p> + +<p class="bodyB">"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<span class="linenum">8</span></p> + +<p class="bodyB">"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,<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> 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.<span class="linenum">9</span></p> + +<p class="bodyB">"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."<span class="linenum">10</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCII" id="XCII"></a>XCII.</h4> + +<h3>AMBAPĀLĪ.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span><span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">When she was seated, the Blessed One instructed, aroused, and +gladdened her with religious discourse.<span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB">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.<span class="linenum">6</span></p> + +<p class="bodyB">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?"<span class="linenum">7</span></p> + +<p class="bodyB">"My lords," said she, "I have just invited the Blessed One and +his brethren for their to-morrow's meal."<span class="linenum">8</span></p> + +<p class="bodyB">And the princes replied: "Ambapālī! give up this meal to us for a +hundred thousand."<span class="linenum">9</span></p> + +<p class="bodyB">"My lords, were you to offer all Vesālī with its subject +territory, I would not give up so great an honor!"<span class="linenum">10</span></p> + +<p class="bodyB">Then the Licchavi went on to Ambapālī's grove.<span class="linenum">11</span></p> + +<p class="bodyB">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."<span class="linenum">12</span></p> + + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> +<img src="images/img_034_229.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span></p> +<p class="bodyB"><span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span> +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.<span class="linenum">13</span></p> + +<p class="bodyB">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?"<span class="linenum">14</span></p> + +<p class="bodyB">"O Licchavi," said the Blessed One, "I have promised to dine +to-morrow with Ambapālī, the courtesan."<span class="linenum">15</span></p> + +<p class="bodyB">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!"<span class="linenum">16</span></p> + +<p class="bodyB">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!"<span class="linenum">17</span></p> + +<p class="bodyB">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.<span class="linenum">18</span></p> + +<p class="bodyB">And when the Blessed One had finished his meal, the courtesan had +a low stool brought, and sat down at his<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> 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."<span class="linenum">19</span></p> + +<p class="bodyB">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.<span class="linenum">20</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCIII" id="XCIII"></a>XCIII.</h4> + +<h3>THE BUDDHA'S FAREWELL ADDRESS.</h3> + + +<p class="bodyB">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."<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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."<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">Thus the Blessed One began to recover; and when he had quite got +rid of the sickness, he went out from the<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span> 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."<span class="linenum">5</span></p> + +<p class="bodyB">And the Blessed One addressed Ānanda in behalf of the order, +saying:<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"Why, then, should the Tathāgata leave instructions in any matter +concerning the order?<span class="linenum">9</span></p> + +<p class="bodyB">"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.<span class="linenum">10</span></p> + +<p class="bodyB">"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.<span class="linenum">11</span></p> + +<p class="bodyB">"It is only, Ānanda, when the Tathāgata, ceasing to<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span> 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.<span class="linenum">12</span></p> + +<p class="bodyB">"Therefore, O Ānanda, be ye lamps unto yourselves. Rely on +yourselves, and do not rely on external help.<span class="linenum">13</span></p> + +<p class="bodyB">"Hold fast to the truth as a lamp. Seek salvation alone in the +truth. Look not for assistance to any one besides yourselves.<span class="linenum">14</span></p> + +<p class="bodyB">"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?<span class="linenum">15</span></p> + +<p class="bodyB">"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.<span class="linenum">16</span></p> + +<p class="bodyB">"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.<span class="linenum">17</span></p> + +<p class="bodyB">"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.<span class="linenum">18</span></p> + +<p class="bodyB">"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."<span class="linenum">19</span></p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span></p> +<h4><a name="XCIV" id="XCIV"></a>XCIV.</h4> + +<h3>THE BUDDHA ANNOUNCES HIS DEATH.</h3> + + +<p class="bodyB">Said the Tathāgata to Ānanda: "In former years, Ānanda, Māra, the +Evil One, approached the holy Buddha three times to tempt him.<span class="linenum">1</span></p> + +<p class="bodyB">"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 Nerañjarā river: 'Be greeted, +thou Holy One. Thou hast attained the highest bliss and it is +time for thee to enter into the final Nirvāna.'<span class="linenum">2</span></p> + +<p class="bodyB">"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.'"<span class="linenum">3</span></p> + +<p class="bodyB">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!"<span class="linenum">4</span></p> + +<p class="bodyB">Said the Blessed One: "Enough now, Ānanda, beseech not the +Tathāgata!"<span class="linenum">5</span></p> + +<p class="bodyB">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. <span class="linenum">6</span></p> + +<p class="bodyB">And again, the third time, the venerable Ānanda besought the +Blessed One to live longer; and the Blessed One said: "Hast thou +faith, Ānanda?"<span class="linenum">7</span></p> + +<p class="bodyB">Said Ānanda: "I have, my Lord!"<span class="linenum">8</span></p> + +<p class="bodyB">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?"<span class="linenum">9</span></p> + +<p class="bodyB">And Ānanda said: "I have faith, my Lord."<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span><span class="linenum">10</span></p> + +<p class="bodyB">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."<span class="linenum">11</span></p> + +<p class="bodyB">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."<span class="linenum">12</span></p> + +<p class="bodyB">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:<span class="linenum">13</span></p> + +<p class="bodyB">"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!<span class="linenum">14</span></p> + +<p class="bodyB">"Star-gazing and astrology, forecasting lucky or unfortunate +events by signs, prognosticating good or evil, all these are +things forbidden.<span class="linenum">15</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span><span class="linenum">16</span></p> + +<p class="bodyB">"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.<span class="linenum">17</span></p> + +<p class="bodyB">"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.<span class="linenum">18</span></p> + +<p class="bodyB">"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.<span class="linenum">19</span></p> + +<p class="bodyB">"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.'"<span class="linenum">20</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCV" id="XCV"></a>XCV.</h4> + +<h3>CHUNDA, THE SMITH.</h3> + + +<p class="bodyB">And the Blessed One went to Pāvā.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> But the Blessed One, mindful +and self-possessed, bore it without complaint.<span class="linenum">3</span></p> + +<p class="bodyB">And the Blessed One addressed the venerable Ānanda, and said: +"Come, Ānanda, let us go on to Kusinārā."<span class="linenum">4</span></p> + +<p class="bodyB">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!"<span class="linenum">5</span></p> + +<p class="bodyB">"Be it so, Lord!" said the venerable Ānanda; and he spread out +the robe folded fourfold.<span class="linenum">6</span></p> + +<p class="bodyB">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."<span class="linenum">7</span></p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">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."<span class="linenum">9</span></p> + +<p class="bodyB">And a second time the venerable Ānanda said: "Let us go to the +river."<span class="linenum">10</span></p> + +<p class="bodyB">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."<span class="linenum">11</span></p> + +<p class="bodyB">"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<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> all turbidity. And he thought: "How +wonderful, how marvelous is the great might and power of the +Tathāgata!"<span class="linenum">12</span></p> + +<p class="bodyB">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."<span class="linenum">13</span></p> + +<p class="bodyB">Then the Blessed One drank of the water.<span class="linenum">14</span></p> + +<p class="bodyB">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.<span class="linenum">15</span></p> + +<p class="bodyB">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.<span class="linenum">16</span></p> + +<p class="bodyB">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."<span class="linenum">17</span></p> + +<p class="bodyB">"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.<span class="linenum">18</span></p> + +<p class="bodyB">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!"<span class="linenum">19</span></p> + +<p class="bodyB">The Blessed One said: "Pukkusa, robe me in one, and Ānanda in the +other."<span class="linenum">20</span></p> + +<p class="bodyB">And the Tathāgata's body appeared shining like a flame, and he +was beautiful above all expression.<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span><span class="linenum">21</span></p> + +<p class="bodyB">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!"<span class="linenum">22</span></p> + +<p class="bodyB">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."<span class="linenum">23</span></p> + +<p class="bodyB">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,<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> Ānanda, should be +checked any remorse in Chunda, the smith."<span class="linenum">24</span></p> + +<p class="bodyB">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."<span class="linenum">25</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCVI" id="XCVI"></a>XCVI.</h4> + +<h3>METTEYYA.</h3> + + +<p class="bodyB">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 Hiraññavatī, 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."<span class="linenum">1</span></p> + +<p class="bodyB">"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.<span class="linenum">2</span></p> + +<p class="bodyB">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,<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> +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."<span class="linenum">3</span></p> + +<p class="bodyB">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!"<span class="linenum">4</span></p> + +<p class="bodyB">Now, the Blessed One called the brethren, and said: "Where, O +brethren, is Ānanda?"<span class="linenum">5</span></p> + +<p class="bodyB">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."<span class="linenum">6</span></p> + +<p class="bodyB">And the Blessed One said to the venerable Ānanda, as he sat there +by his side:<span class="linenum">7</span></p> + +<p class="bodyB">"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?<span class="linenum">8</span></p> + +<p class="bodyB">"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.<span class="linenum">9</span></p> + +<p class="bodyB">"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!<span class="linenum">10</span></p> + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> +<img src="images/img_035_243.jpg" width="400" alt="" title="" /> +</div> + +<p> <span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span></p> + +<p class="bodyB"> +<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> +"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!"<span class="linenum">11</span></p> + +<p class="bodyB">And Ānanda, suppressing his tears, said to the Blessed One: "Who +shall teach us when thou art gone?"<span class="linenum">12</span></p> + +<p class="bodyB">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."<span class="linenum">13</span></p> + +<p class="bodyB">Ānanda said: "How shall we know him?"<span class="linenum">14</span></p> + +<p class="bodyB">The Blessed One said: "He will be known as Metteyya, which means +'he whose name is kindness.'"<span class="linenum">15</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCVII" id="XCVII"></a>XCVII.</h4> + +<h3>THE BUDDHA'S FINAL ENTERING INTO NIRVĀNA.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">And the Blessed One addressed them and said:<span class="linenum">2</span></p> + +<p class="bodyB">"Seeking the way, ye must exert yourselves and strive<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> 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.<span class="linenum">3</span></p> + +<p class="bodyB">"A sick man may be cured by the healing power of medicine and +will be rid of all his ailments without beholding the physician.<span class="linenum">4</span></p> + +<p class="bodyB">"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.<span class="linenum">5</span></p> + +<p class="bodyB">"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."<span class="linenum">6</span></p> + +<p class="bodyB">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!"<span class="linenum">7</span></p> + +<p class="bodyB">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."<span class="linenum">8</span></p> + +<p class="bodyB">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."<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span> +<span class="linenum">10</span></p> + +<p class="bodyB">Then the venerable Ānanda said to Subhadda the mendicant: "Step +in, friend Subhadda; for the Blessed One gives thee leave."<span class="linenum">11</span></p> + +<p class="bodyB">When the Blessed One had instructed Subhadda, and aroused and +gladdened him with words of wisdom and comfort, Subhadda said to +the Blessed One:<span class="linenum">12</span></p> + +<p class="bodyB">"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."<span class="linenum">13</span></p> + +<p class="bodyB">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!"<span class="linenum">14</span></p> + +<p class="bodyB">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."<span class="linenum">15</span></p> + +<p class="bodyB">Then the Blessed One addressed the brethren, and said:<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> "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."<span class="linenum">16</span></p> + +<p class="bodyB">And the brethren remained silent.<span class="linenum">17</span></p> + +<p class="bodyB">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!"<span class="linenum">18</span></p> + +<p class="bodyB">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."<span class="linenum">19</span></p> + +<p class="bodyB">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?'"<span class="linenum">20</span></p> + +<p class="bodyB">The brethren replied: "That we shall not, O Lord."<span class="linenum">21</span></p> + +<p class="bodyB">And the Holy One continued:<span class="linenum">22</span></p> + +<p class="bodyB">"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.<span class="linenum">23</span></p> + +<p class="bodyB">"But what ye speak, O disciples, is it not even that which ye +have yourselves known, yourselves seen, yourselves realised?"<span class="linenum">24</span></p> + +<p class="bodyB">Ānanda and the brethren said: "It is, O Lord."<span class="linenum">25</span></p> + +<p class="bodyB">Once more the Blessed One began to speak: "Behold<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> 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.<span class="linenum">26</span></p> + +<p class="bodyB">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!"<span class="linenum">27</span></p> + +<p class="bodyB">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."<span class="linenum">28</span></p> + +<p class="bodyB">And the venerable Anuruddha and the venerable Ānanda spent the +rest of the night in religious discourse.<span class="linenum">29</span></p> + +<p class="bodyB">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!'"<span class="linenum">30</span></p> + +<p class="bodyB">And when the Mallas had heard this saying they were grieved, and +sad, and afflicted at heart.<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> +<span class="linenum">31</span></p> + +<p class="bodyB">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.<span class="linenum">32</span></p> + +<p class="bodyB">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.<span class="linenum">33</span></p> + +<p class="bodyB">When the burning ceremonies were over, Devaputta said to the +multitudes that were assembled round the pyre:<span class="linenum">34</span></p> + +<p class="bodyB">"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.<span class="linenum">35</span></p> + +<p class="bodyB">"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."<span class="linenum">36</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span> 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.<span class="linenum">37</span></p> + + +<div class="figcenter" style="width: 320px;"> +<img src="images/img_036_251.jpg" width="320" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span> +<img src="images/img_037_252.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> +<h3><a name="CONCLUSION" id="CONCLUSION"></a>CONCLUSION.</h3> + +<hr style="width: 65%;" /> + +<h4><a name="XCVIII" id="XCVIII"></a>XCVIII.</h4> + +<h3>THE THREE PERSONALITIES OF THE BUDDHA.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">And Upāli rose, saying:<span class="linenum">2</span></p> + +<p class="bodyB">"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;<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span> follow it carefully and regard it in no way different from +myself.'<span class="linenum">3</span></p> + +<p class="bodyB">"Such were the words of the Blessed One.<span class="linenum">4</span></p> + +<p class="bodyB">"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?"<span class="linenum">5</span></p> + +<p class="bodyB">And Anuruddha arose and said:<span class="linenum">6</span></p> + +<p class="bodyB">"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.<span class="linenum">7</span></p> + +<p class="bodyB">"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.<span class="linenum">8</span></p> + +<p class="bodyB">"The Tathāgata said:<span class="linenum">9</span></p> + +<p class="bodyB">"'The truth is omnipresent and eternal, endowed with excellencies +innumerable, above all human nature, and ineffable in its +holiness.'<span class="linenum">10</span></p> + +<p class="bodyB">"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.<span class="linenum">11</span></p> + +<p class="bodyB">"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.<span class="linenum">12</span></p> + +<p class="bodyB">"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.<span class="linenum">13</span></p> + +<p class="bodyB">"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.<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> +<span class="linenum">14</span></p> + +<p class="bodyB">"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."<span class="linenum">15</span></p> + +<p class="bodyB">And Kassapa rose and said:<span class="linenum">16</span></p> + +<p class="bodyB">"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.<span class="linenum">17</span></p> + +<p class="bodyB">"There is the Dharma Kāya. There is the Nirmāna Kāya. There is +the Sambhoga Kāya.<span class="linenum">18</span></p> + +<p class="bodyB">"Buddha is the all-excellent truth, eternal, omnipresent, and +immutable. This is the Sambhoga Kāya which is in a state of +perfect bliss.<span class="linenum">19</span></p> + +<p class="bodyB">"Buddha is the all-loving teacher assuming the shape of the +beings whom he teaches. This is the Nirmāna Kāya, his +apparitional body.<span class="linenum">20</span></p> + +<p class="bodyB">"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.<span class="linenum">21</span></p> + +<p class="bodyB">"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.<span class="linenum">22</span></p> + +<p class="bodyB">"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." +<span class="linenum">23</span></p> + +<p class="bodyB"><span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span> +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.<span class="linenum">24</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="XCIX" id="XCIX"></a>XCIX.</h4> + +<h3>THE PURPOSE OF BEING.</h3> + + +<p class="bodyB">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.<span class="linenum">1</span></p> + +<p class="bodyB">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.<span class="linenum">2</span></p> + +<p class="bodyB">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<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> 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.<span class="linenum">3</span></p> + +<p class="bodyB">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.<span class="linenum">4</span></p> + +<p class="bodyB">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.<span class="linenum">5</span></p> + +<p class="bodyB">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.<span class="linenum">6</span></p> + +<p class="bodyB">There is not room for truth in space, infinite though it be.<span class="linenum">7</span></p> + +<p class="bodyB">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.<span class="linenum">8</span></p> + +<p class="bodyB">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.<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span> +<span class="linenum">9</span></p> + +<p class="bodyB">The throne of truth is righteousness; and love and justice and +good-will are its ornaments.<span class="linenum">10</span></p> + +<p class="bodyB">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.<span class="linenum">12</span></p> + +<p class="bodyB">This is the Gospel of the Blessed One. This is the revelation of +the Enlightened One. This is the bequest of the Holy One.<span class="linenum">13</span></p> + +<p class="bodyB">Those who accept the truth and have faith in the truth, take +refuge in the Buddha, the Dharma, and the Sangha.<span class="linenum">14</span></p> + +<p class="bodyB">Receive us, O Buddha, as thy disciples from this day hence, so +long as our life lasts.<span class="linenum">15</span></p> + +<p class="bodyB">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.<span class="linenum">16</span></p> + +<p class="bodyB">The truth is the end and aim of all existence, and the worlds +originate so that the truth may come and dwell therein.<span class="linenum">17</span></p> + +<p class="bodyB">Those who fail to aspire for the truth have missed the purpose of +life.<span class="linenum">18</span></p> + +<p class="bodyB">Blessed is he who rests in the truth, for all things will pass +away, but the truth abideth forever.<span class="linenum">19</span></p> + +<p class="bodyB">The world is built for the truth, but false combinations of +thought misrepresent the true state of things and bring forth +errors.<span class="linenum">20</span></p> + +<p class="bodyB">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.<span class="linenum">21</span></p> + +<p class="bodyB">Truth cannot be fashioned. Truth is one and the same; it is +immutable.<span class="linenum">22</span></p> + +<p class="bodyB">Truth is above the power of death; it is omnipresent, eternal, +and most glorious.<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> +<span class="linenum">23</span></p> + +<p class="bodyB">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.<span class="linenum">24</span></p> + +<p class="bodyB">The nature of delusions, errors, and lies is death; and +wrong-doing is the way to perdition.<span class="linenum">25</span></p> + +<p class="bodyB">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.<span class="linenum">26</span></p> + +<p class="bodyB">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.<span class="linenum">27</span></p> + +<p class="bodyB">Yet does all life yearn for the truth and the truth only can cure +our diseases and give peace to our unrest.<span class="linenum">28</span></p> + +<p class="bodyB">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.<span class="linenum">29</span></p> + +<p class="bodyB">There are not different truths in the world, for truth is one and +the same at all times and in every place.<span class="linenum">30</span></p> + +<p class="bodyB">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.<span class="linenum">31</span></p> + + + +<hr style="width: 65%;" /> +<h4><a name="C" id="C"></a>C.</h4> + +<h3>THE PRAISE OF ALL THE BUDDHAS.</h3> + +<p class="bodyB"> +<span style="margin-left: 8em;">All the Buddhas are wonderful and glorious.</span><br /> +<span style="margin-left: 8em;">There is not their equal upon earth.</span><br /> +<span style="margin-left: 8em;">They reveal to us the path of life.</span><br /> +<span style="margin-left: 8em;">And we hail their appearance with pious reverence.</span><span class="linenum">1</span><br /> +<br /> +<span style="margin-left: 8em;">All the Buddhas teach the same truth.</span><br /> +<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span><span style="margin-left: 8em;">They point out the path to those who go astray.</span><br /> +<span style="margin-left: 8em;">The Truth is our hope and comfort.</span><br /> +<span style="margin-left: 8em;">We gratefully accept its illimitable light.</span><span class="linenum">2</span><br /> +<br /> +<span style="margin-left: 8em;">Ah the Buddhas are one in essence,</span><br /> +<span style="margin-left: 8em;">Which is omnipresent in all modes of being,</span><br /> +<span style="margin-left: 8em;">Sanctifying the bonds that tie all souls together,</span><br /> +<span style="margin-left: 8em;">And we rest in its bliss as our final refuge.</span><span class="linenum">3</span><br /> +</p> + +<div class="figcenter" style="width: 150px;"> +<img src="images/img_038_259.jpg" width="150" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> +<img src="images/img_039_260.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<h3><a name="TABLE_OF_REFERENCE" id="TABLE_OF_REFERENCE"></a>TABLE OF REFERENCE.</h3> + + +<p>[list of abbr. in this table follows <a href="#ABBREVIATIONS_IN_THE_TABLE_OF_REFERENCE">here</a>]</p> + +<p> +THE GOSPEL OF BUDDHA CHAPTER AND VERSE (Gospel): I-III<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: Descent from heaven omitted<br /> +<span style="margin-left: 1em;">Sources: <i>LV</i>; <i>rGya</i>, iii-iv</span><br /> +<span style="margin-left: 2em;">Parallelisms: Klopstock's <i>Messias</i> Gesang I</span><br /> +<br /> +Gospel: IV<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1-147</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: IV, 6<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 64</span><br /> +<span style="margin-left: 2em;">Parallelisms: Mark vii, 32, 37; Matth. xi, 5</span><br /> +<br /> +Gospel: IV, 9<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 22-24</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. ii, 1</span><br /> +<br /> +Gospel: IV, 12<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 39-40</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke ii, 36</span><br /> +<br /> +Gospel: IV, 17<br /> +<span style="margin-left: 1em;">Sources: <i>RB</i> 150; <i>RHB</i> 52</span><br /> +<span style="margin-left: 2em;">Parallelisms: Pseudo Matth. 23</span><br /> +<br /> +Gospel: IV, 27<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, v. 147</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke ii, 52</span><br /> +<br /> +Gospel: Omitted<br /> +<span style="margin-left: 1em;">Sources: <i>RHB</i>, pp. 103-108</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. ii, 16</span><br /> +<br /> +Gospel: V<br /> +<span style="margin-left: 1em;">Sources: <i>HM</i>, p. 156; <i>RB</i>, p. 83; <i>rGya</i>, xii</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 152-156</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke ii, 46-47</span><br /> +<br /> +Gospel: V, 9<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, v. 164</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. iii, 16</span><br /> +<br /> +Gospel: VI<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 191-322</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: VI, 19-20<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, pp. 79-80; <i>RB</i>, p. 23</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke xi, 27-28</span><br /> +<br /> +Gospel: VII<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 335-417</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: VII, 7<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 5-6</span><br /> +<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span><span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: VII, 18-19<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 18</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matt. xxiv, 35; Luke xxi, 33; Luke xvi, 17</span><br /> +<br /> +Gospel: VII, 23-24<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 84</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke iv, 5-8 [see also Matth. iv, 1-7 and Mark i, 13]</span><br /> +<br /> +Gospel: VIII<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 778-918</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: VIII, 15<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i>, v. 178</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: IX<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 919-1035; Cf. "Arāda and Udraka" in Rhys Davids's <i>Dialogue</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: Compare the results of modern psychology</span><br /> +<br /> +Gospel: IX, 6<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>. 1, 6, Secs. 36-38 [<i>SB</i>, xiii, p. 100]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: IX, 14<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, pp. 83-86</span><br /> +<span style="margin-left: 2em;">Parallelisms: Evolution theory</span><br /> +<br /> +Gospel: IX, 15<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>,p. 133</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: IX, 16<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 111</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: X<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1000-1023</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: X, 4, 5<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, vv. 425, 439; <i>SN</i>, v. 445</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke iv, 2-4; John iii, 46</span><br /> +<br /> +Gospel: X, 11<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1024; <i>Fo</i>, vv. 1222-1224</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke vii, 19; Matth ii, 3</span><br /> +<br /> +Gospel: XI [See LXXXIX, 1-6]<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1026-1110</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke iv, 2; Matth. iv, 1-7; Mark i, 13</span><br /> +<br /> +Gospel: XII<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1111-1199</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XII, 8<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 79; <i>SDP</i>, vii [<i>SB</i>, xxi, p. 172]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XII, 11-15<br /> +<span style="margin-left: 1em;">Sources: <i>SDP</i>, iii [<i>SB</i>, xxi, p. 90]; <i>MV</i>, i, 6 Secs. 19-28; Cf. <i>OldG</i>, pp. 227-228, <i>OldE</i>, p. 211; <i>RhDB</i>, pp. 106-107</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XII, 16<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, pp. 103-104; Cf. <i>DP</i>, pp. 153-154; Db, p. 12</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XII, 20<br /> +<span style="margin-left: 1em;">Sources: <i>rGya</i>, 355</span><br /> +<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span><span style="margin-left: 2em;">Parallelisms: Matth. v, 3-11</span><br /> +<br /> +Gospel: XIII<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 4</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XIV<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 5</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XIV, 2<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 3, Sec. 4</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XIV, 14<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, iii, 44, 45; Cf. <i>W</i>, p. 87</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XV<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1200-1217; <i>MV</i>, i, 6, Secs. 1-9</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVI<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1217-1279; <i>MV</i>, i, 6, Secs. 10-47</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVI, 5<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, v. 248</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVI, 6<br /> +<span style="margin-left: 1em;">Sources: <i>RhDB</i> p. 131</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVI, 7<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, v. 241</span><br /> +<span style="margin-left: 3em;">Parallelisms: Matth. xv, 10</span><br /> +<br /> +Gospel: XVII<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 6, Sec. 10-47</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVII, 10-12<br /> +<span style="margin-left: 1em;">Sources: <i>Saniyuttaka Nikāya</i>, vol. iii, fol. sā, quoted by <i>OldG</i>, p. 364; <i>OldE</i>, p. 339</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVII, 13-18<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 11</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1297-1300</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke ix, 1-6; Luke x, 1-24</span><br /> +<br /> +Gospel: XVII, 15<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 264</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 16</span><br /> +<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 266</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. vii, 6</span><br /> +<br /> +Gospel: XVIII<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, 1, 7; 8, 9; <i>Fo</i>, vv. 1280-1296</span><br /> +<span style="margin-left: 2em;">Parallelisms: John iii, 2</span><br /> +<br /> +Gospel: XVIII, 8<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1289-1290</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XVIII, 10<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, v. 1292</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XIX<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1300-1334; <i>MV</i>, 1, 20-21</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XX<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1335-1379; <i>MV</i>, 1, 22</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XX, 19-20<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, v. 148; <i>Metta Sutta.</i> [An often quoted sentence. <i>RhDB</i>, p. 109, Hardy, "<i>Legends and Theories of the Buddhas</i>," p. 212]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XX, 23<br /> +<span style="margin-left: 1em;">Sources: <i>RhDB</i>, p. 62</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XX, 28<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, v. 1733</span><br /> +<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span><span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXI<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1380-1381; <i>MV</i>, 1, 22, Secs. 15-18</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xxi, 1-11; Mark. xi, 1-10; Luke xix, 28-38; John xii, 12-15</span><br /> +<br /> +Gospel: XXII<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1382-1433; <i>MV</i> 1, 23-24; <i>W</i>, p. 89</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXII, 3-5<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, 1, 23, Secs. 13-14</span><br /> +<span style="margin-left: 2em;">Parallelisms: — Matth. xxi, 9; Mark xi, 9; John xii, 13</span><br /> +<br /> +Gospel: XXIII, 10-20<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXIV<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1496-1521</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXV, 4<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1516-1517</span><br /> +<span style="margin-left: 2em;">Parallelisms: Acts xx, 35</span><br /> +<br /> +Gospel: XXV<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1522-1533, 1611-1671</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXVI, 1-7<br /> +<span style="margin-left: 1em;">Sources: <i>AN</i>, iii, 134.</span><br /> +<span style="margin-left: 2em;">Parallelisms: Compare the results of modern psychology</span><br /> +<br /> +Gospel: XXVI, 8-13<br /> +<span style="margin-left: 1em;">Sources: <i>US</i>, p. 112; <i>W</i>, p. xiv</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXVII<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1534-1610; <i>HM</i>, p. 204</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXVIII<br /> +<span style="margin-left: 1em;">Sources: <i>HM</i>, p. 203 et seqq.; <i>BSt</i>, pp. 125-126</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXIX<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 54; <i>HM</i>, 208-209</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXX<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, viii, 23-36 [<i>SB</i>, xvii, pp. 193-194]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXI<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i> vv. 1672-1673</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXII<br /> +<span style="margin-left: 1em;">Sources: <i>HM</i>, pp. 353-354</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXII, 4-6<br /> +<span style="margin-left: 1em;">Sources: <i>W</i>, pp. 443-444</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXIII<br /> +<span style="margin-left: 1em;">Sources: <i>S42S</i>; <i>Fo</i>, vv. 1757-1766; <i>Bf</i>, p. 153</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 28</span><br /> +<br /> +Gospel: XXXIII, 9-11<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i> vv. 1762-1763</span><br /> +<span style="margin-left: 2em;">Parallelisms: Eph. vi, 13-17</span><br /> +<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1763</span><br /> +<span style="margin-left: 2em;">Parallelisms: Mark ix, 47; Matth. v, 29; Matth. xviii, 9</span><br /> +<br /> +Gospel: XXXIV<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span><br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, viii, 15. [<i>SB</i>, xvii, pp. 219-225.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXIV, 24 [Last part of the verse.]<br /> +<span style="margin-left: 1em;">Sources: <i>Bgt</i>, p. 211</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke viii, 2; Matth. xiii, 24-27</span><br /> +<br /> +Gospel: XXXV<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, ii</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXVI<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, x, 1, 2, Sec. 1-2; Sec. 20; <i>C</i>, vol iii, p. 139</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXVII<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, x, 5-6, 2 Sec. 3-20</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXVIII<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, v, 4</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXVIII, 3<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 311</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXVIII, 5<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, v, 4, 2 [<i>SB</i>, xvii, p. 18]</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 46-47</span><br /> +<br /> +Gospel: XXXIX<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1713-1734; <i>HM</i>, pp. 337-340</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXIX, 4<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 200</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XXXIX, 7<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i>, v. 227; <i>SB</i>, x, p. 58 (cf. <i>ChD</i>, p. 122)</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xi, 16, 19</span><br /> +<br /> +Gospel: XL<br /> +<span style="margin-left: 1em;">Sources: <i>V</i>, xviii, xx; <i>W</i>, pp. 184-186</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLI<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, vi, 29 [<i>SB</i>, xvii, pp. 104-105.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLI, 12-13<br /> +<span style="margin-left: 1em;">Sources: <i>Metta Sutta</i>; <i>SN</i> v. 148. [Cf. <i>RhDB</i>, p. 109]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLII<br /> +<span style="margin-left: 1em;">Sources: <i>RB</i>, pp. 68-69. [Cf. <i>RhDB</i>, p. 71 and <i>OldG</i>, 376-378.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: Mark iii, 14; Luke ix, 2</span><br /> +<br /> +<span style="margin-left: 1em;">Sources: <i>Bgt</i>, 212</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 3-20</span><br /> +<br /> +Gospel: XLIV<br /> +<span style="margin-left: 1em;">Sources: <i>TPN</i>, p. 129</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLV<br /> +<span style="margin-left: 1em;">Sources: <i>TPN</i>, pp. 22-23 and p. 25</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLVI<br /> +<span style="margin-left: 1em;">Sources: <i>S42S</i>, 4</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLVII<br /> +<span style="margin-left: 1em;">Sources: <i>SDP</i>, x, xiii, xxvii</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLVII, 23<br /> +<span style="margin-left: 1em;">Sources: <i>SDP</i>, xxiv, 22. [<i>SB</i>, xxi, p. 416.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLVIII<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i> in <i>SB</i>, x</span><br /> +<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span><span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLVIII, 36-37<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i>, v. 5</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 44</span><br /> +<br /> +Gospel: XLVIII, 46<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, vv. 784-785, 885-888, 834 [<i>SB</i>, x, 149, 159, 169.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xi, 29-30</span><br /> +<br /> +Gospel: XLVIII, 47<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i>, v. 275</span><br /> +<span style="margin-left: 2em;">Parallelisms: II Cor. vii, 7</span><br /> +<br /> +Gospel: XLVIII, 55<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i>, v. 387</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLIX<br /> +<span style="margin-left: 1em;">Sources: <i>SB</i>, xi, pp. 157-203</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XLIX, 17<br /> +<span style="margin-left: 1em;">Sources: <i>SB</i>, xi, pp. 173-174</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xv, 14</span><br /> +<br /> +Gospel: L<br /> +<span style="margin-left: 1em;">Sources: <i>SSP</i>, pp. 297-320 [Cf. <i>RhDB</i>, 143.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LI, 1-14; LI, 31-75<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, vi, 31. [<i>SB</i>, xvii, pp. 108-113.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LI, 15-30<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i> [cf. <i>QKM</i>, pp. 254-257]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LII<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i> [cf. <i>CBS</i>, p. 15 and also <i>MV</i>, v]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIII<br /> +<span style="margin-left: 1em;">Sources: Compiled from <i>HM</i>, pp. 280 et seq.; <i>Fo</i>, v. 1682, 1683; <i>W</i>, p. 219; and <i>QKM</i>, pass.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIII, 18-23a<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 120</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIII, 23b<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 148</span><br /> +<span style="margin-left: 2em;">Parallelisms: John iii, 8</span><br /> +<br /> +Gospel: LIII, 26-27<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 67</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIII, 29-32<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, pp. 73-74</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIII, 47-59<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, pp. 63, 83-86</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIII, 53<br /> +<span style="margin-left: 1em;">Sources: <i>US</i> and <i>W</i>, motto</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIV, 1-2<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, vv. 1208, 1228</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 3-11</span><br /> +<br /> +Gospel: LIV, 3<br /> +<span style="margin-left: 1em;">Sources: <i>Brahmajāla Sutta</i>, quoted by <i>RhDB</i>, p. 99</span><br /> +<span style="margin-left: 2em;">Parallelisms: John xvi, 16; Matth. xxiv, 23</span><br /> +<br /> +Gospel: LIV, 4<br /> +<span style="margin-left: 1em;">Sources: Gospel: <i>QKM</i>, p. 114</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIV, 5<br /> +<span style="margin-left: 1em;">Sources: <i>Fo</i>, v. 1231</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIV, 6-8<br /> +<span style="margin-left: 1em;">Sources: <i>rGya</i>, p. 372</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xi, 28</span><br /> +<br /> +Gospel: LIV, 9<br /> +<span style="margin-left: 1em;">Sources: <i>S42S</i>, 16</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIV, 10<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 110</span><br /> +<span style="margin-left: 2em;">Parallelisms: John xiv, 6; John xviii, 37</span><br /> +<br /> +Gospel: LV<br /> +<span style="margin-left: 1em;">Sources: <i>SDP</i>, v</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LVI<br /> +<span style="margin-left: 1em;">Sources: <i>Mahā Rāhula Sutta</i></span><br /> +<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span><span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LVII<br /> +<span style="margin-left: 1em;">Sources: <i>S42S</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LVIII<br /> +<span style="margin-left: 1em;">Sources: <i>Buddhist Catena</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LIX<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, pp. 58-62; p, 25; p. 147; p. 54; <i>MV</i>, i, 3, Sec. 4 [cf. <i>OldE</i>, p. 118]; <i>Nidhikanda Sutta</i>, quoted by <i>RhDB</i>, p. 127</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. vi, 20</span><br /> +<br /> +Gospel: LX, 7-8<br /> +<span style="margin-left: 1em;">Sources: <i>RhDB</i>, p. 156</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LX, 12<br /> +<span style="margin-left: 1em;">Sources: Beal, <i>Buddhism of China</i>, chap, xii</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LX, 18-23<br /> +<span style="margin-left: 1em;">Sources: <i>RhDB</i>, p. 170</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LX, 27-28<br /> +<span style="margin-left: 1em;">Sources: <i>EH</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LX, 29<br /> +<span style="margin-left: 1em;">Sources: <i>QKM</i>, p. 127</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LX, 31<br /> +<span style="margin-left: 1em;">Sources: <i>RhDB</i>, pp. 175-176</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LX, 33<br /> +<span style="margin-left: 1em;">Sources: <i>RhDB</i>,p. 173</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXI<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, 111, 22. [<i>SB</i>, xx, p. 48-49.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXI, 3-5<br /> +<span style="margin-left: 1em;">Sources: <i>Chullavaggaxx</i>, 1-4. [<i>SB</i>, xx, 301-305]</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 13</span><br /> +<br /> +Gospel: LXI, 6-9<br /> +<span style="margin-left: 1em;">Sources: <i>Sutra Dsauglun</i> [cf. R. Seydel "<i>Das Ev. v. Jesu in s. Verb. z. Buddha-Sage</i>" pp. 184-185]</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v, 1-2</span><br /> +<br /> +Gospel: LXII<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXIII<br /> +<span style="margin-left: 1em;">Sources: See <i>OC</i>, xvii, pp. 353-354</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXIII, 7-9<br /> +<span style="margin-left: 1em;">Sources: <i>Ug</i>, vii, 14 seq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xxv, 14 et seq.</span><br /> +<br /> +Gospel: LXIV<br /> +<span style="margin-left: 1em;">Sources: <i>DP</i>, v</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXV<br /> +<span style="margin-left: 1em;">Sources: <i>SDP</i>, iv</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke xv, 11 et seq.</span><br /> +<br /> +Gospel: LXVI<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, pp. 211, 299. [See <i>PT</i>, 11, 58.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXVII<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, pp. 315 et seq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXVIII<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, pp. 88-89</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXVIII, 6<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: Mark xii, 42-44</span><br /> +<br /> +Gospel: LXIX<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, p. 46</span><br /> +<span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span><span style="margin-left: 2em;">Parallelisms: The Story of Diogenes and his Lantern</span><br /> +<br /> +Gospel: LXX<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, p. 134</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXI<br /> +<span style="margin-left: 1em;">Sources: <i>Bgp</i>, pp. 107 et seq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXII<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, p. 77</span><br /> +<span style="margin-left: 2em;">Parallelisms: Luke xii, 20</span><br /> +<br /> +Gospel: LXXIII<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>, p. 147</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXIII, 15<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: Exodus xvii, 6</span><br /> +<br /> +Gospel: LXXIV<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, pp. 11-15</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 14</span><br /> +<br /> +Gospel: LXXV<br /> +<span style="margin-left: 1em;">Sources: <i>SN</i>, pp. 20 et seq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXVI<br /> +<span style="margin-left: 1em;">Sources: <i>Bf</i>, p. 205.</span><br /> +<span style="margin-left: 2em;">Parallelisms: John v, 5 et seq.</span><br /> +<br /> +Gospel: LXXVII<br /> +<span style="margin-left: 1em;">Sources: <i>HM</i>, pp. 317-319</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXVIII, LXXIX<br /> +<span style="margin-left: 1em;">Sources: <i>Jātaka Tales</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXX<br /> +<span style="margin-left: 1em;">Sources: <i>Bf</i>, pp. 146 et seq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXI<br /> +<span style="margin-left: 1em;">Sources: <i>Fu-Pen-Hing-tsi-King</i>, tr. by S. Beal</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXI, 7-10<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: John ii, 1 et seq.</span><br /> +<br /> +Gospel: LXXXII<br /> +<span style="margin-left: 1em;">Sources: <i>MV</i>, i, 14</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXIII<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, p. 130 et seq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXIII, 5<br /> +<span style="margin-left: 1em;">Sources: <i>BP</i>, p. 16</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXIII, 5, 6, 9<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i> and <i>SS</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xxii, 30</span><br /> +<br /> +Gospel: LXXXIV, 1-14<br /> +<span style="margin-left: 1em;">Sources: <i>BP</i>, pp. 98 et seqq.</span><br /> +<span style="margin-left: 2em;">Parallelisms: Greek versions quoted by Jacob H. Thiessen, <i>LKG</i>.</span><br /> +<br /> +Gospel: LXXXIV, 15-28<br /> +<span style="margin-left: 1em;">Sources: <i>SB</i>, x, p. 106</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXV<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, pp. 50-51</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. v. 25, 29</span><br /> +<br /> +Gospel: LXXXV, 6<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, cf OC No. 470</span><br /> +<span style="margin-left: 2em;">Parallelisms: Rom. iii, 28</span><br /> +<br /> +Gospel: LXXXVI<br /> +<span style="margin-left: 1em;">Sources: <i>ChD</i>, pp. 94-98</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXVII<br /> +<span style="margin-left: 1em;">Sources: <i>C</i>, ii p. 262</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXVIII<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, i [<i>SB</i>, xi, p. 1 et seqq.]</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: LXXXIX<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, i, 19, 22; <i>MV</i>, vi, 28</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XC<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, i, 16</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCI<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, ii, 9</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCI, 6<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: 1 Cor. 15, 55</span><br /> +<br /> +Gospel: XCII<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, 11, 12-24; <i>Fo</i>, vv. 1749-1753, 1768-1782</span><br /> +<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span><span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCIII<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, ii, 27-35</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCIV, 1<br /> +<span style="margin-left: 1em;">Sources: <i>BSt</i>,p. 84</span><br /> +<span style="margin-left: 2em;">Parallelisms: See Matth. iv, 1 and Mark i, 13</span><br /> +<br /> +Gospel: XCIV, 2-13<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, iii, 46-63</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCV<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, iv, 14-57</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCV, 6<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, iv, 25</span><br /> +<span style="margin-left: 2em;">Parallelisms: John xix, 28</span><br /> +<br /> +Gospel: XCV, 14-22<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, iv, 47-52</span><br /> +<span style="margin-left: 2em;">Parallelisms: Matth. xxvii, 2; Mark ix, 2</span><br /> +<br /> +Gospel: XCVI<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, v, 1-14, concerning Metteyya see <i>EH</i> s.v. <i>RhDB</i>, pp. 180, 200; <i>OldG</i>, p. 153, etc.</span><br /> +<span style="margin-left: 2em;">Parallelisms: John xiv, 26</span><br /> +<br /> +Gospel: XCVII<br /> +<span style="margin-left: 1em;">Sources: <i>MPN</i>, v, 52-69, and vi; <i>Fo</i>, vv. 2303-2310</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCVII, 19-20; XCVII, 23-24<br /> +<span style="margin-left: 1em;">Sources: <i>Mahātanhāsamkhaya-Sutta, Majjhima Nikāya</i>, vol. 1, p. 263, quoted by <i>OldG</i>, p. 349, E, p. 325.</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: XCVII, 22<br /> +<span style="margin-left: 1em;">Sources: <i>Suttavibbanga, Parājika</i> 1, pp. 1, 4 quoted by <i>OldG</i>, p. 349, <i>E</i>, p. 325</span><br /> +<span style="margin-left: 2em;">Parallelisms: 1 Cor. xv, 20</span><br /> +<br /> +Gospel: XCVIII<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i>, embodying later traditions, see <i>EH</i> and almost any other work on Buddhism.</span><br /> +<span style="margin-left: 2em;">Parallelisms: The Christian Trinity dogma</span><br /> +<br /> +Gospel: XCIX<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i></span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +<br /> +Gospel: C<br /> +<span style="margin-left: 1em;">Sources: <i>EA</i>, in imitation of a formula at present in use among Northern Buddhists</span><br /> +<span style="margin-left: 2em;">Parallelisms: —</span><br /> +</p> + +<hr style="width: 65%;" /> + +<h3><a name="ABBREVIATIONS_IN_THE_TABLE_OF_REFERENCE" id="ABBREVIATIONS_IN_THE_TABLE_OF_REFERENCE"></a>ABBREVIATIONS IN THE TABLE OF REFERENCE.</h3> + + +<p><i>AN</i>.—Añguttara Nikāya in Warren's Buddhism in Translations.</p> + +<p><i>Bf</i>.—Burnouf, Introduction à l'histoire du Bouddhisme Indien, Paris +1844.</p> + +<p><i>Bgt</i>.—The Life or Legend of Gautama, by the R. Rev. P. Bigandet.<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span></p> + +<p><i>BL</i>.—Buddhist Literature in China by Samuel Beal.</p> + +<p><i>Bf</i>.—Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.</p> + +<p><i>BSt</i>.—Buddhist Birth Stories or Jātaka Tales. Translated by Rhys Davids.</p> + +<p><i>C</i>.—The Jātaka edited by Prof. E.B. Cowell, Cambridge.</p> + +<p><i>CBS</i>.—A Catena of Buddhist Scriptures from the Chinese by Samuel Beal. +London, 1871.</p> + +<p><i>ChD</i>.—[Chinese Dhammapada.] Texts from the Buddhist Canon, commonly +known as Dhammapada. Translated by S. Beal, London and Boston, 1878.</p> + +<p><i>Dh</i>.—The Dharma, or The Religion of Enlightenment by Paul Carus. 5th ed. +Chicago, 1907.</p> + +<p><i>DP</i>.—The Dhammapada. Translated from Pāli by F. Max Müller, Vol. X, Part +I, of the Sacred Books of the East. Oxford, 1881.</p> + +<p><i>EA</i>.—Explanatory Addition.</p> + +<p><i>EH</i>.—Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.</p> + +<p><i>Fo</i>.—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.</p> + +<p><i>G</i>.—Reden Gotamo's by Karl Eugen Neumann.</p> + +<p><i>HF</i>.—Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds.</p> + +<p><i>HM</i>.—A Manual of Buddhism, by R. Spence Hardy.</p> + +<p><i>LKG</i>.—Die Legende von Kisāgotamī, by Jakob H. Thiessen. Breslau, 1880.</p> + +<p><i>LV</i>.—Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin, +1874.</p> + +<p><i>MPN</i>.—The Mahāparinibbāna Suttanta. The Book of the Great Decease. Vol. +XI of the Sacred Books of the East. Oxford 1881.</p> + +<p><i>MP</i>.—The Mahāvagga. I-IV in Vol. XIII; V-X in Vol. XVII of the Sacred +Books of the East. Oxford, 1881-1882.</p> + +<p><i>MY</i>.—Outlines of the Mahāyāna as Taught by Buddha, by S. Kuroda. Tokyo, +Japan, 1893.</p> + +<p><i>OC</i>.—The Open Court, a monthly magazine, published by the Open Court +Publishing Company, Chicago.</p> + +<p><i>OldG</i>.—German Edition, Buddha, sein Leben, seine Lehre und seine +Gemeinde, by H. Oldenberg. Second Edition. Berlin, 1890.</p> + +<p><i>OldE</i>.—English translation, Buddha, His Life, His Doctrine, and His +Order by H. Oldenberg. London, 1882.</p> + +<p><i>PT</i>.—Pantschatantra, translated into German by Theodor Benfey. Two vols. +Leipsic, 1859.</p> + +<p><i>QKM</i>.—The Questions of King Milinda, translated from Pāli by T.W. Rhys +Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.</p> + +<p><i>RB</i>.-The Life of the Buddha from Thibetan Works, transl. by W.W. +Rockhill. London, 1884.<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span></p> + +<p><i>rGya</i>.—<i>rGya</i> Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux. +Paris, 1868.</p> + +<p><i>RHB</i>.—The Romantic History of Buddha from the Chinese Sanskrit, by S. +Beal. London, 1875.</p> + +<p><i>RhDB</i>.—Buddhism, by T.W. Rhys Davids, in the Series of Non-Christian +Religious Systems. London, 1890.</p> + +<p><i>S42S</i>.—Sutra of Forty-two Sections. Kyoto, Japan.</p> + +<p><i>SB</i>.-Sacred Books of the East.</p> + +<p><i>SN</i>.—Sutta Nipāta, translated from the Pāli by V. Fausböll. Part II, +Vol. X of the Sacred Books of the East. Oxford, 1881.</p> + +<p><i>SS</i>.—A Brief Account of Shin-Shiu by R. Akamatsu. Kyoto, Japan, 1893.</p> + +<p><i>SSP</i>.—Sept Suttas Pālis by M.P. Grimblot. Paris, 1876.</p> + +<p><i>TPN</i>.—Buddhistische Anthologie. Texte aus dem Pāli-Kanon. By Dr. Karl +Eugen Neumann. Leyden, 1892.</p> + +<p><i>Ug</i>.—Uttarādhyayana, translated by H. Jacobi. Vol. XLV of the Sacred +Books of the East.</p> + +<p><i>US</i>.—The Udāna by Major General D.M. Strong.</p> + +<p><i>V</i>.—Visuddhi-Magga in Warren's Buddhism in Translations.</p> + +<p><i>W</i>.—Buddhism in Translations by Henry Clarke Warren.</p> + + +<p>The original Pāli texts are published in the Journal of the Pāli Text +Society, London, Henry Frowde.</p> + + +<div class="figcenter" style="width: 300px;"> +<img src="images/img_040_270.jpg" width="300" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span> +<img src="images/img_041_271.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<h3><a name="GLOSSARY_OF_NAMES_AND_TERMS" id="GLOSSARY_OF_NAMES_AND_TERMS"></a>GLOSSARY OF NAMES AND TERMS.</h3> + + +<p>[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.</p> + +<p>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 <i>appeared advisable to prefer for some terms +the Sanskrit forms</i>, 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.</p> + +<p>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<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span> Brahmā "Brahman," and karma "karman." But us us est tyrannus. In a +popular book it is not wise to swim against the stream.</p> + +<p>Following the common English usage of saying "Christ," not "the Christ," +we say in the title "Buddha," not "the Buddha."]</p> + +<hr style="width: 45%;" /> + +<p>Abni'ññā, <i>p.</i>, Abhi'jññā, <i>skt.</i>, supernatural talent. There are six +abhijññās 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.—<a href="#Page_175">175</a>, <a href='#Page_176'>176</a>.</p> + +<p>Acira'vatī, <i>p.</i> and <i>skt.</i>, a river.—<a href="#Page_96">96</a>.</p> + +<p>Agni, <i>p.</i> and <i>skt.</i>, a god of the Brahmans, the god of fire.—<a href="#Page_49">49</a>.</p> + +<p>Ajatasa'ttu, <i>p.</i>, Ajatasa'tru, <i>skt.</i>, the son of king Bimbisāra and +his successor to the throne of Magadha.—<a href="#Page_110">110</a>-<a href="#Page_112">112</a>, <a href='#Page_219'>219</a>.</p> + +<p>Alā'ra, <i>p.</i>, Ārā'da, <i>skt.</i>, a prominent Brahman philosopher. His full +name is Ālāra Kālāma.—<a href="#Page_29">29</a>, <a href='#Page_239'>239</a>.</p> + +<p>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. <i>B</i>., 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.—<a href="#Page_227">227</a>, <a href='#Page_228'>228</a>, <a href='#Page_231'>231</a>, <a href='#Page_232'>232</a>.</p> + +<p>Amitā'bha, <i>p.</i> and <i>skt.</i>, endowed with boundless light, from <i>amita</i>, +infinite, immeasurable, and <i>ābbā</i>, 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<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span> 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, <i>Handbook</i>, +pp. 7-9.]—<a href="#Page_172">172</a>, <a href='#Page_173'>173</a>, <a href='#Page_174'>174</a>, <a href='#Page_175'>175</a>.</p> + +<p>Āna'nda, <i>p.</i> and <i>skt.</i>, Buddha's cousin and his favorite disciple. The +Buddhistic St. John (Johannes).—<a href="#Page_86">86</a>, <a href='#Page_87'>87</a>, <a href='#Page_90'>90</a>, <a href='#Page_92'>92</a>, <a href='#Page_93'>93</a>, <a href='#Page_120'>120</a>, <a href='#Page_177'>177</a>, <a href='#Page_190'>190</a>, <a href='#Page_191'>191</a>, +<a href="#Page_196">196</a>, <a href='#Page_197'>197</a>, <a href='#Page_219'>219</a>, <a href='#Page_220'>220</a>, <a href='#Page_225'>225</a>, <a href='#Page_226'>226</a>, <a href='#Page_233'>233</a>, <a href='#Page_234'>234</a>, <a href='#Page_235'>235</a>, <a href='#Page_236'>236</a>, <a href='#Page_238'>238</a>, <a href='#Page_239'>239</a>, <a href='#Page_240'>240</a>, <a href='#Page_241'>241</a>, +<a href="#Page_245">245</a>, <a href='#Page_246'>246</a>, <a href='#Page_247'>247</a>, <a href='#Page_248'>248</a>, <a href='#Page_249'>249</a>.</p> + +<p>Anāthapi'ndika, <i>p.</i> and <i>skt.</i>, (also called Anāthapi'ndada in <i>skt.</i>) +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.—<a href="#Page_72">72</a>, <a href='#Page_75'>75</a>, <a href='#Page_76'>76</a>, +<a href="#Page_77">77</a>, <a href='#Page_81'>81</a>, <a href="#Page_168">168</a>.</p> + +<p>Annabhā'ra, <i>p.</i> and <i>skt.</i>, literally "he who brings food"; name of +Sumana's slave.—<a href="#Page_189">189</a>, <a href="#Page_190">190</a>.</p> + +<p>Aññā'ta, <i>p.</i>, Âjñā'ta, <i>skt.</i>, literally "knowing", a cognomen of +Kondañña, the first disciple of Buddha.—<a href="#Page_56">56</a>.</p> + +<p>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 href="#Page_86">86</a>, <a href='#Page_249'>249</a>, <a href='#Page_253'>253</a>, <a href='#Page_254'>254</a>.</p> + +<p>A'rahat, <i>p.</i>, Ar'hant, <i>skt.</i>, a saint. (See also Saint in Index.)—<a href="#Page_97">97</a>.</p> + +<p>Arati, dislike, hatred. The opposite of <i>rati</i>. The name of one of +Māra's daughters, q. v.—<a href="#Page_36">36</a>.</p> + +<p>A'sita, <i>p.</i> and <i>skt.</i>, a prophet.—<a href="#Page_9">9</a>, <a href="#Page_10">10</a>.</p> + +<p>A'ssaji, <i>p.</i>, Aśvajit, <i>skt.</i>, one of Buddha's disciples by whose +dignified demeanor Sāriputta is converted.—<a href="#Page_70">70</a>.</p> + +<p>Ā'tman, <i>skt.</i>, Atta, <i>p.</i>, 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.—<a href="#Page_29">29</a>, <a href='#Page_30'>30</a>, <a href='#Page_32'>32</a>, <a href='#Page_33'>33</a>, <a href='#Page_154'>154</a>, <a href='#Page_158'>158</a>.</p> + +<p>Balā'ni, or pañca-balāni, <i>p.</i> and <i>skt.</i>, (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.</p> + +<p>Beluva, a village near Vesālī.—<a href="#Page_232">232</a>.</p> + +<p>Benares, the well-known city in India; Anglicised form of Vārānasī, +<i>skt.</i>, and Bārānasī, <i>p.</i> (See Kāsī.)—<a href="#Page_47">47</a>, <a href='#Page_48'>48</a>, <a href='#Page_49'>49</a>, <a href='#Page_58'>58</a>, <a href='#Page_61'>61</a>, <a href='#Page_104'>104</a>-<a href="#Page_106">106</a>, +<a href="#Page_215">215</a>.</p> + +<p>Bha'gavat, <i>p.</i>, Bha'gavant, <i>skt.</i>, the man of merit, worshipful, the +Blessed One. A title of honor given to Buddha.—<a href="#Page_21">21</a>, <a href='#Page_170'>170</a>, <a href='#Page_195'>195</a>.<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span></p> + +<p>Bha'llika, <i>p.</i> and <i>skt.</i>, a merchant.—<a href="#Page_42">42</a>.</p> + +<p>Bhāradvā'ja, <i>p.</i> and <i>skt.</i>, name of a Brahman.—<a href="#Page_139">139</a>, <a href='#Page_141'>141</a>, <a href='#Page_194'>194</a>.</p> + +<p>Bhā'vanā, <i>p.</i> and <i>skt.</i>, 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 <i>Buddhism</i>, pp. 170-171.]—<a href="#Page_174">174</a>, <a href='#Page_175'>175</a>.</p> + +<p>Bhi'kkhu, <i>p.</i>, bhi'kshu, <i>skt.</i>, mendicant, monk, friar; the five +bhikkhus, <a href='#Page_34'>34</a>, <a href='#Page_35'>35</a>, <a href='#Page_47'>47</a>, <a href='#Page_49'>49</a>, <a href='#Page_55'>55</a>, <a href='#Page_56'>56</a>, <a href='#Page_88'>88</a>, <a href='#Page_90'>90</a>, <a href='#Page_91'>91</a>, <a href='#Page_93'>93</a>, <a href='#Page_94'>94</a>, <a href='#Page_95'>95</a>, <a href='#Page_96'>96</a>, <a href='#Page_97'>97</a>, <a href='#Page_98'>98</a>, +<a href="#Page_99">99</a>, <a href='#Page_100'>100</a>, <a href='#Page_101'>101</a>, <a href='#Page_102'>102</a>, <a href='#Page_103'>103</a>, <a href='#Page_108'>108</a>, <a href='#Page_120'>120</a>, <a href='#Page_170'>170</a>, <a href='#Page_171'>171</a>, <a href='#Page_172'>172</a>, <a href='#Page_177'>177</a>, <a href='#Page_183'>183</a>, <a href='#Page_209'>209</a>, <a href='#Page_234'>234</a>; +bhikkhus doffed their robes, <a href='#Page_95'>95</a>; bhikkhus rebuked, <a href='#Page_109'>109</a>; bhikkhus +prospered, <a href='#Page_221'>221</a>; the sick bhikkhu, <a href='#Page_213'>213</a>.</p> + +<p>Bhi'kkhunī, <i>p.</i>, bhi'kshunī, <i>skt.</i>, nun.—<a href="#Page_93">93</a>, <a href='#Page_95'>95</a>, <a href='#Page_96'>96</a>.</p> + +<p>Bimbisā'ra, <i>p.</i> and <i>skt.</i>, the king of Magadha; often honored with the +cognomen "Sai'nya," <i>skt.</i>, or "Se'niya," i.e. "the warlike or +military."—<a href="#Page_25">25</a>, <a href='#Page_26'>26</a>, <a href='#Page_65'>65</a>, <a href='#Page_69'>69</a>, <a href='#Page_90'>90</a>, <a href='#Page_98'>98</a>, <a href='#Page_110'>110</a>, <a href='#Page_111'>111</a>, <a href='#Page_219'>219</a>.</p> + +<p>Bo'dhi, <i>p.</i> and <i>skt.</i>, knowledge, wisdom, enlightenment.—<a href="#Page_151">151</a>.</p> + +<p>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.—<a href="#Page_97">97</a>.</p> + +<p>Bodhisa'tta, <i>p.</i>, Bodhisa'ttva, <i>skt.</i>, he whose essence (<i>sattva</i>) is +becoming enlightenment (<i>bodhi</i>). 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.—<a href="#Page_9">9</a>, <a href='#Page_21'>21</a>, <a href='#Page_25'>25</a>, <a href='#Page_86'>86</a>, +<a href="#Page_118">118</a>, <a href='#Page_192'>192</a>, <a href='#Page_194'>194</a>, <a href='#Page_214'>214</a>-<a href='#Page_216'>216</a>; appearance of, <a href='#Page_25'>25</a>; Bodhisattas, <a href='#Page_130'>130</a>.</p> + +<p>Bodhi-tree, the tree at Buddha-Gaya, species <i>ficus religiosa</i>.—<a href="#Page_36">36</a>.</p> + +<p>Bra'hmā, Anglicised form of <i>skt.</i> stem-form <i>Brahman</i> (nom. s. +<i>Brahmā</i>). The chief God of Brahmanism, the world-soul. See also +<i>Sahampati</i>.—<a href="#Page_43">43</a>, <a href='#Page_44'>44</a>, <a href='#Page_45'>45</a>, <a href='#Page_87'>87</a>, <a href='#Page_141'>141</a>; Brahmā, a union with, <a href='#Page_139'>139</a>; Brahmā, +face to face, <a href='#Page_140'>140</a>; Brahmā's mind, <a href='#Page_141'>141</a>.</p> + +<p>Brahmada'tta, <i>p.</i> and <i>skt.</i>, (etym. given by Brahmā) name of a +mythical king of Kâshî, <i>skt.</i>, or Kāsī, <i>p.</i>—<a href="#Page_104">104</a>-<a href="#Page_108">108</a>, <a href='#Page_192'>192</a>, <a href='#Page_199'>199</a>, <a href='#Page_200'>200</a>, +<a href="#Page_215">215</a>.</p> + +<p>Bra'hman, the priestly caste of the Indians. Anglicised form of +<i>Brahmana</i> (<i>p.</i> and <i>skt.</i>). 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—<a href="#Page_139">139</a>.</p> + +<p>Buddha, <i>p.</i> and <i>skt.</i>, the Awakened One, the Enlightened One—. Buddha +is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion), +Sugata (the Happy One), Satthar, nom. Satthâ, <i>p.</i>; Shāstar, <i>skt.</i>, +(the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One), +Lokanātha (the Lord of the World), Sarvajña (the Omniscient One), +Dharmarāja<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span> (the King of Truth), Tathāgata, etc. [See Rh. Davids's B. p. +28.] B., faith in the, <a href='#Page_226'>226</a>; B., I am not the first, <a href='#Page_245'>245</a>; B. not Gotama, +<a href="#Page_160">160</a>; B., refuge in the, <a href='#Page_42'>42</a>, <a href='#Page_60'>60</a>, <a href='#Page_61'>61</a>, <a href='#Page_68'>68</a>, <a href='#Page_71'>71</a>, <a href='#Page_150'>150</a>, <a href='#Page_160'>160</a>, <a href='#Page_168'>168</a>, <a href='#Page_202'>202</a>, <a href='#Page_206'>206</a>, +<a href="#Page_211">211</a>, <a href='#Page_247'>247</a>, <a href='#Page_257'>257</a>; B. remains, Gotama is gone, <a href='#Page_247'>247</a>; B. replies to the deva, +<a href="#Page_168">168</a>; B., the sower, <a href='#Page_194'>194</a>; B., the teacher, <a href='#Page_177'>177</a>; B., the three +personalities of, <a href='#Page_252'>252</a>; B., the truth, <a href='#Page_2'>2</a>, <a href='#Page_161'>161</a>, <a href='#Page_254'>254</a>; B., truly thou art, +<a href="#Page_45">45</a>, <a href='#Page_150'>150</a>; B. will arise, another, <a href='#Page_245'>245</a>; B.'s birth, <a href='#Page_8'>8</a>; B.'s death, <a href='#Page_249'>249</a>; +B.'s farewell address, <a href='#Page_249'>249</a>; consolidation of B.'s religion, <a href='#Page_89'>89</a>; Buddhas, +the praise of all the, <a href='#Page_258'>258</a>; Buddhas, the religion of all the, <a href='#Page_68'>68</a>; +Buddhas, the words of immutable, <a href='#Page_20'>20</a>, <a href='#Page_22'>22</a>.</p> + +<p>Cha'nna, <i>p.</i> and <i>skt.</i>, prince Siddhattha's driver.—<a href="#Page_15">15</a>, <a href="#Page_25">25</a>. Chu'nda, +<i>p.</i> and <i>skt.</i>, the smith of Pāvā.—<a href="#Page_237">237</a>, <a href="#Page_240">240</a>, <a href="#Page_241">241</a>.</p> + +<p>Dāgo'ba, modernised form of <i>skt.</i> Dhātu-ga'rbha, "relic shrine," (also +called Stūpa in Northern Buddhism) a mausoleum, tower containing relics, +a kenotaph.—<a href="#Page_250">250</a>, <a href="#Page_253">253</a>.</p> + +<p>Dā'namatī, and <i>skt.</i>, name of a village. The word means "having a mind +to give."—<a href="#Page_152">152</a>.</p> + +<p>De'va, <i>p.</i> and <i>skt.</i>, any celestial spirit, a god especially of +intermediate rank, angel.—Deva, questions of the, <a href="#Page_168">168</a>; Buddha replies +to the deva, <a href="#Page_168">168</a>; Devas, <a href="#Page_29">29</a>, <a href="#Page_55">55</a>, <a href="#Page_69">69</a>, <a href="#Page_92">92</a>.</p> + +<p>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.]—<a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_110">110</a>-<a href="#Page_112">112</a>, <a href="#Page_214">214</a>.</p> + +<p>Devapu'tta, <i>p.</i>, Devapu'tra, <i>skt.</i>, (etym. Son of a God) one of +Buddha's disciples.—<a href="#Page_250">250</a>.</p> + +<p>Dhammapa'da, <i>p.</i>, Dharmapa'da, <i>skt.</i>—<a href="#Page_131">131</a>.</p> + +<p>Dha'rma, <i>skt.</i>, Dha'mma, <i>p.</i>, 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.—<a href="#Page_40">40</a>, <a href="#Page_41">41</a>, <a href="#Page_42">42</a>, <a href="#Page_44">44</a>, <a href="#Page_57">57</a>, <a href="#Page_61">61</a>, <a href="#Page_64">64</a>, +<a href="#Page_68">68</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>, <a href="#Page_84">84</a>, <a href="#Page_98">98</a>-<a href="#Page_101">101</a>, <a href="#Page_138">138</a>, <a href="#Page_145">145</a>, <a href="#Page_146">146</a>, <a href="#Page_147">147</a>, <a href="#Page_150">150</a>, <a href="#Page_160">160</a>, <a href="#Page_168">168</a>, <a href="#Page_170">170</a>, <a href="#Page_171">171</a>, +<a href="#Page_178">178</a>, <a href="#Page_179">179</a>, <a href="#Page_214">214</a>, <a href="#Page_246">246</a>, <a href="#Page_248">248</a>, <a href="#Page_250">250</a>, <a href="#Page_252">252</a>, <a href="#Page_253">253</a>; let a man take pleasure in the +dharma, <a href="#Page_171">171</a>; the goodness of the dharma, <a href="#Page_134">134</a>.</p> + +<p>Dharmakā'ya, <i>skt.</i>, the body of the law.—<a href="#Page_254">254</a>.</p> + +<p>Dharmarā'ja, <i>skt.</i>, Dhammarā'ja, <i>p.</i>, the king of truth.—<a href="#Page_21">21</a>, <a href="#Page_78">78</a>, <a href="#Page_130">130</a>.</p> + +<p>Dīghā'vu, Dīrghā'yu, <i>skt.</i>, the etymology of the word is "livelong." +Name of a mythical prince, son of king Dīghīti.—<a href="#Page_104">104</a>-<a href="#Page_108">108</a>.<span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span></p> + +<p>Dīghī'ti, <i>p.</i>, Dīrghe'ti, <i>skt.</i>, literally "suffer-long," Name of a +mythical king, father of prince Dīghā'vu.—<a href="#Page_104">104</a>-<a href="#Page_108">108</a>.</p> + +<p>Ganges, the well known river of India.—<a href="#Page_14">14</a>, <a href="#Page_21">21</a>, <a href="#Page_224">224</a>.</p> + +<p>Gava'mpati, <i>p.</i>, Gavā'mpati, <i>skt.</i>, literally "lord of cows," a friend +of Yasa.—<a href="#Page_61">61</a>.</p> + +<p>Ga'yā Kassapa, brother of the great Kassapa of Uruvelā.—<a href="#Page_64">64</a>.</p> + +<p>Go'tama, <i>p.</i>, Gau'tama, <i>skt.</i>, Buddha's family name.—<a href="#Page_7">7</a>, <a href="#Page_48">48</a>, <a href="#Page_49">49</a>, <a href="#Page_62">62</a>, +<a href="#Page_65">65</a>, <a href="#Page_71">71</a>, <a href="#Page_140">140</a>, <a href="#Page_141">141</a>, <a href="#Page_142">142</a>, <a href="#Page_144">144</a>, <a href="#Page_145">145</a>, <a href="#Page_151">151</a>, <a href="#Page_160">160</a>, <a href="#Page_195">195</a>; Gotama denies the +existence of the soul, <a href="#Page_151">151</a>; Gotama is gone, Buddha remains, <a href="#Page_247">247</a>; Buddha +not Gotama, <a href="#Page_160">160</a>; Gotama the samana, <a href="#Page_146">146</a>; Gotama Siddhattha, <a href="#Page_110">110</a>, <a href="#Page_165">165</a>, +<a href="#Page_253">253</a>.</p> + +<p>Gotamī, name of any woman belonging to the Gotama family. Kisā Gotamī, +<a href="#Page_16">16</a>, <a href="#Page_209">209</a>, <a href="#Page_210">210</a>, <a href="#Page_211">211</a>.</p> + +<p>Hinayā'na, <i>skt.</i>, 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.—Pp. <a href="#Page_ix">ix</a>-<a href="#Page_x">x</a>.</p> + +<p>Hira'ññavatī, <i>p.</i>, Hiran'yavatī, <i>skt.</i>, a river.—<a href="#Page_241">241</a>.</p> + +<p>I'ddhi, <i>p.</i>, Ri'ddhi, <i>skt.</i>, 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.)</p> + +<p>Iddhipā'da, <i>p.</i>, Riddhipā'da, <i>skt.</i>, 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.—<a href="#Page_177">177</a>.</p> + +<p>Indra, one of the principal Brahman gods.—<a href="#Page_141">141</a>, <a href="#Page_198">198</a>.</p> + +<p>Indriyā'ni or panc'-indriyāni, the five organs of the spiritual sense. +(See Balāni.)</p> + +<p>I'si, <i>p.</i>, Ri'shi, <i>skt.</i>, a prophet or seer, an inspired poet, a +hermit having acquired wisdom in saintly retirement, a recluse or +anchorite.</p> + +<p>Iś'vara, <i>skt.</i>, 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 <i>skt.</i> Is'vara (not the +<i>p.</i> 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.—<a href="#Page_72">72</a>, <a href="#Page_73">73</a>.<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span></p> + +<p>Jain, modernised form of <i>skt.</i> Jaina; an adherent of the Jain-sect +which reveres Vardhamāna (Nātaputta) as Buddha. (See <i>Jainism</i>.)—<a href="#Page_48">48</a>.</p> + +<p>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.</p> + +<p>Ja'mbu, <i>p.</i> and <i>skt.</i>, a tree.—<a href="#Page_19">19</a>, <a href="#Page_35">35</a>.</p> + +<p>Jambū'nada, <i>p.</i>, Jāmbū'nada, <i>skt.</i>, a town of unknown site. (Also the +name of a mountain and of a lake.)—<a href="#Page_202">202</a>.</p> + +<p>Ja'tila, <i>p.</i>, "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.—<a href="#Page_62">62</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>.</p> + +<p>Je'ta, the heir apparent to the kingdom of Sāvatthī.—<a href="#Page_76">76</a>.</p> + +<p>Je'tavana, a vihāra.—<a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_81">81</a>, <a href="#Page_168">168</a>, <a href="#Page_191">191</a>, <a href="#Page_195">195</a>, <a href="#Page_208">208</a>, <a href="#Page_215">215</a>.</p> + +<p>Jhā'na, <i>p.</i>, Dhyā'na, <i>skt.</i>, 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.—<a href="#Page_176">176</a>, <a href="#Page_249">249</a>.</p> + +<p>Ji'na, <i>p.</i> and <i>skt.</i>, 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.—<a href="#Page_48">48</a>.</p> + +<p>Jī'vaka, <i>p.</i> and <i>skt.</i>, 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<span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span> disciple +of Buddha and prevailed upon him to allow the Bhikkhus to wear lay +robes.—<a href="#Page_89">89</a>, <a href="#Page_90">90</a>, <a href="#Page_91">91</a>.</p> + +<p>Jo'tikkha, <i>p.</i>, name of a householder, son of Subhadda.—<a href="#Page_119">119</a>.</p> + +<p>Kālā'ma, <i>p.</i> and <i>skt.</i>, (see Alāra).</p> + +<p>Ka'nthaka, prince Siddhattha's horse.—<a href="#Page_25">25</a>.</p> + +<p>Kapilava'tthu, <i>p.</i>, Kapilava'stu, <i>skt.</i>, the capital of the Sakyas, +the birthplace of Buddha.—<a href="#Page_7">7</a>, <a href="#Page_13">13</a>, <a href="#Page_77">77</a>, <a href="#Page_82">82</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>.</p> + +<p>Ka'rma, anglicised form of <i>skt.</i> stem-form <i>ka'rman</i> (nom. s. <i>karma</i>), +the <i>p.</i> of which is <i>ka'mmam</i>. 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 <i>Phaseolus vulgaris</i> 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 <i>Buddhism and Its Christian Critics</i>, p. 131 ff.]— <a href="#Page_29">29</a>, <a href="#Page_31">31</a>, <a href="#Page_32">32</a>, <a href="#Page_33">33</a>, +<a href="#Page_86">86</a>, <a href="#Page_110">110</a>, <a href="#Page_115">115</a>, <a href="#Page_117">117</a>, <a href="#Page_118">118</a>, <a href="#Page_157">157</a>, <a href="#Page_172">172</a>, <a href="#Page_223">223</a>, <a href="#Page_225">225</a>, <a href="#Page_240">240</a>.</p> + +<p>Kā'sī, <i>p.</i>, Ka's'i, <i>skt.</i>, the old and holy name of Benares.—<a href="#Page_104">104</a> et +seq., <a href="#Page_192">192</a>.</p> + +<p>Ka'ssapa, <i>p.</i>, Kā's'yapa, <i>skt.</i> (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.]—<a href="#Page_62">62</a>-<a href="#Page_65">65</a>, <a href="#Page_119">119</a>, <a href="#Page_120">120</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_254">254</a>.</p> + +<p>Kha'ndha, <i>p.</i>, Ska'ndha, <i>skt.</i>, elements; attributes of being, which +are form, sensation, perception, discrimination, and consciousness.—<a href="#Page_30">30</a>.</p> + +<p>Kile'sa, <i>p.</i>, Kle'śa, <i>skt.</i>, error.<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span></p> + +<p>Ki'sā Go'tamī, <i>p.</i>, Kri'sha Gau'tamī, <i>skt.</i>, 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.—<a href="#Page_209">209</a>, <a href="#Page_210">210</a>, <a href="#Page_211">211</a>.</p> + +<p>Ko'lī, a little kingdom in the neighborhood of Kapilavatthu, the home of +Yasodharā.—<a href="#Page_13">13</a>.</p> + +<p>Kond'añña, <i>p.</i>, Kaundi'nya, <i>skt.</i>, name of Buddha's first disciple, +afterwards called Ājñā'ta Kaundi'nya in <i>skt.</i> and Aññā'ta Konda'ñña in +<i>p.</i>—<a href="#Page_55">55</a>, <a href="#Page_56">56</a>.</p> + +<p>Ko'sala, <i>p.</i> and <i>skt.</i>, name of a country.—<a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_94">94</a>, <a href="#Page_104">104</a>, <a href="#Page_105">105</a>, +<a href="#Page_139">139</a>.</p> + +<p>Kosa'mbī, <i>p.</i>, Kausā'mbī, <i>skt.</i>, a city.—<a href="#Page_100">100</a>, <a href="#Page_103">103</a>, <a href="#Page_187">187</a>.</p> + +<p>Kusinā'rā, <i>p.</i>, Kusina'gara, <i>skt.</i>, a town.—<a href="#Page_238">238</a>, <a href="#Page_239">239</a>, <a href="#Page_241">241</a>, <a href="#Page_249">249</a>, <a href="#Page_250">250</a>.</p> + +<p>Kūtada'nta, <i>p.</i> and <i>skt.</i>, a Brahman chief in the village Dānamatī, +also called Khānumat; is mentioned in Sp. Hardy's <i>M.B.</i>, p. 289 and in +<i>S.B.E.</i>, Vol. XIX., p. 242 [Fo, v. 1682].—<a href="#Page_152">152</a>-<a href="#Page_160">160</a>. Cf. Rhys Davids's +<i>Dialogues</i>, pp. 173-179.</p> + +<p>Li'cchavi, <i>p.</i> and <i>skt.</i>, the name of a princely family.—<a href="#Page_228">228</a>, <a href="#Page_231">231</a>.</p> + +<p>Lu'mbinī, <i>skt.</i>, a grove named after a princess, its owner.—<a href="#Page_8">8</a>.</p> + +<p>Ma'gadha, <i>p.</i> and <i>skt.</i>, name of a country.—<a href="#Page_65">65</a>, <a href="#Page_68">68</a>, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_90">90</a>, <a href="#Page_98">98</a>, +<a href="#Page_111">111</a>, <a href="#Page_219">219</a>, <a href="#Page_223">223</a>, <a href="#Page_224">224</a>.</p> + +<p>Ma'gga, Mā'rga, <i>skt.</i>, 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 <i>S.B.E</i>, Vol. XI, pp. 63 and 147.]</p> + +<p>Mahārā'ja, the great king.—<a href="#Page_78">78</a>.</p> + +<p>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.—<a href="#Page_ix">ix</a>, <a href="#Page_x">x</a>.</p> + +<p>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.—<a href="#Page_ix">ix</a>, <a href="#Page_x">x</a>.</p> + +<p>Ma'lla, <i>p.</i> and <i>skt.</i>, name of a tribe.—<a href="#Page_239">239</a>, <a href="#Page_241">241</a>, <a href="#Page_245">245</a>, <a href="#Page_246">246</a>, <a href="#Page_249">249</a>, <a href="#Page_250">250</a>, +<a href="#Page_251">251</a>.</p> + +<p>Manasā'kata, <i>p.</i>, Manasā'krita, <i>skt.</i>, a village in Kosala.—<a href="#Page_139">139</a>, <a href="#Page_140">140</a>, +<a href="#Page_142">142</a>.</p> + +<p>Mandā'ra, <i>p.</i> and <i>skt.</i>, a flower of great beauty.—<a href="#Page_9">9</a>.</p> + +<p>Mā'ra, <i>p.</i> and <i>skt.</i>, the Evil One, the tempter, the destroyer, the +god of lust, sin, and death.—<a href="#Page_5">5</a>, <a href="#Page_9">9</a>, <a href="#Page_25">25</a>, <a href="#Page_34">34</a>, <a href="#Page_36">36</a>, <a href="#Page_39">39</a>, <a href="#Page_42">42</a>, <a href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a href="#Page_79">79</a>, <a href="#Page_116">116</a>, +<a href="#Page_117">117</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_133">133</a>, <a href="#Page_171">171</a>, <a href="#Page_173">173</a>, <a href="#Page_205">205</a>, <a href="#Page_235">235</a>.</p> + +<p>Māra's daughters are always three in number but their names are +variously given as Tanhā, Arati, Rati (<i>Dh</i>. 164), and Tanhā, Arati, Ragā +(Ab. 44 etc.).—<a href="#Page_36">36</a>, <a href="#Page_258">258</a>.</p> + +<p>Mā'tali, <i>p.</i> and <i>skt.</i>, name of a demon in the retinue of Yama.—<a href="#Page_198">198</a>.<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span></p> + +<p>Māta'nga, <i>p.</i> and <i>skt.</i>, literally, of low birth; the Matanga caste +comprises mongrels of the lowest with higher castes.—<a href="#Page_196">196</a>, <a href="#Page_197">197</a>.</p> + +<p>Mā'thura, and <i>skt.</i>, name of a place.—<a href="#Page_200">200</a>.</p> + +<p>Mā'yā, <i>p.</i> and <i>skt.</i>, 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."—<a href="#Page_7">7</a>, <a href="#Page_91">91</a>. +The similarity of sound in the names Māyā and Maria is curious.</p> + +<p>Māyā-de'vī, also called Mahā-Māyā, or simply Māyā, <i>p.</i> and <i>skt.</i>, 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.—<a href="#Page_7">7</a>, <a href="#Page_91">91</a>.</p> + +<p>Mette'yya, Maitre'ya, <i>skt.</i>, etymology, "full of kindness"; the name of +the Buddha to come.—<a href="#Page_241">241</a>, <a href="#Page_245">245</a>.</p> + +<p>Moggallā'na, <i>p.</i>, Maudgalyā'yana, <i>skt.</i>, one of the most prominent +disciples of Buddha, a friend of Sāriputta.—<a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_85">85</a>.</p> + +<p>Mu'ni, <i>skt.</i> and <i>p.</i>, a thinker, a sage; especially a religious +thinker. Sakyamu'ni, the sage of the Sakyas, is Buddha.—<a href="#Page_26">26</a>, <a href="#Page_62">62</a>, <a href="#Page_103">103</a>, +<a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>.</p> + +<p>Nadī'-Ka'ssapa, <i>p.</i>, Nadī-Kā's'yapa, <i>skt.</i>, brother of the great +Kassapa of Uruvelā.—<a href="#Page_64">64</a>.</p> + +<p>Nā'dika, <i>p.</i> and <i>skt.</i>, name of a village.—<a href="#Page_225">225</a>.</p> + +<p>Nā'ga, <i>p.</i> and <i>skt.</i>, 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, +9.</p> + +<p>Nalagiri, name of an elephant.—<a href="#Page_111">111</a>.</p> + +<p>Nāla'ndā, <i>p.</i> and <i>skt.</i>, a village near Rājagaha.—<a href="#Page_221">221</a>, <a href="#Page_223">223</a>.</p> + +<p>Nanda, <i>p.</i>, Siddhattha's halfbrother, son of Pajāpatī.—<a href="#Page_86">86</a>, <a href="#Page_88">88</a>.</p> + +<p>Na'ndā, daughter of a chief of shepherds, also called Sujātā.—<a href="#Page_35">35</a>.</p> + +<p>Nātapu'tta, <i>Jain Prakrit</i>, Jñātapu'tra, <i>skt.</i>, the son of Jñāta. +Patronym of Vardhamāna, the founder of Jainism.—<a href="#Page_145">145</a>, <a href="#Page_146">146</a>.</p> + +<p>Nerañjarā, Naira'ñjanā, <i>skt.</i>, name of a river identified by some with +the Nilajan, by others with the Phalgu.—<a href="#Page_35">35</a>, <a href="#Page_43">43</a>, <a href="#Page_235">235</a>.</p> + +<p>Nidā'na, <i>p.</i> and <i>skt.</i>, cause. The twelve nidānas, forming the chain +of causation which brings about the misery in the world. [See Oldenberg, +<i>Buddha</i>, Engl. tr., pp 224-252].—<a href="#Page_40">40</a>.</p> + +<p>Nigga'ntha, <i>p.</i>, Nirgra'ntha, <i>skt.</i>, literally "liberated from bonds"; +a name adopted by the adherents of the Jaina sect.—<a href="#Page_145">145</a>, <a href="#Page_146">146</a>; +Nigganthas, give also to the, <a href="#Page_150">150</a>.</p> + +<p>Nigro'dha, <i>p.</i>, Nyagro'dha, <i>skt.</i>, a tree, <i>ficus indica</i> well known +for its air roots.—<a href="#Page_43">43</a>, <a href="#Page_235">235</a>.<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span></p> + +<p>Nirmā'na Kā'ya, <i>skt.</i>, the body of transformation.—<a href="#Page_254">254</a>.</p> + +<p>Nirvā'na, <i>skt.</i>, Nibbā'na, <i>p.</i>, 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.—<a href="#Page_2">2</a>, <a href="#Page_4">4</a>, <a href="#Page_6">6</a>, <a href="#Page_16">16</a>, <a href="#Page_20">20</a>, <a href="#Page_41">41</a>, <a href="#Page_43">43</a>, <a href="#Page_44">44</a>, <a href="#Page_48">48</a>, <a href="#Page_50">50</a>, <a href="#Page_51">51</a>, +<a href="#Page_55">55</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_67">67</a>, <a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_74">74</a>, <a href="#Page_76">76</a>, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_91">91</a>, <a href="#Page_97">97</a>, <a href="#Page_118">118</a>, <a href="#Page_122">122</a>, <a href="#Page_123">123</a>, <a href="#Page_130">130</a>, <a href="#Page_143">143</a>, +<a href="#Page_153">153</a>, <a href="#Page_154">154</a>, <a href="#Page_160">160</a>, <a href="#Page_164">164</a>, <a href="#Page_170">170</a>, <a href="#Page_171">171</a>, <a href="#Page_188">188</a>, <a href="#Page_195">195</a>, <a href="#Page_235">235</a>, <a href="#Page_236">236</a>, <a href="#Page_237">237</a>, <a href="#Page_245">245</a>, <a href="#Page_249">249</a>, <a href="#Page_250">250</a>, +<a href="#Page_252">252</a>, <a href="#Page_253">253</a>; where is Nirvāna? <a href="#Page_154">154</a>; Nirvāna not a locality, <a href="#Page_154">154</a>; the city +of Nirvāna, <a href="#Page_130">130</a>; the harvest, Nirvāna, <a href="#Page_195">195</a>; the one aim, Nirvāna, <a href="#Page_164">164</a>; +Samsāra and Nirvāna, <a href="#Page_2">2</a>, <a href="#Page_6">6</a>, <a href="#Page_225">225</a>.</p> + +<p>Okkā'ka, <i>p.</i>, Ikshvā'ku, <i>skt.</i>, the name of a mythological family from +which the chiefs of the Sakyas claim descent.—<a href="#Page_7">7</a>.</p> + +<p>Pabba'jjā, <i>p.</i>, pravra'jyā, <i>skt.</i>, the act of leaving the world for +receiving admittance to the Order. The first step of the Buddhist +ordination. (See Upasa'mpadā.)</p> + +<p>Pajā'patī, <i>p.</i>, Prajā'patī or Mahā-Prajā'patī, <i>skt.</i>, 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).—<a href="#Page_10">10</a>, <a href="#Page_13">13</a>, <a href="#Page_86">86</a>, <a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_103">103</a>.</p> + +<p>Pajjo'ta, <i>p.</i>, Pradyo'ta, <i>skt.</i>, name of a king of Ujjenī.—<a href="#Page_90">90</a>, <a href="#Page_91">91</a>.</p> + +<p>(Pakati, <i>p.</i>) Pra'kriti, <i>skt.</i>, name of a girl of low caste.—<a href="#Page_196">196</a>, +<a href="#Page_197">197</a>.</p> + +<p>Pāramitā', <i>p.</i> and <i>skt.</i>, perfection, or virtue. The six pāramitās +are: almsgiving, morality, patience, zeal or energy, meditation, and +wisdom.</p> + +<p>Paribbā'jaka, <i>p.</i>, Parivrā'jaka, <i>skt.</i>, a sect belonging to the +Tīrthika school.—<a href="#Page_98">98</a>.</p> + +<p>Pase'nadi, <i>p.</i>, (Prase'najit, <i>skt.</i>, also called Pasenit) king of +Kosala, residing at Sāvatthī.—<a href="#Page_75">75</a>, <a href="#Page_77">77</a>.</p> + +<p>Pātalipu'tra, <i>skt.</i>, Pātalipu'tta, <i>p.</i>, 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<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> +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.—<a href="#Page_223">223</a>, +<a href="#Page_224">224</a>; Pātaliputra, three dangers hang over, <a href="#Page_224">224</a>.</p> + +<p>Pātimo'kkha, <i>p.</i>, Pratimo'ksha, <i>skt.</i>, (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).—<a href="#Page_98">98</a>, <a href="#Page_99">99</a>.</p> + +<p>Pā'vā, <i>p.</i> and <i>skt.</i>, a village where Buddha took his last meal.—<a href="#Page_237">237</a>, +<a href="#Page_239">239</a>.</p> + +<p>Pokkharasā'ti, <i>p.</i>, Paushkarasā'ti, <i>skt.</i>, a Brahman +philosopher.—<a href="#Page_139">139</a>.</p> + +<p>Pubbārā'ma, <i>p.</i>, Pūrvārā'ma, <i>skt.</i>, the Eastern garden.—<a href="#Page_94">94</a>.</p> + +<p>Pu'kkusa, <i>p.</i>, Pu'kkasha or Pu'kkasa, <i>skt.</i>, name of a low +caste.—<a href="#Page_239">239</a>.</p> + +<p>Puññ'aji, <i>p.</i>, Pu'nyajit, <i>skt.</i>, a friend of Yasa.—<a href="#Page_61">61</a>.</p> + +<p>Ragā, pleasure, desire or lust; a synonym of <i>rati</i>. The name of one of +Māra's daughters, q. v.—<a href="#Page_36">36</a>.</p> + +<p>Rāhula, <i>p.</i> and <i>skt.</i>, 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.—<a href="#Page_14">14</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, +<a href="#Page_88">88</a>, <a href="#Page_165">165</a>, <a href="#Page_166">166</a>, <a href="#Page_167">167</a>.</p> + +<p>Rainy season (see Vassa).—<a href="#Page_58">58</a>, <a href="#Page_232">232</a>.</p> + +<p>Rā'jā, <i>p.</i> and <i>skt.</i>, nominative form of the stem rājan, a king (in +composition rāja).</p> + +<p>Rājaga'ha, <i>p.</i>, Rājagri'ha, <i>skt.</i>, the capital of Magadha and +residence of king Bimbisāra.—<a href="#Page_26">26</a>, <a href="#Page_65">65</a>, <a href="#Page_69">69</a>, <a href="#Page_71">71</a>, <a href="#Page_72">72</a>, <a href="#Page_80">80</a>, <a href="#Page_91">91</a>, <a href="#Page_98">98</a>, <a href="#Page_110">110</a>, <a href="#Page_119">119</a>, +<a href="#Page_144">144</a>, <a href="#Page_219">219</a>, <a href="#Page_220">220</a>, <a href="#Page_255">255</a>.</p> + +<p>Ra'tana, <i>p.</i>, ra'tna, <i>skt.</i>, "jewel."</p> + +<p>Rati, love, liking; a synonym of <i>ragā</i>. The name of one of Māra's +daughters, q. v.—<a href="#Page_36">36</a>.</p> + +<p>Saha'mpati, occurs only in the phrase "Brahmā Sahampati," a name +frequently used in Buddhist scriptures the meaning of which is obscure.<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span> +Burnouf renders it <i>Seigneur des êtres patients</i>; Eitel, Lord of the +inhabitable parts of all universes; H. Kern [in <i>S.B.</i>, XXI, p. 5] +maintains that it is synonymous with Sikhin, which is a common term for +Agni.</p> + +<p>Sa'kka, <i>p.</i>, Śa'kra, <i>skt.</i>, Lord; a cognomen of Indra.—<a href="#Page_69">69</a>.</p> + +<p>Sa'kya, Śākya, <i>skt.</i>, the name of a royal race in the northern +frontiers of Magadha.—<a href="#Page_7">7</a>, <a href="#Page_14">14</a>, <a href="#Page_26">26</a>.</p> + +<p>Sakyamuni, <i>p.</i>, Śakyamuni, <i>skt.</i>, the Sākya sage; a cognomen of +Buddha.—<a href="#Page_27">27</a>, <a href="#Page_28">28</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_36">36</a>, <a href="#Page_62">62</a>, <a href="#Page_63">63</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_71">71</a>, <a href="#Page_83">83</a>, <a href="#Page_120">120</a>, <a href="#Page_121">121</a>, <a href="#Page_142">142</a>, <a href="#Page_144">144</a>, +<a href="#Page_178">178</a>, <a href="#Page_196">196</a>, <a href="#Page_198">198</a>, <a href="#Page_210">210</a>, <a href="#Page_254">254</a>.</p> + +<p>Sā'la, <i>p.</i>, Śā'la, <i>skt.</i>, a tree, <i>vatica robusta</i>; sāla-grove, <a href="#Page_241">241</a>, +<a href="#Page_245">245</a>; sāla-trees, <a href="#Page_241">241</a>.</p> + +<p>Samā'dhi, <i>p.</i> and <i>skt.</i>, trance, abstraction, self-control. Rhys +Davids says (<i>B.</i> <i>p.</i> 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 (<i>Handbook</i>, p. 140): "The term Samādhi is sometimes used +ethically, when it designates moral self-deliverance from passion and +vice."</p> + +<p>Sa'mana, <i>p.</i>, Śrā'mana, <i>skt.</i>, an ascetic; one who lives under the +vow, <a href="#Page_26">26</a>, <a href="#Page_36">36</a>, <a href="#Page_42">42</a>, <a href="#Page_59">59</a>, <a href="#Page_70">70</a>, <a href="#Page_87">87</a>, <a href="#Page_93">93</a>, <a href="#Page_119">119</a>, <a href="#Page_152">152</a>, <a href="#Page_165">165</a>, <a href="#Page_188">188</a>, <a href="#Page_189">189</a>, <a href="#Page_194">194</a>, <a href="#Page_195">195</a>, <a href="#Page_207">207</a>, +<a href="#Page_223">223</a>; the Samana Gotama, <a href="#Page_151">151</a>, the vision of a samana, <a href="#Page_20">20</a>.</p> + +<p>Sambho'ga-Kā'ya, <i>skt.</i>, the body of Bliss.—<a href="#Page_254">254</a>.</p> + +<p>Sammappadhā'na, <i>p.</i>, Samyakpradhā'na, <i>skt.</i>, 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 (Bojjhañga) 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 +<i>Dīgha-Nikāya</i>. Compare <i>B.B. St.</i>, p. 89, and Rh. Davids's <i>Buddhism</i>, +pp. 172-173.]</p> + +<p>Samsā'ra, <i>p.</i> and <i>skt.</i>, the ocean of birth and death, transiency, +worldliness, the restlessness of a worldly life, the agitation of +selfishness, the vanity fair of life.—<a href="#Page_2">2</a>, <a href="#Page_5">5</a>, <a href="#Page_172">172</a>, <a href="#Page_225">225</a>.</p> + +<p>Sa'ngha, <i>p.</i> and <i>skt.</i>, 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<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span> which refuge is taken (the S. B. of the E. spell +Sawgha).—<a href="#Page_56">56</a>, <a href="#Page_61">61</a>, <a href="#Page_64">64</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_71">71</a>, <a href="#Page_86">86</a>, <a href="#Page_92">92</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_98">98</a>, <a href="#Page_99">99</a>, <a href="#Page_100">100</a>, <a href="#Page_102">102</a>, <a href="#Page_103">103</a>, +<a href="#Page_104">104</a>, <a href="#Page_108">108</a>, <a href="#Page_145">145</a>, <a href="#Page_150">150</a>, <a href="#Page_168">168</a>, <a href="#Page_178">178</a>, <a href="#Page_250">250</a>, <a href="#Page_253">253</a>, <a href="#Page_254">254</a>; sangha maybe expected to +prosper, <a href="#Page_221">221</a>.</p> + +<p>Sa'ñjaya, <i>p.</i> and <i>skt.</i>, a wandering ascetic and chief of that sect to +which Sāriputta and Moggallāna belonged before their conversion.—<a href="#Page_70">70</a>.</p> + +<p>Sankhā'ra, <i>p.</i>, Samskā'ra, <i>skt.</i>, confection, conformation, +disposition. It is the formative element in the karma as it has taken +shape in bodily existence.—<a href="#Page_155">155</a>, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>.</p> + +<p>Sāripu'tta, <i>p.</i>, Sāripu'tra, <i>skt.</i>, one of the principal disciples of +Buddha; the Buddhistic St. Peter.—<a href="#Page_70">70</a>, <a href="#Page_71">71</a>, <a href="#Page_76">76</a>, <a href="#Page_77">77</a>, <a href="#Page_85">85</a>, <a href="#Page_87">87</a>, <a href="#Page_103">103</a>, <a href="#Page_112">112</a>, +<a href="#Page_120">120</a>, <a href="#Page_212">212</a>, <a href="#Page_213">213</a>, <a href="#Page_222">222</a>; Sāriputta's faith, <a href="#Page_213">213</a>, <a href="#Page_221">221</a>.</p> + +<p>Sā'vaka, <i>p.</i>, Srā'vaka, <i>skt.</i>, 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 <i>Handbook</i>, p. 157.]—<a href="#Page_172">172</a>, <a href="#Page_173">173</a>, <a href="#Page_174">174</a>.</p> + +<p>Sati-patthā'na, <i>p.</i>, Smrityupasthā'na, <i>skt.</i>, 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. (<i>S.B.</i> of +the <i>E.</i> XI, p. 62.—<a href="#Page_211">211</a>).</p> + +<p>Sāva'tthi, <i>p.</i>, Srāva'sti, <i>skt.</i>, 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.—<a href="#Page_75">75</a>, <a href="#Page_77">77</a>, +<a href="#Page_81">81</a>, <a href="#Page_94">94</a>, <a href="#Page_96">96</a>, <a href="#Page_97">97</a>, <a href="#Page_103">103</a>, <a href="#Page_188">188</a>, <a href="#Page_195">195</a>, <a href="#Page_212">212</a>, <a href="#Page_215">215</a>.</p> + +<p>Se'niya, <i>p.</i>, Sai'nya, <i>skt.</i>, military, warlike, an honorary title +given to Bimbisāra the king of Magadha.—<a href="#Page_65">65</a>, <a href="#Page_69">69</a>, <a href="#Page_90">90</a>, <a href="#Page_98">98</a>.</p> + +<p>Siddha'ttha, <i>p.</i>, Siddhā'rtha, <i>skt.</i>, Buddha's proper name. Etymology, +"He who has reached his goal."—<a href="#Page_10">10</a>-<a href="#Page_26">26</a>, <a href="#Page_48">48</a>, <a href="#Page_82">82</a>-<a href="#Page_86">86</a>, <a href="#Page_88">88</a>, <a href="#Page_110">110</a>, <a href="#Page_165">165</a>.</p> + +<p>Sigā'la, <i>p.</i>, Srigā'la, <i>skt.</i>, literally, "jackal"; name of a Brahman +converted by Buddha.—<a href="#Page_144">144</a>, <a href="#Page_145">145</a>.</p> + +<p>Si'mha, <i>skt.</i>, Sī'ha, <i>p.</i>, literally, "lion." Name of a general, an +adherent of the Niggantha sect, converted by Buddha, <a href="#Page_145">145</a>-<a href="#Page_151">151</a>; Simha, a +soldier, <a href="#Page_147">147</a>; Simha's question concerning annihilation, <a href="#Page_146">146</a>.</p> + +<p>So'ma, <i>p.</i> and <i>skt.</i>, derived from the root <i>su</i>, to press in a +winepress; not as, according to Eitel, Chinese scholars propose from +"exhilarate<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span> (<i>su</i>) and mind (<i>mana</i>)." 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.—<a href="#Page_141">141</a>.</p> + +<p>Subā'hu, <i>p.</i> and <i>skt.</i>, a friend of Yasa.—<a href="#Page_61">61</a>.</p> + +<p>Subha'dda, <i>p.</i>, Subha'dra, <i>skt.</i>, 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.—<a href="#Page_119">119</a>, <a href="#Page_246">246</a>, +<a href="#Page_247">247</a>.</p> + +<p>Suddho'dana, <i>p.</i>, Śuddho'dana, <i>skt.</i>, 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 <i>Buddha</i>, +English version, pp. 99 and 416-417).—<a href="#Page_7">7</a>, <a href="#Page_8">8</a>, <a href="#Page_13">13</a>, <a href="#Page_14">14</a>, <a href="#Page_25">25</a>, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_85">85</a>, +<a href="#Page_91">91</a>.</p> + +<p>Su'mana, <i>p.</i> and <i>skt.</i>, name of a householder.—<a href="#Page_189">189</a>, <a href="#Page_190">190</a>.</p> + +<p>Suprabuddha, father of Devadatta.—<a href="#Page_110">110</a>.</p> + +<p>Su'tta, <i>p.</i>, Sū'tra, <i>skt.</i>, literally" thread," any essay, or guide of +a religious character.</p> + +<p>Tanhā, <i>p.</i>, Tr'ishna, <i>skt.</i>, thirst; the word denotes generally all +intense desire, cleaving and clinging with passion. The name of one of +Māra's daughters, q.v.—<a href="#Page_36">36</a>, <a href="#Page_138">138</a>.</p> + +<p>Tapu'ssa, <i>p.</i> and <i>skt.</i>, a merchant.—<a href="#Page_42">42</a>.</p> + +<p>Tāru'kkha, <i>p.</i>, Tāru'kshya, <i>skt.</i>, name of a Brahman +philosopher.—<a href="#Page_139">139</a>.</p> + +<p>Tathā'gata, <i>p.</i> and <i>skt.</i>, generally explained as "the Perfect One." +The highest attribute of Buddha, <a href="#Page_21">21</a>, <a href="#Page_32">32</a>, <a href="#Page_34">34</a>, <a href="#Page_44">44</a>, <a href="#Page_49">49</a>, <a href="#Page_50">50</a>, <a href="#Page_55">55</a>, <a href="#Page_58">58</a>, <a href="#Page_59">59</a>, <a href="#Page_63">63</a>, +<a href="#Page_65">65</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_71">71</a>, <a href="#Page_73">73</a>, <a href="#Page_74">74</a>, <a href="#Page_80">80</a>, <a href="#Page_82">82</a>, <a href="#Page_85">85</a>, <a href="#Page_86">86</a>, <a href="#Page_87">87</a>, <a href="#Page_90">90</a>, <a href="#Page_92">92</a>, <a href="#Page_93">93</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_111">111</a>, +<a href="#Page_121">121</a>, <a href="#Page_124">124</a>, <a href="#Page_127">127</a>, <a href="#Page_128">128</a>, <a href="#Page_129">129</a>, <a href="#Page_130">130</a>, <a href="#Page_138">138</a>, <a href="#Page_142">142</a>, <a href="#Page_143">143</a>, <a href="#Page_144">144</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>, +<a href="#Page_152">152</a>, <a href="#Page_154">154</a>, <a href="#Page_156">156</a>, <a href="#Page_157">157</a>, <a href="#Page_158">158</a>, <a href="#Page_163">163</a>, <a href="#Page_164">164</a>, <a href="#Page_165">165</a>, <a href="#Page_171">171</a>, <a href="#Page_172">172</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>, <a href="#Page_176">176</a>, <a href="#Page_177">177</a>, +<a href="#Page_181">181</a>, <a href="#Page_188">188</a>, <a href="#Page_195">195</a>, <a href="#Page_197">197</a>, <a href="#Page_198">198</a>, <a href="#Page_199">199</a>, <a href="#Page_201">201</a>, <a href="#Page_202">202</a>, <a href="#Page_213">213</a>, <a href="#Page_214">214</a>, <a href="#Page_217">217</a>, <a href="#Page_225">225</a>, <a href="#Page_233">233</a>, <a href="#Page_234">234</a>, +<a href="#Page_235">235</a>, <a href="#Page_236">236</a>, <a href="#Page_237">237</a>, <a href="#Page_239">239</a>, <a href="#Page_240">240</a>, <a href="#Page_242">242</a>, <a href="#Page_246">246</a>, <a href="#Page_247">247</a>, <a href="#Page_248">248</a>, <a href="#Page_249">249</a>, <a href="#Page_253">253</a>; robe of the +Tathāgata, <a href="#Page_127">127</a>; soldiers of the Tathāgata, <a href="#Page_130">130</a>; the law the body of the +Tathāgata, <a href="#Page_253">253</a>; Tathāgatas are only preachers, <a href="#Page_131">131</a>.</p> + +<p>Tiratana, <i>p.</i>, Trira'tna, <i>skt.</i>, the three jewels or the holy trinity +of the Buddha, the Dharma, and the Sangha, a doctrine peculiar to +Northern Buddhism. (See Trikāya.)</p> + +<p>Ti'tthiya, <i>p.</i>, Tī'rthika, <i>skt.</i>, a religious school of India in +Buddha's time.—<a href="#Page_98">98</a>.</p> + +<p>Trikā'ya, the three bodies or personalities of Buddha, the Dharmakāya, +the Sambhoga-kāya, and the Nirmāna-kāya.—<a href="#Page_254">254</a>.</p> + +<p>Uddaka, <i>p.</i>, U'draka, <i>skt.</i>, a Brahman philosopher.—<a href="#Page_29">29</a>, <a href="#Page_31">31</a>.</p> + +<p>Ujje'nī, <i>p.</i>, Ujja'yinī, <i>skt.</i>, name of a city.—<a href="#Page_90">90</a>.<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span></p> + +<p>Upādā'na, <i>p.</i> and <i>skt.</i>, desire, a grasping state of mind. One of the +nidānas.</p> + +<p>(Upagutta, <i>p.</i>), Upagu'pta, <i>skt.</i>, name of a Buddhist monk.—<a href="#Page_200">200</a>, <a href="#Page_201">201</a>.</p> + +<p>U'paka, <i>p.</i> and <i>skt.</i>, name of a man, a Jain, who met Buddha, but was +not converted by him.—<a href="#Page_47">47</a>, <a href="#Page_48">48</a>.</p> + +<p>Upā'li, <i>p.</i> and <i>skt.</i>, a prominent disciple of Buddha. Before his +conversion he was, according to the Buddhistic tradition, court-barber +to the king of the Sakyas.—<a href="#Page_86">86</a>, <a href="#Page_104">104</a>, <a href="#Page_252">252</a>.</p> + +<p>Upasa'mpadā, <i>p.</i> and <i>skt.</i>, admittance to the Buddhist brotherhood, +ordination. (See Pabbajā.)</p> + +<p>Upava'ttana, Upava'rtana, <i>skt.</i>, a grove in Kusinagara. The word means +a rambling-place, a gymnasium.—<a href="#Page_241">241</a>, <a href="#Page_245">245</a>.</p> + +<p>Upo'satha, <i>p.</i>, Upava'satha, <i>skt.</i>, 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."—<a href="#Page_98">98</a>, <a href="#Page_99">99</a>, <a href="#Page_101">101</a>, <a href="#Page_102">102</a>; observe the Uposatha or Sabbath, +<a href="#Page_99">99</a>.</p> + +<p>Uruve'lā, <i>p.</i>, Urubi'lvā, <i>skt.</i>, a place south of Patna on the banks +of the Nerañjara river, now Buddha Gayā. The residence of Kassapa, the +chief of the Jatilas.—<a href="#Page_34">34</a>, <a href="#Page_62">62</a>, <a href="#Page_64">64</a>, <a href="#Page_65">65</a>, <a href="#Page_206">206</a>.</p> + +<p>Va'jji, <i>p.</i>, Vri'ji, <i>skt.</i>, name of a people living in the +neighborhood of Magadha, <a href="#Page_120">120</a>, <a href="#Page_219">219</a>, <a href="#Page_220">220</a>; assemblies of the Vajji, <a href="#Page_220">220</a>.</p> + +<p>Va'rana, <i>p.</i> and <i>skt.</i>, a tree; <i>Crataeva Roxburghii</i>.—<a href="#Page_184">184</a>, <a href="#Page_185">185</a>.</p> + +<p>Vardhamā'na, <i>skt.</i>, Vaddhamā'na, <i>Jaina Prākrit</i>, proper name of the +founder of Jainism. Also called Jñātapu'tra in <i>skt.</i> and Nātapu'tta in +<i>Jaina Prākrit</i>.</p> + +<p>Va'runa, <i>p.</i> and <i>skt.</i>, a Brahman deity, the god of heaven and regent +of the sea; one of the guardians of the world.—<a href="#Page_141">141</a>.</p> + +<p>Vāsavada'ttā, <i>p.</i> and <i>skt.</i>, a courtesan of Mathurā.—<a href="#Page_200">200</a>, <a href="#Page_201">201</a>, <a href="#Page_202">202</a>.</p> + +<p>Vāse'ttha, <i>p.</i>, Vāsi'shtha, <i>skt.</i>, name of a Brahman.—<a href="#Page_139">139</a>, <a href="#Page_142">142</a>.</p> + +<p>Va'ssa, <i>p.</i>, Va'rsha, <i>skt.</i>, 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<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span> 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 <i>B.</i>, p. +57.]</p> + +<p>Vassakāra, <i>p.</i>, Varshakā'ra, <i>skt.</i>, lit. "rain-maker." Name of a +Brahman, the prime minister of the king of Magadha.—<a href="#Page_219">219</a>, <a href="#Page_220">220</a>.</p> + +<p>Ve'das, <a href="#Page_50">50</a>, <a href="#Page_140">140</a>, <a href="#Page_141">141</a>, <a href="#Page_187">187</a>; I know all the Vedas, <a href="#Page_159">159</a>.</p> + +<p>Veluva'na, <i>p.</i>, Venuva'na, <i>skt.</i>, a bamboo-grove at Rājagaha, <a href="#Page_70">70</a>, <a href="#Page_80">80</a>; +Veluvana vihāra, <a href="#Page_110">110</a>.</p> + +<p>Vesā'lī, <i>p.</i>, Vaiśā'līī, <i>skt.</i>, a great city of India, north of +Patna.—<a href="#Page_150">150</a>, <a href="#Page_220">220</a>, <a href="#Page_227">227</a>, <a href="#Page_228">228</a>, <a href="#Page_232">232</a>, <a href="#Page_236">236</a>.</p> + +<p>Vihā'ra, <i>p.</i> and <i>skt.</i>, residence of Buddhist monks or priests; a +Buddhist convent or monastery; a Buddhist temple.—<a href="#Page_67">67</a>, <a href="#Page_75">75</a>, <a href="#Page_76">76</a>, <a href="#Page_95">95</a>, <a href="#Page_99">99</a>, +<a href="#Page_110">110</a>, <a href="#Page_111">111</a>, <a href="#Page_165">165</a>, <a href="#Page_213">213</a>, <a href="#Page_214">214</a>, <a href="#Page_242">242</a>.</p> + +<p>Vi'mala, <i>p.</i> and <i>skt.</i> (etym., the spotless), name of a friend of +Yasa.—<a href="#Page_61">61</a>.</p> + +<p>Vi'naya, <a href="#Page_57">57</a>.</p> + +<p>Visā'khā, <i>p.</i>, Viśā'khā, <i>skt.</i>, a wealthy matron of Sāvatthi, one of +Buddha's most distinguished woman lay-disciples. Says Oldenberg, +<i>Buddha</i>, 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."—<a href="#Page_94">94</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>, <a href="#Page_97">97</a>; +eight boons of Visākhā, <a href="#Page_95">95</a>; gladness of Visākhā, <a href="#Page_97">97</a>.</p> + +<p>Ya'ma, <i>p.</i> and <i>skt.</i>, also called Yama-rā'ja, death, the god of +death.—<a href="#Page_206">206</a>, <a href="#Page_207">207</a>.</p> + +<p>Ya'sa, Ya'śas, <i>skt.</i>, the noble youth of Benares, son of a wealthy man +and one of Buddha's earliest converts.—<a href="#Page_58">58</a>-<a href="#Page_61">61</a>.</p> + +<p>Yaso'dharā, <i>p.</i>, Ya'śodharā, <i>skt.</i>, 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 <i>Manual</i>, 198-204; Beal, pp. 360-364: <i>B. +Birth Stories</i>, 127.]—<a href="#Page_13">13</a>, <a href="#Page_84">84</a>-<a href="#Page_87">87</a>, <a href="#Page_92">92</a>, <a href="#Page_110">110</a>, <a href="#Page_165">165</a>.</p> + +<div class="figcenter" style="width: 400px;"> +<img src="images/img_017_028-d1.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span> +<img src="images/img_042_288.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 95%;" /> + +<p class="margin"> +<span class="caption"><a name="INDEX" id="INDEX"></a>INDEX.</span><br /> +<br /> +<br /> +Abstain from impurity, <a href='#Page_126'>126</a>.<br /> +Abstinence, <a href='#Page_49'>49</a>.<br /> +Abode in me, truth has taken its, <a href='#Page_163'>163</a>.<br /> +Abodes of truth, <a href='#Page_75'>75</a>.<br /> +Abolish all the lesser, <a href='#Page_247'>247</a>.<br /> +Abolished, omens, <a href='#Page_173'>173</a>.<br /> +About to pass away, <a href='#Page_242'>242</a>.<br /> +Absolution, <a href='#Page_99'>99</a>.<br /> +Abuse, the sermon on, <a href='#Page_167'>167</a>.<br /> +According to their deeds, <a href='#Page_212'>212</a>.<br /> +Address, Buddha's farewell, 232.<br /> +Adoration be to thee, <a href='#Page_171'>171</a>.<br /> +Aim, one, one essence, one law, <a href='#Page_163'>163</a>.<br /> +Aim, the one, Nirvāna, <a href='#Page_164'>164</a>.<br /> +Aim, the preacher's sole, <a href='#Page_128'>128</a>.<br /> +All creatures received the message in their own language, <a href='#Page_55'>55</a>.<br /> +Alone, let a man walk, <a href='#Page_102'>102</a> (see also Solitary).<br /> +Altercations, <a href='#Page_100'>100</a>.<br /> +Always in danger of death, <a href='#Page_211'>211</a>.<br /> +Ambrosia, lake of, <a href='#Page_118'>118</a>.<br /> +Angels rejoice, <a href='#Page_8'>8</a>.<br /> +Anger, by love overcome, <a href='#Page_137'>137</a>.<br /> +Annihilation, <a href='#Page_145'>145</a>, <a href='#Page_146'>146</a>.<br /> +Annihilation of egotism, <a href='#Page_147'>147</a>.<br /> +Annihilation, Simha's question concerning, <a href='#Page_145'>145</a>.<br /> +Another Buddha will arise, <a href='#Page_245'>245</a>.<br /> +Anxious to learn, must be, <a href='#Page_234'>234</a>.<br /> +Anxious to learn the truth, be, <a href='#Page_126'>126</a>.<br /> +Apoplexy, struck by, <a href='#Page_191'>191</a>.<br /> +Appearance of Bodhisatta, <a href='#Page_25'>25</a>.<br /> +Appearance, the glory of his, <a href='#Page_212'>212</a>.<br /> +Appeared, the saviour, <a href='#Page_256'>256</a>.<br /> +Appeased not by hatred, hatred, <a href='#Page_102'>102</a>.<br /> +Are all paths saving paths? <a href='#Page_139'>139</a>.<br /> +Artisans, the chief of the, <a href='#Page_201'>201</a><br /> +Asceticism, <a href='#Page_225'>225</a>.<br /> +Ascetics, naked, <a href='#Page_89'>89</a>.<br /> +Ashes, <a href='#Page_209'>209</a>.<br /> +Assemblies of the Vajji, <a href='#Page_220'>220</a>.<br /> +Assemblies, various kinds of, <a href='#Page_177'>177</a>.<br /> +Assured of final salvation, <a href='#Page_248'>248</a>.<br /> +<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span>Astrology and forecasting by signs forbidden, <a href='#Page_236'>236</a>.<br /> +Ātman and the <i>I</i>, <a href='#Page_32'>32</a>.<br /> +Atone for your evil deeds, you will have to, <a href='#Page_200'>200</a>.<br /> +Atonement by blood, <a href='#Page_152'>152</a>.<br /> +Audience, like unto the color of my, <a href='#Page_177'>177</a>.<br /> +Avoid dying, not any means to, <a href='#Page_211'>211</a>.<br /> +<br /> +Bad deeds easy to do, <a href='#Page_132'>132</a>.<br /> +Bamboo grove, <a href='#Page_144'>144</a>.<br /> +Bathing in the Ganges, <a href='#Page_14'>14</a>.<br /> +Battle of life, <a href='#Page_149'>149</a>.<br /> +Battle, the elephant no longer fit for, <a href='#Page_166'>166</a>.<br /> +Battles, fight your, <a href='#Page_149'>149</a>.<br /> +Be married unto the truth, <a href='#Page_205'>205</a>.<br /> +Be ye lamps unto yourselves, <a href='#Page_234'>234</a>.<br /> +Beauty, to restore to you a nobler, <a href='#Page_202'>202</a>.<br /> +Becoming, gradual, <a href='#Page_138'>138</a>.<br /> +Bee collects nectar, the, <a href='#Page_137'>137</a>.<br /> +Being, the purpose of, <a href='#Page_255'>255</a>.<br /> +Beings, preach to all, <a href='#Page_129'>129</a>.<br /> +Beneath, water gurgling, <a href='#Page_193'>193</a>.<br /> +Best, truth is, <a href='#Page_55'>55</a>.<br /> +Better bore out both eyes, <a href='#Page_94'>94</a>.<br /> +Blessed One, has to suffer, the, <a href='#Page_233'>233</a>;<br /> +<span style="margin-left: 1em;">Blessed One, refuge in the, <a href='#Page_150'>150</a>, <a href='#Page_151'>151</a>, <a href='#Page_160'>160</a>, <a href='#Page_247'>247</a>;</span><br /> +<span style="margin-left: 1em;">Blessed One swooned, the, <a href='#Page_35'>35</a>;</span><br /> +<span style="margin-left: 1em;">Blessed One walked unshod, the, <a href='#Page_109'>109</a>,</span><br /> +<span style="margin-left: 1em;">Blessed One, wearisome to the, <a href='#Page_226'>226</a>.</span><br /> +Blind man, <a href='#Page_27'>27</a>.<br /> +Blind men, <a href='#Page_141'>141</a>.<br /> +Blind received sight, <a href='#Page_8'>8</a>.<br /> +Blind, the man born, <a href='#Page_181'>181</a>.<br /> +Blind, truth is hidden to the, <a href='#Page_253'>253</a>.<br /> +Blind, your eyes are, <a href='#Page_187'>187</a>.<br /> +Bliss be diffused, let the, <a href='#Page_190'>190</a>.<br /> +Bliss, the communication of, <a href='#Page_189'>189</a>.<br /> +Bliss where suffering is, <a href='#Page_20'>20</a>.<br /> +Blood, atonement by, <a href='#Page_152'>152</a>.<br /> +Blood has no cleansing power, <a href='#Page_152'>152</a>.<br /> +Blood, shedding of, <a href='#Page_33'>33</a>.<br /> +Blow, give the rock a good, <a href='#Page_194'>194</a>.<br /> +Blow off the impurities, <a href='#Page_137'>137</a>.<br /> +Body of flesh? Why preserve this, <a href='#Page_242'>242</a>.<br /> +Body of the law, <a href='#Page_160'>160</a>;<br /> +<span style="margin-left: 1em;">the body of the law will endure, <a href='#Page_242'>242</a>.</span><br /> +Body, the worldling nourishes his, <a href='#Page_189'>189</a>.<br /> +Bonds that tie all souls together; <a href='#Page_259'>259</a>.<br /> +Boons of Visākhā, eight, <a href='#Page_95'>95</a>.<br /> +Brahmā, <a href='#Page_87'>87</a>, <a href='#Page_139'>139</a>.<br /> +Brahman, <a href='#Page_65'>65</a>, <a href='#Page_139'>139</a>, <a href='#Page_140'>140</a>, <a href='#Page_141'>141</a>, <a href='#Page_142'>142</a>, <a href='#Page_152'>152</a>, <a href='#Page_153'>153</a>, <a href='#Page_154'>154</a>, <a href='#Page_156'>156</a>, <a href='#Page_157'>157</a>, <a href='#Page_168'>168</a>, <a href='#Page_186'>186</a>,<br /> +<span style="margin-left: 1em;"><a href="#Page_187">187</a>, <a href='#Page_188'>188</a>, <a href='#Page_190'>190</a>, <a href='#Page_194'>194</a>, <a href='#Page_195'>195</a>, <a href="#Page_196">196</a>, <a href='#Page_206'>206</a>, <a href='#Page_207'>207</a>, <a href='#Page_208'>208</a>, <a href='#Page_219'>219</a>, <a href='#Page_220'>220</a>, <a href='#Page_224'>224</a>.</span><br /> +Brahman lore, the substance of, <a href='#Page_141'>141</a>.<br /> +Bridler of men's hearts, <a href='#Page_226'>226</a>.<br /> +Bright, the sun is, <a href='#Page_139'>139</a>.<br /> +Bright, thinkers are, <a href='#Page_139'>139</a>;<br /> +<span style="margin-left: 1em;">warriors are bright, <a href='#Page_139'>139</a>.</span><br /> +Bubble, <a href='#Page_39'>39</a>.<br /> +Buddhahood, omens of <a href='#Page_8'>8</a>, <a href='#Page_9'>9</a>;<br /> +<span style="margin-left: 1em;">signs of Buddhahood, <a href='#Page_8'>8</a>.</span><br /> +Burning, every thing is, <a href='#Page_64'>64</a>.<br /> +Butterfly, like the, <a href='#Page_237'>237</a>.<br /> +By deeds one becomes an outcast, <a href='#Page_196'>196</a>.<br /> +<br /> +Calamities, ten great, <a href='#Page_215'>215</a>.<br /> +Carp not, <a href='#Page_126'>126</a>, <a href='#Page_127'>127</a>.<br /> +Cart, as a worn out, <a href='#Page_233'>233</a>.<br /> +Cast-off rags, <a href='#Page_89'>89</a>, <a href='#Page_91'>91</a>.<br /> +Caste, I ask not for, <a href='#Page_196'>196</a>.<br /> +Cause of further migrations, <a href='#Page_119'>119</a>.<br /> +Cause of selfhood, the, Found! <a href='#Page_41'>41</a>.<br /> +<span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span>Cease by hatred, hatred does not, <a href='#Page_137'>137</a>.<br /> +Ceremony, <a href='#Page_144'>144</a>, <a href='#Page_225'>225</a>.<br /> +Chance, <a href='#Page_73'>73</a>.<br /> +Change, grief at, <a href='#Page_15'>15</a>; +<span style="margin-left: 1em;">self is change, <a href='#Page_158'>158</a>.</span><br /> +Charity, rich in returns, <a href='#Page_27'>27</a>;<br /> +<span style="margin-left: 1em;">the sermon on, <a href='#Page_75'>75</a>.</span><br /> +Charms are treacherous, <a href='#Page_202'>202</a>.<br /> +Chastity, <a href='#Page_126'>126</a>.<br /> +Cherish no hatred, <a href='#Page_126'>126</a>.<br /> +Chickens should break the eggshell, <a href='#Page_143'>143</a>.<br /> +Chief of the artisans, the, <a href='#Page_201'>201</a>.<br /> +Children, I am your father, ye are, <a href='#Page_163'>163</a>.<br /> +City of Nirvāna, the, <a href='#Page_130'>130</a>.<br /> +Cleanses from error, the truth, <a href='#Page_250'>250</a>.<br /> +Cleansing power, blood has no, <a href='#Page_152'>152</a>.<br /> +Cleaving to self, <a href='#Page_158'>158</a>.<br /> +Cloth of gold, robes of, <a href='#Page_239'>239</a>.<br /> +Cloud, like a, <a href='#Page_164'>164</a>.<br /> +Cloud of good qualities, <a href='#Page_129'>129</a>.<br /> +Coil, the, <a href='#Page_39'>39</a>.<br /> +Color of my audience, like unto the, <a href='#Page_177'>177</a>.<br /> +Combination, individuality a, <a href='#Page_32'>32</a>;<br /> +<span style="margin-left: 1em;">combination subject to separation, <a href='#Page_32'>32</a>.</span><br /> +Come forth into the light, <a href='#Page_143'>143</a>.<br /> +Come into the world to befriend, <a href='#Page_214'>214</a>.<br /> +Come to teach life, <a href='#Page_153'>153</a>.<br /> +Commandments, see the ten evils, <a href='#Page_126'>126</a>.<br /> +Communication of bliss, the, <a href='#Page_189'>189</a>.<br /> +Complete surrender of self, <a href='#Page_148'>148</a>.<br /> +Compounds will be dissolved, <a href='#Page_158'>158</a>, <a href='#Page_242'>242</a>.<br /> +Comprehension of things, truth the correct, <a href='#Page_41'>41</a>.<br /> +Concord, two ways of re-establishing, <a href='#Page_104'>104</a>;<br /> +<span style="margin-left: 1em;">meeting in concord, <a href='#Page_220'>220</a>;</span><br /> +<span style="margin-left: 1em;">re-establishment of concord, <a href='#Page_103'>103</a>.</span><br /> +Conditions of welfare, eight, <a href='#Page_220'>220</a>.<br /> +Confer the ordination, <a href='#Page_58'>58</a>.<br /> +Confession of trespasses, <a href='#Page_99'>99</a>.<br /> +Conquerors, the greatest of, <a href='#Page_132'>132</a>.<br /> +Conquest of self, <a href='#Page_149'>149</a>.<br /> +Consolidation of Buddha's religion, <a href='#Page_89'>89</a>.<br /> +Contact of the object and senses, <a href='#Page_66'>66</a>.<br /> +Continuity, sameness and, <a href='#Page_157'>157</a>.<br /> +Coop, the fowl in the, <a href='#Page_122'>122</a>.<br /> +Correct comprehension of things, truth the, <a href='#Page_41'>41</a>.<br /> +Correlatives, <a href='#Page_20'>20</a>.<br /> +Courtesan, <a href='#Page_96'>96</a>, <a href='#Page_200'>200</a>, <a href='#Page_227'>227</a>-<a href="#Page_231">231</a>.<br /> +Covet not, <a href='#Page_126'>126</a>.<br /> +Crane, the wild, <a href='#Page_122'>122</a>;<br /> +<span style="margin-left: 1em;">the cruel crane, <a href='#Page_184'>184</a>.</span><br /> +Creatures, all, received the message in their own language, <a href='#Page_55'>55</a>.<br /> +Criminal, punishment of the, <a href='#Page_148'>148</a>.<br /> +Criminal's act, punishment the fruit of the, <a href='#Page_148'>148</a>.<br /> +Crossed the river, <a href='#Page_225'>225</a>.<br /> +Crossed the stream, he had, <a href='#Page_213'>213</a>.<br /> +Cultivate good-will, <a href='#Page_67'>67</a>.<br /> +Culture of the mind, <a href='#Page_87'>87</a>.<br /> +<br /> +Danger of death, always in, <a href='#Page_211'>211</a>.<br /> +Dangers hang over Pātaliputta, three, <a href='#Page_224'>224</a>.<br /> +Dark, do not call the world, <a href='#Page_187'>187</a>.<br /> +Dart of lust, the, <a href='#Page_183'>183</a>.<br /> +Dead are many, the, <a href='#Page_210'>210</a>.<br /> +Dead not saved by lamentation, <a href='#Page_211'>211</a>.<br /> +<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span>Deaf and dumb speak, the, <a href='#Page_8'>8</a>.<br /> +Death, always in danger of, <a href='#Page_211'>211</a>;<br /> +<span style="margin-left: 1em;">Buddha's death, <a href='#Page_249'>249</a>;</span><br /> +<span style="margin-left: 1em;">fate after death, <a href='#Page_212'>212</a>;</span><br /> +<span style="margin-left: 1em;">death is near, <a href='#Page_235'>235</a>;</span><br /> +<span style="margin-left: 1em;">no escape from, <a href='#Page_16'>16</a>;</span><br /> +<span style="margin-left: 1em;">in the domain of death, <a href='#Page_123'>123</a>;</span><br /> +<span style="margin-left: 1em;">self is death, <a href='#Page_153'>153</a>, <a href='#Page_158'>158</a>, <a href='#Page_160'>160</a>;</span><br /> +<span style="margin-left: 1em;">thoughtlessness, the path of death <a href='#Page_132'>132</a>.</span><br /> +Deeds, according to their, <a href='#Page_212'>212</a>;<br /> +<span style="margin-left: 1em;">bad deeds easy to do, <a href='#Page_132'>132</a>;</span><br /> +<span style="margin-left: 1em;">by deeds one becomes an outcast, <a href='#Page_196'>196</a>;</span><br /> +<span style="margin-left: 1em;">passed away according to his deeds, <a href='#Page_194'>194</a>.</span><br /> +Deeper, dig, <a href='#Page_129'>129</a>.<br /> +Delusion and truth, <a href='#Page_42'>42</a>.<br /> +Delusions, <a href='#Page_49'>49</a>.<br /> +Denies the existence of the soul, Gotama, <a href='#Page_151'>151</a>.<br /> +Desert, a waterless, <a href='#Page_142'>142</a>;<br /> +<span style="margin-left: 1em;">rescue in the desert, <a href='#Page_191'>191</a>;</span><br /> +<span style="margin-left: 1em;">a sandy desert, <a href='#Page_192'>192</a>.</span><br /> +Desire, the extinction of evil, <a href='#Page_138'>138</a>.<br /> +Desolation, a hopeless, <a href='#Page_142'>142</a>.<br /> +Despot, the, <a href='#Page_199'>199</a>.<br /> +Destiny of warriors, <a href='#Page_149'>149</a>.<br /> +Destroyed, hell is, <a href='#Page_226'>226</a>.<br /> +Devadatta, sect of, <a href='#Page_110'>110</a>.<br /> +Die until, etc., I shall not, <a href='#Page_44'>44</a>, <a href='#Page_235'>235</a>;<br /> +<span style="margin-left: 1em;">truth cannot die, <a href='#Page_245'>245</a>.</span><br /> +Died in the faith, he, <a href='#Page_207'>207</a>.<br /> +Diffused, let the bliss be, <a href='#Page_190'>190</a>.<br /> +Dig deeper, <a href='#Page_129'>129</a>.<br /> +Disciple, the first woman lay-, <a href='#Page_61'>61</a>.<br /> +Disciple, a, flagged, <a href='#Page_191'>191</a>.<br /> +Dissatisfied, the people, <a href='#Page_71'>71</a>.<br /> +Dissolution, necessity of, <a href='#Page_249'>249</a>.<br /> +Dissolved, compounds will be, <a href='#Page_242'>242</a>.<br /> +Distinction, without, <a href='#Page_164'>164</a>.<br /> +Doctrine, preach the, glorious in the beginning, the middle, and end <a href='#Page_58'>58</a>;<br /> +<span style="margin-left: 1em;">my doctrine is like the great ocean, <a href='#Page_177'>177</a>;</span><br /> +<span style="margin-left: 1em;">doctrine like unto fire, <a href='#Page_178'>178</a>;</span><br /> +<span style="margin-left: 1em;">doctrine like unto water, <a href='#Page_178'>178</a>.</span><br /> +Doffed their robes, the bhikkhus, <a href='#Page_95'>95</a>.<br /> +Dog, the hungry, <a href='#Page_198'>198</a>.<br /> +Domain of death, in the, <a href='#Page_123'>123</a>.<br /> +Do not call the world dark, <a href='#Page_187'>187</a>.<br /> +Do not rely on external help, <a href='#Page_234'>234</a>.<br /> +Do not scold, <a href='#Page_103'>103</a>.<br /> +Door of immortality, <a href='#Page_44'>44</a>.<br /> +Draught-ox, exertion is a, <a href='#Page_195'>195</a>.<br /> +Drink, the refreshing, perception of truth, <a href='#Page_118'>118</a>.<br /> +Drinking? Is the water not fit for, <a href='#Page_165'>165</a>.<br /> +Dumb, the deaf and, speak, <a href='#Page_8'>8</a>.<br /> +Dust, like one who flings, <a href='#Page_168'>168</a>.<br /> +Dust of worldliness, <a href='#Page_44'>44</a>.<br /> +Dwelling-place, wisdom has no, <a href='#Page_154'>154</a>.<br /> +Dying, not any means to avoid, <a href='#Page_211'>211</a>.<br /> +<br /> +Each day one hemp-grain, <a href='#Page_34'>34</a>.<br /> +Earnestness is the goad, <a href='#Page_195'>195</a>;<br /> +<span style="margin-left: 1em;">earnestness is the path of immortality, <a href='#Page_132'>132</a>.</span><br /> +Earth, peace on, <a href='#Page_9'>9</a>.<br /> +Earthquake, <a href='#Page_249'>249</a>.<br /> +East, face towards the, <a href='#Page_223'>223</a>.<br /> +Eating of flesh, the, <a href='#Page_49'>49</a>.<br /> +Ecstasy, the song of, <a href='#Page_221'>221</a>.<br /> +<br /> +Eddies of transmigration, <a href='#Page_166'>166</a>.<br /> +Efficacy, rituals have no, <a href='#Page_33'>33</a>.<br /> +Egg-shell, chickens should break the, <a href='#Page_143'>143</a>;<br /> +<span style="margin-left: 1em;">I have first broken the eggshell, <a href='#Page_248'>248</a>.</span><br /> +Eggs, hen brooding over, <a href='#Page_143'>143</a>.<br /> +Ego, the, <a href='#Page_30'>30</a>;<br /> +<span style="margin-left: 1em;">ego, an illusion, <a href='#Page_33'>33</a>;</span><br /> +<span style="margin-left: 1em;">the instability of the ego, <a href='#Page_31'>31</a>.</span><br /> +<span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span>Egotism, the annihilation of, <a href='#Page_148'>148</a>.<br /> +Eight boons of Visākhā, <a href='#Page_95'>95</a>.<br /> +Eight conditions of welfare, <a href='#Page_220'>220</a>.<br /> +Eight wonderful qualities, <a href='#Page_178'>178</a>.<br /> +Eightfold path, the, <a href='#Page_41'>41</a>, <a href='#Page_143'>143</a>, <a href='#Page_237'>237</a>.<br /> +Eightfold, the best way is the <a href='#Page_138'>138</a>.<br /> +Eldest, I am the, <a href='#Page_248'>248</a>.<br /> +Elephant, powerful, <a href='#Page_166'>166</a>;<br /> +<span style="margin-left: 1em;">the elephant no longer fit for battle, <a href='#Page_166'>166</a>.</span><br /> +Elevate the mind, <a href='#Page_80'>80</a>.<br /> +Emaciated from fasts, <a href='#Page_35'>35</a>.<br /> +Embrace of truth, the, <a href='#Page_205'>205</a>.<br /> +Emptiness and immaterial life, <a href='#Page_30'>30</a>.<br /> +Enabled me to do so, faith, <a href='#Page_213'>213</a>.<br /> +Endure, thoughts will, <a href='#Page_132'>132</a>.<br /> +Enemy, his greatest, <a href='#Page_134'>134</a>.<br /> +Enlightened Teacher, refuge in the, <a href='#Page_145'>145</a>.<br /> +Entities, souls not separate and self-existent, <a href='#Page_153'>153</a>.<br /> +Envy not, <a href='#Page_126'>126</a>.<br /> +Epidemic, <a href='#Page_121'>121</a>.<br /> +Eradication of self, <a href='#Page_148'>148</a>.<br /> +Error, self an, <a href='#Page_67'>67</a>;<br /> +<span style="margin-left: 1em;">error be thou my guide, <a href='#Page_258'>258</a>.</span><br /> +Error, truth cleanses from, <a href='#Page_250'>250</a>.<br /> +Errors, <a href='#Page_126'>126</a>.<br /> +Escape from death, no, <a href='#Page_16'>16</a>.<br /> +Essence of life, truth is the, <a href='#Page_258'>258</a>;<br /> +<span style="margin-left: 1em;">one in essence, <a href='#Page_259'>259</a>;</span><br /> +<span style="margin-left: 1em;">one essence, one law, one aim, <a href='#Page_163'>163</a>.</span><br /> +Eternal, truth the image of the, <a href='#Page_3'>3</a>.<br /> +Everlasting life, <a href='#Page_149'>149</a>, <a href='#Page_205'>205</a>.<br /> +Evil actions, thou canst not escape the fruit of, <a href='#Page_159'>159</a>.<br /> +Everything is burning, <a href='#Page_64'>64</a>.<br /> +Evil by good, overcome, <a href='#Page_137'>137</a>;<br /> +<span style="margin-left: 1em;">evil deeds, you will have to atone for your, <a href='#Page_200'>200</a>;</span><br /> +<span style="margin-left: 1em;">ignorance the root of evil, <a href='#Page_40'>40</a>;</span><br /> +<span style="margin-left: 1em;">pain is the outcome of evil, <a href='#Page_133'>133</a>;</span><br /> +<span style="margin-left: 1em;">evil powers no surrender, <a href='#Page_148'>148</a>;</span><br /> +<span style="margin-left: 1em;">evil of lust, avoid, <a href='#Page_183'>183</a>.</span><br /> +Evolution, <a href='#Page_158'>158</a>;<br /> +<span style="margin-left: 1em;">in the course of evolution, <a href='#Page_255'>255</a>.</span><br /> +Exertion is a draught-ox, <a href='#Page_195'>195</a>.<br /> +Existence is spiritual, all, <a href='#Page_151'>151</a>;<br /> +<span style="margin-left: 1em;">thirst for existence and selfhood, <a href='#Page_39'>39</a>.</span><br /> +Expulsion, sentence of, <a href='#Page_100'>100</a>.<br /> +External help, do not rely on, <a href='#Page_234'>234</a>.<br /> +Extinction of self, the, salvation, <a href='#Page_4'>4</a>;<br /> +<span style="margin-left: 1em;">the extinction of sinful desire, <a href='#Page_138'>138</a>;</span><br /> +<span style="margin-left: 1em;">the extinction of thirst, <a href='#Page_138'>138</a>.</span><br /> +Eye, the, ātman and, <a href='#Page_29'>29</a>;<br /> +<span style="margin-left: 1em;">eye of truth, <a href='#Page_59'>59</a>;</span><br /> +<span style="margin-left: 1em;">mental eye, <a href='#Page_209'>209</a>;</span><br /> +<span style="margin-left: 1em;">spiritual eye, <a href='#Page_254'>254</a>.</span><br /> +Eyes, better bore out both, <a href='#Page_94'>94</a>.<br /> +<br /> +Face to face, Brahmā, <a href='#Page_140'>140</a>;<br /> +<span style="margin-left: 1em;">the universe face to face, <a href='#Page_142'>142</a>;</span><br /> +<span style="margin-left: 1em;">face to face with him, <a href='#Page_248'>248</a>.</span><br /> +Face towards the east, <a href='#Page_223'>223</a>.<br /> +Facing towards the west, <a href='#Page_223'>223</a>.<br /> +Faith alone can save, <a href='#Page_213'>213</a>;<br /> +<span style="margin-left: 1em;">faith enabled me to do so, <a href='#Page_213'>213</a>;</span><br /> +<span style="margin-left: 1em;">hast thou faith, <a href='#Page_235'>235</a>;</span><br /> +<span style="margin-left: 1em;">he died in the faith, <a href='#Page_207'>207</a>;</span><br /> +<span style="margin-left: 1em;">faith is the seed, <a href='#Page_195'>195</a>;</span><br /> +<span style="margin-left: 1em;">faith in the Buddha, <a href='#Page_226'>226</a>;</span><br /> +<span style="margin-left: 1em;">Sāriputta's faith, <a href='#Page_212'>212</a>.</span><br /> +Falter not, wise people, <a href='#Page_133'>133</a>.<br /> +Famine, <a href='#Page_120'>120</a>.<br /> +Farewell address, Buddha's, <a href='#Page_232'>232</a>.<br /> +Fashion themselves, wise people, <a href='#Page_133'>133</a>.<br /> +Fashioned, truth cannot be, <a href='#Page_257'>257</a>.<br /> +Fasts, emaciated from, <a href='#Page_35'>35</a>.<br /> +Fate after death, <a href='#Page_212'>212</a>, <a href='#Page_226'>226</a>.<br /> +Father and son, <a href='#Page_207'>207</a>;<br /> +<span style="margin-left: 1em;">father I reverence my father, <a href='#Page_144'>144</a>;</span><br /> +<span style="margin-left: 1em;">ye are my children, I am your father, <a href='#Page_163'>163</a>.</span><br /> +<span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span>Faults of others, the, <a href='#Page_134'>134</a>, <a href='#Page_137'>137</a>.<br /> +Fell upon him, sickness, <a href='#Page_232'>232</a>, <a href='#Page_237'>237</a>.<br /> +Fetch me some water, <a href='#Page_238'>238</a>.<br /> +Few, the living are, <a href='#Page_210'>210</a>.<br /> +Fight your battles, <a href='#Page_149'>149</a>.<br /> +Fire, doctrine like unto, <a href='#Page_178'>178</a>.<br /> +Fire, sermon on, <a href='#Page_64'>64</a>.<br /> +First broken the egg-shell, I have, <a href='#Page_248'>248</a>.<br /> +First Buddha, I am not the, <a href='#Page_245'>245</a>.<br /> +First lay-member, the, <a href='#Page_60'>60</a>.<br /> +First women lay-disciples, the, <a href='#Page_61'>61</a>.<br /> +Fish, the giddy, <a href='#Page_183'>183</a>.<br /> +Fit for battle, the elephant no longer, <a href='#Page_166'>166</a>.<br /> +Fit for drinking? Is the water now, <a href='#Page_165'>165</a>.<br /> +Fit to live, more, <a href='#Page_149'>149</a>.<br /> +Five meditations, <a href='#Page_174'>174</a>.<br /> +Five roots of mind, the, <a href='#Page_29'>29</a>.<br /> +Five wishes of Bimbisāra, <a href='#Page_68'>68</a>.<br /> +Fivefold gain, <a href='#Page_223'>223</a>;<br /> +<span style="margin-left: 1em;">fivefold loss, <a href='#Page_223'>223</a>.</span><br /> +Flagged, a disciple, <a href='#Page_191'>191</a>.<br /> +Flagging, religious zeal, <a href='#Page_35'>35</a>.<br /> +Flame, sameness of the, <a href="#Page_155">155</a>.<br /> +Flesh, the eating of, <a href='#Page_49'>49</a>;<br /> +<span style="margin-left: 1em;">thorn in the, <a href='#Page_138'>138</a>;</span><br /> +<span style="margin-left: 1em;">let the flesh waste away, <a href='#Page_34'>34</a>;</span><br /> +<span style="margin-left: 1em;">why preserve this body of flesh? <a href='#Page_242'>242</a>.</span><br /> +Flings dust, like one who, <a href='#Page_168'>168</a>.<br /> +Flowers out of season, <a href='#Page_241'>241</a>;<br /> +<span style="margin-left: 1em;">lotus flowers, <a href='#Page_39'>39</a>;</span><br /> +<span style="margin-left: 1em;">mandara flowers, <a href='#Page_9'>9</a>.</span><br /> +Following the Master over the stream, <a href='#Page_212'>212</a>.<br /> +Fool, <a href='#Page_133'>133</a>;<br /> +<span style="margin-left: 1em;">the listless fool, <a href='#Page_190'>190</a>.</span><br /> +Foolish, pleasures destroy the, <a href='#Page_134'>134</a>;<br /> +<span style="margin-left: 1em;">foolish talk, <a href='#Page_140'>140</a>.</span><br /> +Forbidden, miracles, <a href='#Page_119'>119</a>-<a href="#Page_121">121</a>.<br /> +Forecasting by signs forbidden, astrology and, <a href='#Page_236'>236</a>.<br /> +Found! the cause of selfhood <a href='#Page_40'>40</a>;<br /> +<span style="margin-left: 1em;">found the truth, <a href='#Page_55'>55</a>.</span><br /> +Foundation of the Kingdom of Righteousness, <a href='#Page_47'>47</a>.<br /> +Four kinds of offering, <a href='#Page_186'>186</a>;<br /> +<span style="margin-left: 1em;">four kinds of merit, <a href='#Page_186'>186</a>;</span><br /> +<span style="margin-left: 1em;">four simples, <a href='#Page_181'>181</a>;</span><br /> +<span style="margin-left: 1em;">the four quarters, <a href='#Page_143'>143</a>;</span><br /> +<span style="margin-left: 1em;">the four noble truths, <a href='#Page_41'>41</a>, <a href='#Page_181'>181</a>;</span><br /> +<span style="margin-left: 1em;">the four signs, <a href='#Page_15'>15</a>;</span><br /> +<span style="margin-left: 1em;">where four roads cross, <a href='#Page_140'>140</a>.</span><br /> +Fowl in the coop, the, <a href='#Page_122'>122</a>.<br /> +Fragrant like the lotus, <a href='#Page_201'>201</a>.<br /> +Free your mind of ignorance, <a href='#Page_126'>126</a>.<br /> +Fruit of evil actions, thou canst not escape the, <a href='#Page_159'>159</a>;<br /> +<span style="margin-left: 1em;">the fruit of immortality, <a href='#Page_195'>195</a>;</span><br /> +<span style="margin-left: 1em;">the fruit of the criminal's act punishment, <a href='#Page_148'>148</a>.</span><br /> +Fruits, ripe, <a href='#Page_211'>211</a>.<br /> +<br /> +Ganges, bathing in the, <a href='#Page_14'>14</a>.<br /> +Giddy fish, the, <a href='#Page_183'>183</a>.<br /> +Gift of religion, the, <a href='#Page_138'>138</a>.<br /> +Gift, the king's, <a href='#Page_69'>69</a>.<br /> +Give also to the Nigganthas, <a href='#Page_150'>150</a>;<br /> +<span style="margin-left: 1em;">give, if thou art asked, <a href='#Page_137'>137</a>;</span><br /> +<span style="margin-left: 1em;">give the rock a good blow, <a href='#Page_194'>194</a>.</span><br /> +Gives away, he who, etc., <a href='#Page_241'>241</a>.<br /> +Giving away, <a href='#Page_75'>75</a>.<br /> +Glad tidings, <a href='#Page_1'>1</a>.<br /> +Gladness of Visākhā, <a href='#Page_97'>97</a>.<br /> +Glorious in the beginning, middle, and end, preach the doctrine <a href='#Page_58'>58</a>;<br /> +<span style="margin-left: 1em;">the truth is glorious, <a href='#Page_60'>60</a>, <a href='#Page_61'>61</a>, <a href='#Page_68'>68</a>.</span><br /> +Glory of his appearance, the, <a href='#Page_212'>212</a>;<br /> +<span style="margin-left: 1em;">the truth in all its glory, <a href='#Page_256'>256</a>.</span><br /> +Goad, earnestness is the, <a href='#Page_195'>195</a>.<br /> +Goal, the, <a href='#Page_118'>118</a>, <a href='#Page_138'>138</a>.<br /> +Gods and men, teacher of, <a href='#Page_226'>226</a>.<br /> +Goes out to wage war, <a href='#Page_130'>130</a>.<br /> +Gold, robes of cloth of, <a href='#Page_239'>239</a>.<br /> +Gone into the yoke, <a href='#Page_138'>138</a>.<br /> +<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span>Good qualities, cloud of, <a href='#Page_129'>129</a>;<br /> +<span style="margin-left: 1em;">happiness is the outcome of good, <a href='#Page_133'>133</a>;</span><br /> +<span style="margin-left: 1em;">overcome evil by good, <a href='#Page_137'>137</a>;</span><br /> +<span style="margin-left: 1em;">good tidings, <a href='#Page_21'>21</a>;</span><br /> +<span style="margin-left: 1em;">cultivate goodwill, <a href='#Page_67'>67</a>;</span><br /> +<span style="margin-left: 1em;">good works are rain, <a href='#Page_195'>195</a>.</span><br /> +Gotama Gate, <a href='#Page_224'>224</a>.<br /> +Governs all things, karma, <a href='#Page_111'>111</a>.<br /> +Grace, the time of, <a href='#Page_183'>183</a>, <a href='#Page_192'>192</a>.<br /> +Gradual becoming, <a href='#Page_158'>158</a>.<br /> +Grant me my life, <a href='#Page_107'>107</a>, <a href='#Page_186'>186</a>.<br /> +Great is thy faith, <a href='#Page_222'>222</a>.<br /> +Great understanding, muni of, <a href='#Page_170'>170</a>.<br /> +Greatest enemy, his, <a href='#Page_134'>134</a>;<br /> +<span style="margin-left: 1em;">the greatest of conquerors, <a href='#Page_132'>132</a>.</span><br /> +Greedy tailor, the, <a href='#Page_184'>184</a>.<br /> +Grief at change, <a href='#Page_19'>19</a>;<br /> +<span style="margin-left: 1em;">overcome grief, <a href='#Page_234'>234</a>;</span><br /> +<span style="margin-left: 1em;">selfish in my grief, <a href='#Page_210'>210</a>.</span><br /> +Grounded, that it be well, <a href='#Page_222'>222</a>.<br /> +Grove, bamboo, <a href='#Page_144'>144</a>.<br /> +Guide, error be thou my, <a href='#Page_258'>258</a>.<br /> +Guiding-rein, mind is the, <a href='#Page_195'>195</a>.<br /> +<br /> +Happily, let us live, <a href='#Page_139'>139</a>.<br /> +Happiness is the outcome of good, <a href='#Page_133'>133</a>;<br /> +<span style="margin-left: 1em;">vanity of worldly happiness, <a href='#Page_3'>3</a>.</span><br /> +Happy, he is altogether, <a href='#Page_143'>143</a>;<br /> +<span style="margin-left: 1em;">make thyself happy, <a href='#Page_235'>235</a>.</span><br /> +Hard times teach a lesson, <a href='#Page_122'>122</a>.<br /> +Harvest Nirvāna, the, <a href='#Page_195'>195</a>;<br /> +<span style="margin-left: 1em;">thou wilt reap the harvest sown in the past, <a href='#Page_159'>159</a>.</span><br /> +Hast thou faith? <a href='#Page_235'>235</a>.<br /> +Hatred appeased not by hatred, <a href='#Page_102'>102</a>;<br /> +<span style="margin-left: 1em;">cherish no hatred, <a href='#Page_126'>126</a>;</span><br /> +<span style="margin-left: 1em;">hatred ceases by love, <a href='#Page_137'>137</a>;</span><br /> +<span style="margin-left: 1em;">hatred does not cease by hatred, <a href='#Page_137'>137</a>.</span><br /> +He promoted him higher, <a href='#Page_182'>182</a>.<br /> +He who gives away, etc., <a href='#Page_241'>241</a>.<br /> +He who walks righteously is ever near me, <a href='#Page_246'>246</a>.<br /> +Hearts, bridler of men's <a href='#Page_226'>226</a>.<br /> +Heaven, hope of, a mirage, <a href='#Page_122'>122</a>;<br /> +<span style="margin-left: 1em;">like one who spits at heaven, <a href='#Page_167'>167</a>;</span><br /> +<span style="margin-left: 1em;">pleasures of self in heaven, <a href='#Page_153'>153</a>.</span><br /> +Heavenly songs, <a href='#Page_241'>241</a>.<br /> +Hell is destroyed, <a href='#Page_226'>226</a>.<br /> +Helmet of right thought, <a href='#Page_93'>93</a>.<br /> +Help, do not rely on external <a href='#Page_234'>234</a>;<br /> +<span style="margin-left: 1em;">now my lot to help, <a href='#Page_214'>214</a>.</span><br /> +Hemp-grain, each day one, <a href='#Page_34'>34</a>.<br /> +Hen brooding over egg, <a href='#Page_143'>143</a>.<br /> +Hereafter, the, <a href='#Page_159'>159</a>.<br /> +Heresies, <a href='#Page_73'>73</a>.<br /> +Hermit, layman and, <a href='#Page_59'>59</a>.<br /> +Higher, he promoted him, <a href='#Page_182'>182</a>.<br /> +Hold fast to the truth, <a href='#Page_234'>234</a>.<br /> +Holiness better than sovereignty, <a href='#Page_27'>27</a>.<br /> +Homage, worthiest, <a href='#Page_241'>241</a>.<br /> +Honor, so great an, <a href='#Page_228'>228</a>.<br /> +Honored be his name, <a href='#Page_69'>69</a>.<br /> +Hope of heaven a mirage, <a href='#Page_122'>122</a>.<br /> +Hopeless desolation, a, <a href='#Page_142'>142</a>.<br /> +Hungry dog, parable of the, <a href='#Page_198'>198</a>.<br /> +<br /> +I am not the first Buddha, <a href='#Page_245'>245</a>;<br /> +<span style="margin-left: 1em;">I am the eldest, <a href='#Page_248'>248</a>;</span><br /> +<span style="margin-left: 1em;">I am the truth, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">I am thirsty, <a href='#Page_238'>238</a>;</span><br /> +<span style="margin-left: 1em;">I ask not for caste, <a href='#Page_196'>196</a>;</span><br /> +<span style="margin-left: 1em;">I have first broken the egg-shell, <a href='#Page_248'>248</a>;</span><br /> +<span style="margin-left: 1em;">no room for the I, <a href='#Page_65'>65</a>;</span><br /> +<span style="margin-left: 1em;">I reverence my father, <a href='#Page_144'>144</a>;</span><br /> +<span style="margin-left: 1em;">I shall not die until, etc., <a href='#Page_44'>44</a>;</span><br /> +<span style="margin-left: 1em;">such faith have I, <a href='#Page_221'>221</a>;</span><br /> +<span style="margin-left: 1em;">the I perishable, <a href='#Page_66'>66</a>;</span><br /> +<span style="margin-left: 1em;">the I, the soul, <a href='#Page_29'>29</a>;</span><br /> +<span style="margin-left: 1em;">the thought of I, <a href='#Page_31'>31</a>;</span><br /> +<span style="margin-left: 1em;">the transmission of the soul and the I, <a href='#Page_32'>32</a>.</span><br /> +Idea of self, the, <a href='#Page_242'>242</a>.<br /> +Identity, <a href='#Page_156'>156</a>;<br /> +<span style="margin-left: 1em;">identity and non-identity, <a href='#Page_152'>152</a>, <a href='#Page_156'>156</a>;</span><br /> +<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span><span style="margin-left: 1em;">identity of self, <a href='#Page_157'>157</a>;</span><br /> +<span style="margin-left: 1em;">where is the identity of my self? <a href='#Page_155'>155</a>.</span><br /> +Idle talk, invocations are, <a href='#Page_159'>159</a>.<br /> +If thou art asked, give, <a href='#Page_137'>137</a>.<br /> +Ignorance, free your mind of, <a href='#Page_126'>126</a>;<br /> +<span style="margin-left: 1em;">ignorance the root of evil, <a href='#Page_40'>40</a>.</span><br /> +Illimitable light, <a href='#Page_259'>259</a>.<br /> +Illusion, self an, <a href='#Page_42'>42</a>, <a href='#Page_149'>149</a>;<br /> +<span style="margin-left: 1em;">the ego an illusion, <a href='#Page_33'>33</a>.</span><br /> +Illustration by a lamp, <a href='#Page_155'>155</a>;<br /> +<span style="margin-left: 1em;">illustration by a letter, <a href='#Page_155'>155</a>.</span><br /> +Image of the eternal, truth the, <a href='#Page_3'>3</a>.<br /> +Immaterial life, emptiness and, <a href='#Page_30'>30</a>.<br /> +Immeasurable light, <a href='#Page_118'>118</a>.<br /> +Immolation, <a href='#Page_152'>152</a>.<br /> +Immortal, life, <a href='#Page_119'>119</a>;<br /> +<span style="margin-left: 1em;">the immortal path <a href='#Page_76'>76</a>.</span><br /> +Immortality, <a href='#Page_72'>72</a>, <a href='#Page_84'>84</a>, <a href='#Page_210'>210</a>;<br /> +<span style="margin-left: 1em;">door of immortality, <a href='#Page_44'>44</a>;</span><br /> +<span style="margin-left: 1em;">earnestness is the path of immortality, <a href='#Page_132'>132</a>;</span><br /> +<span style="margin-left: 1em;">immortality in transiency, <a href='#Page_3'>3</a>;</span><br /> +<span style="margin-left: 1em;">immortality in truth, <a href='#Page_153'>153</a>, <a href='#Page_160'>160</a>;</span><br /> +<span style="margin-left: 1em;">the fruit of immortality, <a href='#Page_195'>195</a>;</span><br /> +<span style="margin-left: 1em;">the water of immortality, <a href='#Page_149'>149</a>;</span><br /> +<span style="margin-left: 1em;">truth and immortality, <a href='#Page_6'>6</a>.</span><br /> +Immutable, the words of Buddha, <a href='#Page_20'>20</a>.<br /> +Impure is nakedness, <a href='#Page_95'>95</a>, <a href='#Page_96'>96</a>.<br /> +Impurity, abstain from, <a href='#Page_126'>126</a>;<br /> +<span style="margin-left: 1em;">purity and impurity belong to oneself, <a href='#Page_131'>131</a>.</span><br /> +Impurities, blow off the, <a href='#Page_137'>137</a>.<br /> +In the course of evolution, <a href='#Page_255'>255</a>.<br /> +Incantations, <a href='#Page_144'>144</a>;<br /> +<span style="margin-left: 1em;">incantations have no saving power, <a href='#Page_33'>33</a>.</span><br /> +Incarnation of the truth, <a href='#Page_253'>253</a>.<br /> +Individuality a combination, <a href='#Page_32'>32</a>;<br /> +<span style="margin-left: 1em;">the wheel of individuality, <a href='#Page_65'>65</a>.</span><br /> +Inexhaustible life, <a href='#Page_174'>174</a>.<br /> +Instability of the ego, the, <a href='#Page_66'>66</a>.<br /> +Instruction, words of, <a href='#Page_170'>170</a>.<br /> +Instruments, <a href='#Page_64'>64</a>.<br /> +Invocations, <a href='#Page_141'>141</a>;<br /> +<span style="margin-left: 1em;">invocations are idle talk, <a href='#Page_159'>159</a>.</span><br /> +Is it wrong to go to war? <a href='#Page_147'>147</a>.<br /> +<br /> +Jewel, a, <a href='#Page_252'>252</a>;<br /> +<span style="margin-left: 1em;">precious crown jewel, <a href='#Page_130'>130</a>.</span><br /> +Jewels and worldliness, <a href='#Page_59'>59</a>.<br /> +Jungle, a pathless, <a href='#Page_142'>142</a>.<br /> +<br /> +Karma governs all things, <a href='#Page_121'>121</a>.<br /> +Keep my hold on life, <a href='#Page_232'>232</a>.<br /> +Kill not, <a href='#Page_126'>126</a>.<br /> +King Bimbisāra, <a href='#Page_25'>25</a>, <a href='#Page_65'>65</a>, <a href='#Page_69'>69</a>, <a href='#Page_90'>90</a>, <a href='#Page_110'>110</a>.<br /> +King of kings, <a href='#Page_250'>250</a>;<br /> +<span style="margin-left: 1em;">king of truth, <a href='#Page_130'>130</a>, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">powerful king, <a href='#Page_130'>130</a>.</span><br /> +Kingdom of Righteousness, Foundation of the, <a href='#Page_47'>47</a>, <a href='#Page_55'>55</a>.<br /> +Kingdom of truth, <a href='#Page_48'>48</a>.<br /> +King's gift, the, <a href='#Page_69'>69</a>.<br /> +Kings, Nāga, <a href='#Page_9'>9</a>.<br /> +Knew me not, they, <a href='#Page_178'>178</a>.<br /> +Knowledge remains, <a href='#Page_154'>154</a>.<br /> +Kusa-grass, <a href='#Page_193'>193</a>.<br /> +<br /> +Lake of Ambrosia, <a href='#Page_118'>118</a>.<br /> +Lake, still, like a, <a href='#Page_133'>133</a>.<br /> +Lame walk, the, <a href='#Page_8'>8</a>.<br /> +Lamentation, dead not saved by, <a href='#Page_211'>211</a>.<br /> +Lamp, illustration by a, <a href='#Page_155'>155</a>.<br /> +Lamps unto yourselves, be ye, <a href='#Page_234'>234</a>.<br /> +Land, pure, <a href='#Page_173'>173</a>.<br /> +Language, all creatures received the message in their own, <a href='#Page_55'>55</a>.<br /> +Last word, <a href='#Page_249'>249</a>.<br /> +Law, body of the, <a href='#Page_160'>160</a>;<br /> +<span style="margin-left: 1em;">one aim, one essence, one law, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">the law the body of the Tathāgata, <a href='#Page_253'>253</a>;</span><br /> +<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span><span style="margin-left: 1em;">the body of the law will endure, <a href='#Page_242'>242</a>.</span><br /> +Laws are temporary, many, <a href='#Page_253'>253</a>.<br /> +Laws of righteousness, obediene to the, <a href='#Page_152'>152</a>.<br /> +Lay disciples, the first women, <a href='#Page_61'>61</a>.<br /> +Lay member, the first, <a href='#Page_60'>60</a>.<br /> +Lay robes, <a href='#Page_91'>91</a>.<br /> +Layman and hermit, <a href='#Page_59'>59</a>.<br /> +Layman, priest and, alike, <a href='#Page_74'>74</a>.<br /> +Leaning against the doorpost, <a href='#Page_242'>242</a>.<br /> +Learn, must be anxious to, <a href='#Page_234'>234</a>.<br /> +Learning, availeth not, <a href='#Page_169'>169</a>.<br /> +Lesser, abolish all the, <a href='#Page_247'>247</a>.<br /> +Lesson given to Rāhula, <a href='#Page_165'>165</a>.<br /> +Lesson, hard times teach a, <a href='#Page_122'>122</a>.<br /> +Let a man walk alone, <a href='#Page_102'>102</a>.<br /> +Let the bliss be diffused, <a href='#Page_190'>190</a>.<br /> +Let the flesh waste away, <a href='#Page_34'>34</a>.<br /> +Let us go into the world, <a href='#Page_250'>250</a>.<br /> +Let us live happily, <a href='#Page_139'>139</a>.<br /> +Let us obey the truth, <a href='#Page_254'>254</a>.<br /> +Let your light shine forth, <a href='#Page_109'>109</a>.<br /> +Letter, illustration by a, <a href='#Page_155'>155</a>.<br /> +Letter, in the, <a href='#Page_104'>104</a>.<br /> +Lie not, <a href='#Page_126'>126</a>.<br /> +Life, battle of, <a href='#Page_149'>149</a>;<br /> +<span style="margin-left: 1em;">come to teach, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">life everlasting, <a href='#Page_149'>149</a>, <a href='#Page_205'>205</a>;</span><br /> +<span style="margin-left: 1em;">grant me my life, <a href='#Page_107'>107</a>, <a href='#Page_186'>186</a>;</span><br /> +<span style="margin-left: 1em;">keep my hold on life, <a href='#Page_232'>232</a>;</span><br /> +<span style="margin-left: 1em;">life immortal, <a href='#Page_119'>119</a>;</span><br /> +<span style="margin-left: 1em;">inexhaustible life, <a href='#Page_174'>174</a>;</span><br /> +<span style="margin-left: 1em;">reason in the struggle for life, <a href='#Page_255'>255</a>;</span><br /> +<span style="margin-left: 1em;">seek thou the life that is of the mind, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">truth is life, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">life yearns for the truth, <a href='#Page_258'>258</a>.</span><br /> +Light, come forth into the, <a href='#Page_143'>143</a>;<br /> +<span style="margin-left: 1em;">illimitable light, <a href='#Page_259'>259</a>;</span><br /> +<span style="margin-left: 1em;">immeasurable light, <a href='#Page_118'>118</a>;</span><br /> +<span style="margin-left: 1em;">let your light shine forth, <a href='#Page_109'>109</a>.</span><br /> +Like a still lake, <a href='#Page_133'>133</a>.<br /> +Like unto the color of my audience, <a href='#Page_177'>177</a>.<br /> +Lily, the, on a heap of rubbish, <a href='#Page_138'>138</a>.<br /> +Lineage of the faith, <a href='#Page_222'>222</a>.<br /> +Lintel, leaning against the, <a href='#Page_242'>242</a>.<br /> +Listen to both parties, <a href='#Page_103'>103</a>.<br /> +Listless fool, the, <a href='#Page_190'>190</a>.<br /> +Little by little, <a href='#Page_182'>182</a>.<br /> +Live happily, let us, <a href='#Page_139'>139</a>.<br /> +Live, more fit to, <a href='#Page_149'>149</a>.<br /> +Lives of men, <a href='#Page_198'>198</a>.<br /> +Living are few, the, <a href='#Page_210'>210</a>.<br /> +Living, luxurious, <a href='#Page_188'>188</a>.<br /> +Living in paradise, <a href='#Page_207'>207</a>.<br /> +Lobster, <a href='#Page_184'>184</a>.<br /> +Locality? is wisdom a, <a href='#Page_154'>154</a>.<br /> +Locality, Nirvāna not a, <a href='#Page_154'>154</a>.<br /> +Logic holds universally, <a href='#Page_156'>156</a>.<br /> +Lord, glorious, <a href='#Page_150'>150</a>, <a href='#Page_247'>247</a>.<br /> +Lord, pass away, <a href='#Page_235'>235</a>.<br /> +Loss, fivefold, <a href='#Page_223'>223</a>.<br /> +Lost, a treasure that can never be, <a href='#Page_171'>171</a>.<br /> +Lost son, the, <a href='#Page_182'>182</a>.<br /> +Lot to help, now my, <a href='#Page_214'>214</a>.<br /> +Lotus-flower in water, the, <a href='#Page_51'>51</a>, <a href='#Page_75'>75</a>, <a href='#Page_118'>118</a>.<br /> +Lotus-flowers, <a href='#Page_39'>39</a>, <a href='#Page_93'>93</a>.<br /> +Lotus, fragrant like the, <a href='#Page_201'>201</a>.<br /> +Love, hatred ceases by, <a href='#Page_137'>137</a>;<br /> +<span style="margin-left: 1em;">love of truth, <a href='#Page_149'>149</a>;</span><br /> +<span style="margin-left: 1em;">overcome anger by love, <a href='#Page_137'>137</a>;</span><br /> +<span style="margin-left: 1em;">the world filled with love, <a href='#Page_143'>143</a>.</span><br /> +Lust, the dart of <a href='#Page_183'>183</a>.<br /> +Luxurious living, <a href='#Page_188'>188</a>.<br /> +<br /> +Macarisms, <a href='#Page_41'>41</a>, <a href='#Page_42'>42</a>, <a href='#Page_171'>171</a>.<br /> +Made up of thoughts, <a href='#Page_131'>131</a>.<br /> +Magic power, <a href='#Page_119'>119</a>.<br /> +Main, rivers reach the, <a href='#Page_225'>225</a>.<br /> +Make thyself happy, <a href='#Page_235'>235</a>.<br /> +Maker, Issara, the, <a href='#Page_72'>72</a>.<br /> +Maker, the, self, <a href='#Page_73'>73</a>.<br /> +<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span>Man, a blind, <a href='#Page_27'>27</a>.<br /> +Man born blind, the, <a href='#Page_181'>181</a>.<br /> +Man, who is the strong? <a href='#Page_125'>125</a>.<br /> +Mango-grove, <a href='#Page_139'>139</a>, <a href='#Page_221'>221</a>, <a href='#Page_237'>237</a>.<br /> +Many, the dead are, <a href='#Page_210'>210</a>.<br /> +Married unto the truth, be, <a href='#Page_205'>205</a>.<br /> +Master, out of reverence for the, <a href='#Page_248'>248</a>.<br /> +Master over the stream, following the, <a href='#Page_212'>212</a>.<br /> +May be expected to prosper, Sangha, <a href='#Page_221'>221</a>.<br /> +<i>Me</i>, this is done by, <a href='#Page_132'>132</a>.<br /> +Meats remained undiminished, <a href='#Page_205'>205</a>.<br /> +Medicines, <a href='#Page_90'>90</a>, <a href='#Page_210'>210</a>, <a href='#Page_246'>246</a>.<br /> +Meditation (see bhāvana and sati-patthāna in the Glossary), <a href='#Page_39'>39</a>,<br /> +<span style="margin-left: 1em;">174, <a href='#Page_137'>137</a>.</span><br /> +Meeting in concord, <a href='#Page_220'>220</a>.<br /> +Men, blind, <a href='#Page_141'>141</a>;<br /> +<span style="margin-left: 1em;">teacher of gods and men, <a href='#Page_226'>226</a>;</span><br /> +<span style="margin-left: 1em;">the lives of men, <a href='#Page_198'>198</a>.</span><br /> +Men's hearts, bridler of, <a href='#Page_226'>226</a>.<br /> +Mental eye, <a href='#Page_209'>209</a>.<br /> +Merit, four kinds of, <a href='#Page_186'>186</a>.<br /> +Merit, the order (sangha) the sowing ground of, <a href='#Page_226'>226</a>.<br /> +Message in their own language, all creatures received the, <a href='#Page_55'>55</a>.<br /> +Migrations, cause of further, <a href='#Page_118'>118</a>.<br /> +Mind, Brahmā's, <a href='#Page_142'>142</a>;<br /> +<span style="margin-left: 1em;">culture of the, <a href='#Page_87'>87</a>;</span><br /> +<span style="margin-left: 1em;">elevate the mind, <a href='#Page_80'>80</a>;</span><br /> +<span style="margin-left: 1em;">mind is the guiding rein, <a href='#Page_195'>195</a>;</span><br /> +<span style="margin-left: 1em;">seek thou the life that is of the mind, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">the five roots of mind, <a href='#Page_29'>29</a>;</span><br /> +<span style="margin-left: 1em;">there is mind, <a href='#Page_151'>151</a>.</span><br /> +Mind, we the result of, <a href='#Page_131'>131</a>.<br /> +Miracle-mongers, <a href='#Page_173'>173</a>.<br /> +Miracles, <a href='#Page_172'>172</a>.<br /> +Miracles forbidden, <a href='#Page_119'>119</a>-<a href="#Page_121">121</a>.<br /> +Mirage, hope of heaven a, <a href='#Page_122'>122</a>.<br /> +Mirage, the cause of self a, <a href='#Page_32'>32</a>.<br /> +Mirror of truth, the, <a href='#Page_225'>225</a>.<br /> +Mission, the preachers, <a href='#Page_127'>127</a>.<br /> +Moon, the, shines by night, <a href='#Page_139'>139</a>.<br /> +Moral powers, <a href='#Page_97'>97</a>.<br /> +Moral sense, <a href='#Page_97'>97</a>.<br /> +More fit to live, <a href='#Page_149'>149</a>.<br /> +More, sin no, <a href='#Page_183'>183</a>.<br /> +Mortification not the right path <a href='#Page_35'>35</a>.<br /> +Mortification profitless, <a href='#Page_49'>49</a>.<br /> +Mortification vain, <a href='#Page_50'>50</a>.<br /> +Mother, a, <a href='#Page_67'>67</a>.<br /> +Muni of great understanding, <a href='#Page_170'>170</a>.<br /> +Mustard seed, the, <a href='#Page_209'>209</a>.<br /> +<br /> +Naked ascetics, <a href='#Page_89'>89</a>.<br /> +Nakedness, impure is, <a href='#Page_95'>95</a>, <a href='#Page_96'>96</a>.<br /> +Name, honored be his, <a href='#Page_69'>69</a>.<br /> +Nature of religion consists in worship and sacrifice, the, <a href='#Page_152'>152</a>.<br /> +Nature of the rope, the <a href='#Page_67'>67</a>.<br /> +Nature of self, the, <a href='#Page_66'>66</a>.<br /> +Near me, he who walks, righteously is ever, <a href='#Page_246'>246</a>.<br /> +Necessity of dissolution, <a href='#Page_249'>249</a>.<br /> +Nectar, the bee collects, <a href='#Page_137'>137</a>.<br /> +Needed, the one thing that is, <a href='#Page_153'>153</a>.<br /> +Noble, eightfold path, the, <a href='#Page_41'>41</a>, <a href='#Page_237'>237</a>, <a href='#Page_258'>258</a>.<br /> +Noble truths, the four, <a href='#Page_41'>41</a>, <a href='#Page_181'>181</a>.<br /> +Non-action, <a href='#Page_145'>145</a>, <a href='#Page_146'>146</a>.<br /> +Non-existence of the soul, <a href='#Page_153'>153</a>.<br /> +Non-identity, identity and, <a href='#Page_152'>152</a>, <a href='#Page_158'>158</a>.<br /> +Not any means to avoid dying, <a href='#Page_211'>211</a>.<br /> +Not worthy of yellow robes, <a href='#Page_103'>103</a>.<br /> +Nothing remains, <a href='#Page_160'>160</a>.<br /> +Nothing will remain, <a href='#Page_225'>225</a>.<br /> +Nothingness stares me in the face, <a href='#Page_153'>153</a>.<br /> +<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span>Nourishes his mind, the wise man, <a href='#Page_189'>189</a>.<br /> +Novices, precepts for the, <a href='#Page_124'>124</a>.<br /> +Now is the time to seek religion, <a href='#Page_21'>21</a>.<br /> +Now my lot to help, <a href='#Page_214'>214</a>.<br /> +<br /> +Obedience to the laws of righteousness, <a href='#Page_152'>152</a>.<br /> +Obey the truth, let us, <a href='#Page_254'>254</a>.<br /> +Object and senses, contact of, <a href='#Page_66'>66</a>.<br /> +Observe the Uposatha or Sabbath, <a href='#Page_98'>98</a>.<br /> +Ocean, <a href='#Page_226'>226</a>;<br /> +<span style="margin-left: 1em;">rivers in the ocean, <a href='#Page_214'>214</a>;</span><br /> +<span style="margin-left: 1em;">my doctrine is like the great ocean, <a href='#Page_177'>177</a>.</span><br /> +Offering, four kinds of, <a href='#Page_186'>186</a>.<br /> +Omens abolished, <a href='#Page_173'>173</a>.<br /> +Omens of Buddhahood, <a href='#Page_10'>10</a>.<br /> +One hemp-grain each day, <a href='#Page_34'>34</a>.<br /> +One in essence, <a href='#Page_259'>259</a>.<br /> +One, the truth is but, <a href='#Page_138'>138</a>, <a href='#Page_164'>164</a>, <a href='#Page_157'>157</a>.<br /> +One thing that is needed, the, <a href='#Page_153'>153</a>.<br /> +Oneself, purity and impurity belong to, <a href='#Page_131'>131</a>.<br /> +Order, rules for the, <a href='#Page_233'>233</a>.<br /> +Order, the, (sangha) the sowing-ground of merit, <a href='#Page_226'>226</a>.<br /> +Ordination, <a href='#Page_58'>58</a>, <a href='#Page_59'>59</a>, <a href='#Page_88'>88</a>, [see also Pabbajjā and Upasampadā<br /> +in the Glossary].<br /> +Others art thou thyself, <a href='#Page_157'>157</a>.<br /> +Others, the faults of, <a href='#Page_134'>134</a>, <a href='#Page_137'>137</a>.<br /> +Our water is all gone, <a href='#Page_193'>193</a>.<br /> +Outcast, the, <a href='#Page_195'>195</a>;<br /> +<span style="margin-left: 1em;">by deeds one becomes an outcast, <a href='#Page_196'>196</a>;</span><br /> +<span style="margin-left: 1em;">who is an outcast? <a href='#Page_195'>195</a>.</span><br /> +Outcome of evil, pain is the, <a href='#Page_133'>133</a>.<br /> +Outcome of good, happiness is the, <a href='#Page_133'>133</a>.<br /> +Outwitted, <a href='#Page_184'>184</a>.<br /> +Overcome anger by love, <a href='#Page_137'>137</a>.<br /> +Overcome evil by good, <a href='#Page_137'>137</a>.<br /> +Overcome grief, <a href='#Page_234'>234</a>.<br /> +Ox led to slaughter, <a href='#Page_211'>211</a>.<br /> +<br /> +Pain is the outcome of evil, <a href='#Page_133'>133</a>.<br /> +Parable, <a href='#Page_165'>165</a>, <a href='#Page_179'>179</a> &c.<br /> +Parable of the hungry dog, <a href='#Page_198'>198</a>.<br /> +Paradise in the West, the, <a href='#Page_173'>173</a>;<br /> +<span style="margin-left: 1em;">living in paradise, <a href='#Page_207'>207</a>;</span><br /> +<span style="margin-left: 1em;">the paradise of the pure land, <a href='#Page_173'>173</a>.</span><br /> +Parties, listen to both, <a href='#Page_103'>103</a>.<br /> +Party in search of a thief, a, <a href='#Page_206'>206</a>.<br /> +Pass away, about to, <a href='#Page_242'>242</a>;<br /> +<span style="margin-left: 1em;">people pass away, <a href='#Page_212'>212</a>;</span><br /> +<span style="margin-left: 1em;">the truth will never pass away, <a href='#Page_152'>152</a>.</span><br /> +Passed away according to his deeds, <a href='#Page_194'>194</a>.<br /> +Passion, rain and, <a href='#Page_132'>132</a>.<br /> +Past, thou wilt reap the harvest sown in the, <a href='#Page_159'>159</a>.<br /> +Path of transmigration, weary, <a href='#Page_237'>237</a>;<br /> +<span style="margin-left: 1em;">sign of the right, <a href='#Page_143'>143</a>;</span><br /> +<span style="margin-left: 1em;">the eightfold, <a href='#Page_41'>41</a>;</span><br /> +<span style="margin-left: 1em;">the immortal path, <a href='#Page_76'>76</a>;</span><br /> +<span style="margin-left: 1em;">the noble eightfold path, <a href='#Page_143'>143</a>, <a href='#Page_237'>237</a>, <a href='#Page_258'>258</a>;</span><br /> +<span style="margin-left: 1em;">mortification not the path, <a href='#Page_35'>35</a>;</span><br /> +<span style="margin-left: 1em;">walk in the noble path, <a href='#Page_160'>160</a>;</span><br /> +<span style="margin-left: 1em;">a pathless jungle, <a href='#Page_142'>142</a>;</span><br /> +<span style="margin-left: 1em;">are all paths saving? <a href='#Page_139'>139</a>. [See also Maggo in the Glossary.]</span><br /> +Peace on earth, <a href='#Page_9'>9</a>.<br /> +Peacemaker, the, <a href='#Page_197'>197</a>.<br /> +People dissatisfied, the, <a href='#Page_71'>71</a>;<br /> +<span style="margin-left: 1em;">people pass away, <a href='#Page_212'>212</a>;</span><br /> +<span style="margin-left: 1em;">wise people falter not, <a href='#Page_133'>133</a>;</span><br /> +<span style="margin-left: 1em;">wise people fashion themselves, <a href='#Page_133'>133</a>.</span><br /> +Perception of truth, the refreshing drink, <a href='#Page_118'>118</a>.<br /> +Perishable, the <i>I</i>, <a href='#Page_66'>66</a>.<br /> +Personalities of Buddha, the three, <a href='#Page_232'>232</a>.<br /> +<span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span>Pestilence, <a href='#Page_121'>121</a>.<br /> +Physician, <a href='#Page_20'>20</a>, <a href='#Page_181'>181</a>, <a href='#Page_210'>210</a>;<br /> +<span style="margin-left: 1em;">the best physician, <a href='#Page_169'>169</a>;</span><br /> +<span style="margin-left: 1em;">without beholding the physician, <a href='#Page_246'>246</a>.</span><br /> +Pit, treasure laid up in a deep, <a href='#Page_171'>171</a>.<br /> +Pity me not, <a href='#Page_28'>28</a>.<br /> +Plantain-tree, <a href='#Page_39'>39</a>.<br /> +Pleasure, he who lives for, <a href='#Page_133'>133</a>;<br /> +<span style="margin-left: 1em;">let a man take pleasure in the dharma, <a href='#Page_171'>171</a>.</span><br /> +Pleasures destroy the foolish, <a href='#Page_134'>134</a>;<br /> +<span style="margin-left: 1em;">pleasures of self in heaven, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">why do we give up the pleasures of the world, <a href='#Page_172'>172</a>;</span><br /> +<span style="margin-left: 1em;">religious wisdom lifts above pleasures, <a href='#Page_209'>209</a>.</span><br /> +Potter, <a href='#Page_163'>163</a>;<br /> +<span style="margin-left: 1em;">potter, vessels made by the, <a href='#Page_211'>211</a>.</span><br /> +Power, incantations have no, <a href='#Page_33'>33</a>;<br /> +<span style="margin-left: 1em;">magic power, <a href='#Page_119'>119</a>.</span><br /> +Powerful elephant, <a href='#Page_166'>166</a>.<br /> +Powerful king, <a href='#Page_130'>130</a>.<br /> +Powers, moral, <a href='#Page_97'>97</a>.<br /> +Practise the truth, <a href='#Page_160'>160</a>.<br /> +Praise of all the Buddhas, the, <a href='#Page_258'>258</a>.<br /> +Prayers, <a href='#Page_141'>141</a>;<br /> +<span style="margin-left: 1em;">prayers vain repetitions, <a href='#Page_33'>33</a>.</span><br /> +Preach the doctrine, glorious in the beginning, middle, and end, <a href='#Page_58'>58</a>;<br /> +<span style="margin-left: 1em;">preach to all beings, <a href='#Page_129'>129</a>.</span><br /> +Preacher's mission, the, <a href='#Page_127'>127</a>;<br /> +<span style="margin-left: 1em;">the preacher's sole aim, <a href='#Page_128'>128</a>.</span><br /> +Preachers, Tathāgatas are only, <a href='#Page_131'>131</a>.<br /> +Precepts, <a href='#Page_247'>247</a>;<br /> +<span style="margin-left: 1em;">precepts for the novices, <a href='#Page_124'>124</a>;</span><br /> +<span style="margin-left: 1em;">ten precepts, <a href='#Page_124'>124</a>;</span><br /> +<span style="margin-left: 1em;">walk according to the precepts, <a href='#Page_241'>241</a>.</span><br /> +Precious crown jewel, <a href='#Page_130'>130</a>.<br /> +Precious jewel, a, <a href='#Page_252'>252</a>.<br /> +Priceless, the lives of men are, <a href='#Page_198'>198</a>.<br /> +Priest and layman alike, <a href='#Page_74'>74</a>.<br /> +Prince, test of the, <a href='#Page_13'>13</a>.<br /> +Problem of the soul, the, <a href='#Page_29'>29</a>.<br /> +Profitless, mortification, <a href='#Page_49'>49</a>.<br /> +Prohibitions, <a href='#Page_120'>120</a>.<br /> +Promoted him higher, he, <a href='#Page_182'>182</a>.<br /> +Propound the truth, <a href='#Page_127'>127</a>.<br /> +Prosper, sangha may be expected to <a href='#Page_221'>221</a>.<br /> +Prospered, bhikkhus, <a href='#Page_120'>120</a>.<br /> +Punishment of the criminal, <a href='#Page_147'>147</a>.<br /> +Punishment, the fruit of the criminal's act, <a href='#Page_148'>148</a>.<br /> +Puppets on a string, <a href='#Page_123'>123</a>.<br /> +Pure land, the paradise of the, <a href='#Page_173'>173</a>.<br /> +Purity and impurity belong to oneself, <a href='#Page_131'>131</a>.<br /> +Purpose of being, the, <a href='#Page_155'>155</a>.<br /> +Purpose, speak to the, <a href='#Page_126'>126</a>.<br /> +<br /> +Qualities, cloud of good, <a href='#Page_129'>129</a>;<br /> +<span style="margin-left: 1em;">eight wonderful qualities, <a href='#Page_178'>178</a>.</span><br /> +Quality, the thing and its, <a href='#Page_30'>30</a>.<br /> +Quarrels, <a href='#Page_100'>100</a>.<br /> +Quarters, the four, <a href='#Page_143'>143</a>;<br /> +<span style="margin-left: 1em;">the six quarters, <a href='#Page_144'>144</a>.</span><br /> +Question concerning annihilation, <a href='#Page_145'>145</a>.<br /> +Questioned, the sages, <a href='#Page_13'>13</a>.<br /> +Questions of the deva, <a href='#Page_168'>168</a>.<br /> +<br /> +Rabbit rescued from the serpent, <a href='#Page_27'>27</a>.<br /> +Rags, cast-off, <a href='#Page_89'>89</a>, <a href='#Page_91'>91</a>, <a href='#Page_110'>110</a>.<br /> +Rāhula, lessons given to, <a href='#Page_165'>165</a>.<br /> +Rain and passion, <a href='#Page_132'>132</a>.<br /> +Rain fell, <a href='#Page_94'>94</a>.<br /> +Rain, good works are, <a href='#Page_195'>195</a>.<br /> +Rare in the world, <a href='#Page_228'>228</a>.<br /> +Reap the harvest sown in the past, thou wilt, <a href='#Page_159'>159</a>.<br /> +Reap what we sow, we, <a href='#Page_153'>153</a>, <a href='#Page_200'>200</a>.<br /> +<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span>Reason,as the helpmate of self. <a href='#Page_256'>256</a>.<br /> +Reason in the struggle for life, <a href='#Page_255'>255</a>.<br /> +Reason, no truth is attainable without, <a href='#Page_256'>256</a>.<br /> +Reasoning ceases, <a href='#Page_154'>154</a>.<br /> +Rebirth without transmigration of self, <a href='#Page_33'>33</a>.<br /> +Rebuked, the bhikkhus, <a href='#Page_109'>109</a>.<br /> +Received the message in their own language, all creatures, <a href='#Page_55'>55</a>.<br /> +Re-establishing concord, two ways of, <a href='#Page_104'>104</a>.<br /> +Re-establishment of concord, <a href='#Page_103'>103</a>.<br /> +Reform to-day, <a href='#Page_123'>123</a>.<br /> +Refreshing drink, the, perception of truth, <a href='#Page_118'>118</a>.<br /> +Refuge in the Blessed One, <a href='#Page_150'>150</a>, <a href='#Page_151'>151</a>, <a href='#Page_160'>160</a>, <a href='#Page_247'>247</a>.<br /> +Refuge in the Buddha, <a href='#Page_60'>60</a>, <a href='#Page_61'>61</a>, <a href='#Page_64'>64</a>, <a href='#Page_68'>68</a>, <a href='#Page_168'>168</a>, <a href='#Page_206'>206</a>, <a href='#Page_251'>251</a>, <a href='#Page_257'>257</a>.<br /> +Refuge in the Enlightened Teacher, <a href='#Page_145'>145</a>.<br /> +Refuge is his name, <a href='#Page_213'>213</a>.<br /> +Rejoice, angels, <a href='#Page_8'>8</a>.<br /> +Religion, Buddha's, consolidation of, <a href='#Page_89'>89</a>;<br /> +<span style="margin-left: 1em;">now is the time to seek religion, <a href='#Page_21'>21</a>;</span><br /> +<span style="margin-left: 1em;">seeing the highest religion, <a href='#Page_138'>138</a>;</span><br /> +<span style="margin-left: 1em;">the gift of all religion, <a href='#Page_138'>138</a>;</span><br /> +<span style="margin-left: 1em;">worship and sacrifice the nature of religion, <a href='#Page_152'>152</a>;</span><br /> +<span style="margin-left: 1em;">thou tearest down religion, <a href='#Page_152'>152</a>.</span><br /> +Religious man, the, and truth, <a href='#Page_125'>125</a>;<br /> +<span style="margin-left: 1em;">religious wisdom lifts above pleasures, <a href='#Page_209'>209</a>;</span><br /> +<span style="margin-left: 1em;">religious zeal flagging, <a href='#Page_35'>35</a>.</span><br /> +Rely on yourselves, <a href='#Page_234'>234</a>.<br /> +Remain in thy station, <a href='#Page_74'>74</a>;<br /> +<span style="margin-left: 1em;">nothing will remain, <a href='#Page_225'>225</a>;</span><br /> +<span style="margin-left: 1em;">the truth will remain, <a href='#Page_242'>242</a>, <a href='#Page_249'>249</a>.</span><br /> +Repetitions, prayers vain, <a href='#Page_33'>33</a>.<br /> +Reprove, do not, <a href='#Page_103'>103</a>.<br /> +Rescue in the desert, <a href='#Page_191'>191</a>.<br /> +Restore to you a nobler beauty, to, <a href='#Page_201'>201</a>.<br /> +Revere the traditions, <a href='#Page_254'>254</a>.<br /> +Reverence for the Master, out of <a href='#Page_248'>248</a>.<br /> +Reverence my father, I, <a href='#Page_144'>144</a>.<br /> +Rice-milk, <a href='#Page_95'>95</a>.<br /> +Rich in returns, charity, <a href='#Page_27'>27</a>.<br /> +Righteous cause, war in a, <a href='#Page_149'>149</a>.<br /> +Righteousness, foundation of the kingdom of, <a href='#Page_47'>47</a>;<br /> +<span style="margin-left: 1em;">source of all righteousness, <a href='#Page_118'>118</a>;</span><br /> +<span style="margin-left: 1em;">the kingdom of righteousness, <a href='#Page_55'>55</a>;</span><br /> +<span style="margin-left: 1em;">the throne of truth is righteousness, <a href='#Page_257'>257</a>.</span><br /> +Right path, mortification not the, <a href='#Page_35'>35</a>.<br /> +Right path, sign of the, <a href='#Page_143'>143</a>.<br /> +Right thought, helmet of, <a href='#Page_93'>93</a>.<br /> +Ripe fruits, <a href='#Page_211'>211</a>.<br /> +Rituals have no efficacy, <a href='#Page_33'>33</a>.<br /> +River, crossed the, <a href='#Page_225'>225</a>.<br /> +Rivers in the ocean, <a href='#Page_214'>214</a>.<br /> +Rivers reach the main, <a href='#Page_225'>225</a>.<br /> +Roads cross, where four, <a href='#Page_140'>140</a>.<br /> +Robe of the Tathāgata, <a href='#Page_127'>127</a>.<br /> +Robes, lay, <a href='#Page_91'>91</a>;<br /> +<span style="margin-left: 1em;">robes of cloth of gold, <a href='#Page_239'>239</a>;</span><br /> +<span style="margin-left: 1em;">the bhikkhus doffed their robes, <a href='#Page_95'>95</a>.</span><br /> +Rock a good blow, give the, <a href='#Page_194'>194</a>.<br /> +Room for the <i>I</i>, no, <a href='#Page_65'>65</a>.<br /> +Root of evil, ignorance the, <a href='#Page_40'>40</a>.<br /> +Roots of mind, the five, <a href='#Page_29'>29</a>.<br /> +Rope, the nature of the, <a href='#Page_67'>67</a>.<br /> +Rubbish, the lily on a heap of, <a href='#Page_138'>138</a>.<br /> +Rules for the order, <a href='#Page_233'>233</a>.<br /> +<br /> +Sabbath, <a href='#Page_98'>98</a>;<br /> +<span style="margin-left: 0.5em;">observe the Uposatha or Sabbath, <a href='#Page_98'>98</a>.</span><br /> +Sacrifice, <a href='#Page_33'>33</a>;<br /> +<span style="margin-left: 1em;">sacrifice of self, <a href='#Page_152'>152</a>;</span><br /> +<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span><span style="margin-left: 1em;">the nature of religion, worship and sacrifice, <a href='#Page_152'>152</a>.</span><br /> +Sacrifices, <a href='#Page_33'>33</a>;<br /> +<span style="margin-left: 1em;">sacrifices cannot save, <a href='#Page_159'>159</a>.</span><br /> +Sages questioned, the, <a href='#Page_13'>13</a>.<br /> +Saint, a sinner can become a, <a href='#Page_172'>172</a>.<br /> +Salvation alone in the truth <a href='#Page_234'>234</a>;<br /> +<span style="margin-left: 1em;">assured of final, <a href='#Page_248'>248</a>;</span><br /> +<span style="margin-left: 1em;">salvation the extinction of self, <a href='#Page_4'>4</a>;</span><br /> +<span style="margin-left: 1em;">work out your salvation, <a href='#Page_237'>237</a>, <a href='#Page_249'>249</a>.</span><br /> +Sameness and continuity, <a href='#Page_157'>157</a>.<br /> +Sandy desert, a, <a href='#Page_192'>192</a>.<br /> +Save, faith alone can, <a href='#Page_213'>213</a>.<br /> +Saving paths? Are all paths, <a href='#Page_139'>139</a>.<br /> +Saving power, incantations have no, <a href='#Page_33'>33</a>.<br /> +Saviour of others, a, <a href='#Page_163'>163</a>.<br /> +Saviour appeared, the, <a href='#Page_256'>256</a>.<br /> +Saviour, truth the, <a href='#Page_5'>5</a>.<br /> +Scepticism, <a href='#Page_126'>126</a>.<br /> +Schism, the, <a href='#Page_100'>100</a>.<br /> +Search of a thief, a party in, <a href='#Page_206'>206</a>.<br /> +Season, flowers out of, <a href='#Page_241'>241</a>.<br /> +Season, rainy, <a href='#Page_58'>58</a>, <a href='#Page_232'>232</a>.<br /> +Sect of Devadatta, <a href='#Page_110'>110</a>.<br /> +Seed, faith is the, <a href='#Page_195'>195</a>.<br /> +Seeing the highest religion, <a href='#Page_138'>138</a>.<br /> +Seek thou the life that is of the mind, <a href='#Page_153'>153</a>.<br /> +Self, <a href='#Page_72'>72</a>;<br /> +<span style="margin-left: 1em;">self an error, <a href='#Page_67'>67</a>;</span><br /> +<span style="margin-left: 1em;">self an illusion, <a href='#Page_41'>41</a>, <a href='#Page_67'>67</a>;</span><br /> +<span style="margin-left: 1em;">self and the cause of troubles, <a href='#Page_67'>67</a>;</span><br /> +<span style="margin-left: 1em;">self and truth, <a href='#Page_4'>4</a>, <a href='#Page_41'>41</a>, <a href='#Page_148'>148</a>; self begets selfishness, <a href='#Page_5'>5</a>;</span><br /> +<span style="margin-left: 1em;">cleaving to self, <a href='#Page_158'>158</a>;</span><br /> +<span style="margin-left: 1em;">complete surrender of self, <a href='#Page_148'>148</a>;</span><br /> +<span style="margin-left: 1em;">eradication of self, <a href='#Page_147'>147</a>;</span><br /> +<span style="margin-left: 1em;">self-extinction, <a href='#Page_152'>152</a>,</span><br /> +<span style="margin-left: 1em;">identity of self, <a href='#Page_158'>158</a>;</span><br /> +<span style="margin-left: 1em;">illusion of self, <a href='#Page_67'>67</a>;</span><br /> +<span style="margin-left: 1em;">pleasures of self in heaven, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">self is change, <a href='#Page_158'>158</a>;</span><br /> +<span style="margin-left: 1em;">self is death, <a href='#Page_153'>153</a>, <a href='#Page_160'>160</a>;</span><br /> +<span style="margin-left: 1em;">self-mortification, <a href='#Page_89'>89</a>;</span><br /> +<span style="margin-left: 1em;">my self has become the truth, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">reason as the helpmate of self, <a href='#Page_256'>256</a>;</span><br /> +<span style="margin-left: 1em;">rebirth without the transmigration of self, <a href='#Page_33'>33</a>, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">sacrifice of self, <a href='#Page_152'>152</a>;</span><br /> +<span style="margin-left: 1em;">the conquest of self, <a href='#Page_149'>149</a>;</span><br /> +<span style="margin-left: 1em;">the extinction of self, salvation, <a href='#Page_4'>4</a>;</span><br /> +<span style="margin-left: 1em;">the idea of self, <a href='#Page_242'>242</a>;</span><br /> +<span style="margin-left: 1em;">self, the maker, <a href='#Page_73'>73</a>;</span><br /> +<span style="margin-left: 1em;">the nature of self, <a href='#Page_65'>65</a>;</span><br /> +<span style="margin-left: 1em;">self, the veil of Māyā, <a href='#Page_6'>6</a>;</span><br /> +<span style="margin-left: 1em;">truth and self, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">truth guards him who guards his self, <a href='#Page_132'>132</a>;</span><br /> +<span style="margin-left: 1em;">thou clingest to self, <a href='#Page_122'>122</a>;</span><br /> +<span style="margin-left: 1em;">where is the identity of my self, <a href='#Page_155'>155</a>;</span><br /> +<span style="margin-left: 1em;">compounds lack a self, <a href='#Page_158'>158</a>.</span><br /> +Selfhood, the cause of, found, <a href='#Page_40'>40</a>.<br /> +Selfhood, thirst for existence and, <a href='#Page_39'>39</a>.<br /> +Selfish is my grief, <a href='#Page_210'>210</a>.<br /> +Selfishness, self begets, <a href='#Page_5'>5</a>.<br /> +Selfishness, surrender, <a href='#Page_67'>67</a>.<br /> +Sense, moral, <a href='#Page_97'>97</a>.<br /> +Senses and object, contact of, <a href='#Page_66'>66</a>.<br /> +Sentence of expulsion, <a href='#Page_100'>100</a>, <a href='#Page_101'>101</a>.<br /> +Sentiency, truth vibrated through, <a href='#Page_255'>255</a>.<br /> +Separation, combination subject to, <a href='#Page_31'>31</a>.<br /> +Sermon on abuse, the, <a href='#Page_167'>167</a>;<br /> +<span style="margin-left: 1em;">the sermon on charity, <a href='#Page_75'>75</a>;</span><br /> +<span style="margin-left: 1em;">sermon on fire, <a href='#Page_64'>64</a>.</span><br /> +Serpent, rabbit rescued from the, <a href='#Page_27'>27</a>.<br /> +Seven kinds of wisdom, <a href='#Page_97'>97</a>.<br /> +Sevenfold higher wisdom, <a href='#Page_222'>222</a>.<br /> +Shaveling, <a href='#Page_195'>195</a>.<br /> +Shedding of blood, <a href='#Page_33'>33</a>.<br /> +Shine forth, let your light, <a href='#Page_109'>109</a>.<br /> +Shines by night, the moon, <a href='#Page_139'>139</a>.<br /> +Sick bhikkhu, the, <a href='#Page_213'>213</a>.<br /> +Sickness fell upon him, <a href='#Page_232'>232</a>, <a href='#Page_237'>237</a>.<br /> +Sight, blind received, <a href='#Page_8'>8</a>.<br /> +Sign of the right path, <a href='#Page_143'>143</a>.<br /> +<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span>Signs forbidden, astrology and forecasting by, <a href='#Page_236'>236</a>;<br /> +<span style="margin-left: 1em;">signs of Buddhahood, <a href='#Page_10'>10</a>;</span><br /> +<span style="margin-left: 1em;">the four signs, <a href='#Page_15'>15</a>.</span><br /> +Sin, struggle against, <a href='#Page_237'>237</a>.<br /> +Sinner can become a saint, a, <a href='#Page_172'>172</a>.<br /> +Six quarters, the, <a href='#Page_144'>144</a>.<br /> +Slaughter, <a href='#Page_33'>33</a>.<br /> +Slaughter, ox led to, <a href='#Page_211'>211</a>.<br /> +Smith, Chunda, the, <a href='#Page_237'>237</a>, <a href='#Page_240'>240</a>.<br /> +Snake, no rope, <a href='#Page_67'>67</a>.<br /> +So great an honor, <a href='#Page_228'>228</a>.<br /> +Soldier, a, Simha, <a href='#Page_147'>147</a>.<br /> +Soldier of truth, a, <a href='#Page_149'>149</a>.<br /> +Soldiers of the Tathāgata, <a href='#Page_130'>130</a>.<br /> +Solitary, <a href='#Page_137'>137</a>.<br /> +Son, the lost, <a href='#Page_182'>182</a>.<br /> +Son, father and, <a href='#Page_107'>107</a>.<br /> +Song of ecstasy, <a href='#Page_221'>221</a>.<br /> +Songs, heavenly, <a href='#Page_241'>241</a>.<br /> +Sorcerers, <a href='#Page_173'>173</a>.<br /> +Sorrow compared with a sword, <a href='#Page_19'>19</a>.<br /> +Soul, Gotama denies the existence<br /> +of the, <a href='#Page_151'>151</a>;<br /> +<span style="margin-left: 1em;">non-existence of the soul, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">the <i>I</i> the soul, <a href='#Page_29'>29</a>;</span><br /> +<span style="margin-left: 1em;">the problem of the soul, <a href='#Page_29'>29</a>;</span><br /> +<span style="margin-left: 1em;">the Buddhist conception of soul, <a href="#Page_viii">viii</a>.</span><br /> +Souls not separate and self-existent entities, <a href='#Page_153'>153</a>.<br /> +Soup, a spoon tastes not the flavor of the, <a href='#Page_191'>191</a>.<br /> +Source of all righteousness, <a href='#Page_118'>118</a>.<br /> +Sovereignty, holiness better than, <a href='#Page_27'>27</a>.<br /> +Sow that you will reap, what you, <a href='#Page_200'>200</a>.<br /> +Sow, we reap what we, <a href='#Page_153'>153</a>.<br /> +Sower, the, <a href='#Page_194'>194</a>.<br /> +Sowest, others will reap what thou, <a href='#Page_159'>159</a>.<br /> +Sowing-ground of merit, the order (sangha) the, <a href='#Page_226'>226</a>.<br /> +Speak, the deaf and dumb, <a href='#Page_8'>8</a>.<br /> +Speak to the purpose, <a href='#Page_126'>126</a>.<br /> +Speaking untruths, <a href='#Page_166'>166</a>.<br /> +Speculations, <a href='#Page_138'>138</a>.<br /> +Spells forbidden, <a href='#Page_121'>121</a>.<br /> +Spirit, in the, <a href='#Page_104'>104</a>.<br /> +Spiritual, all existence is, <a href='#Page_151'>151</a>.<br /> +Spiritual eye, <a href='#Page_254'>254</a>.<br /> +Spits at heaven, like one who, <a href='#Page_167'>167</a>.<br /> +Spoon, a, tastes not the flavor of the soup, <a href='#Page_191'>191</a>.<br /> +Spread the truth, <a href='#Page_56'>56</a>.<br /> +Staircase, a, <a href='#Page_140'>140</a>.<br /> +Stares me in the face, nothingness, <a href='#Page_153'>153</a>.<br /> +Station, remain in thy, <a href='#Page_74'>74</a>.<br /> +Steal not, <a href='#Page_126'>126</a>.<br /> +Stream, following the Master over the, <a href='#Page_212'>212</a>.<br /> +Stream, he had crossed the, <a href='#Page_213'>213</a>.<br /> +String, puppets on a, <a href='#Page_123'>123</a>.<br /> +Strong man, who is the? <a href='#Page_125'>125</a>.<br /> +Struck by apoplexy, <a href='#Page_191'>191</a>.<br /> +Struggle against sin, <a href='#Page_237'>237</a>.<br /> +Struggle for life, reason in the, <a href='#Page_255'>255</a>.<br /> +Struggle must be, <a href='#Page_148'>148</a>.<br /> +Subject to separation, combination, <a href='#Page_31'>31</a>.<br /> +Substance, the, of Brahman lore, <a href='#Page_141'>141</a>.<br /> +Such a one will wander rightly in the world, <a href='#Page_170'>170</a>.<br /> +Such faith have I, <a href='#Page_222'>222</a>.<br /> +Suffer, the Blessed One had to, <a href='#Page_233'>233</a>.<br /> +Suffering, bliss where there is <a href='#Page_20'>20</a>.<br /> +Sun is bright, the, <a href='#Page_139'>139</a>.<br /> +Sun of the mind, the, <a href='#Page_188'>188</a>.<br /> +Superstition, <a href='#Page_144'>144</a>.<br /> +<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span>Supplications forbidden, <a href='#Page_121'>121</a>.<br /> +Supplications have no effect, <a href='#Page_172'>172</a>.<br /> +Suprabuddha, <a href='#Page_110'>110</a>.<br /> +Surrender, <a href='#Page_148'>148</a>.<br /> +Surrender selfishness, <a href='#Page_67'>67</a>.<br /> +Surrender to evil powers, no, <a href='#Page_148'>148</a>.<br /> +Swear not, <a href='#Page_126'>126</a>.<br /> +Sweet, wrong, appears, <a href='#Page_133'>133</a>.<br /> +Swooned, the Blessed One, <a href='#Page_35'>35</a>.<br /> +Sword, sorrow compared with, <a href='#Page_19'>19</a>.<br /> +<br /> +Tailor, the greedy, <a href='#Page_184'>184</a>.<br /> +Talents. [See Abhīññā in the Glossary.]<br /> +Talk, foolish, <a href='#Page_140'>140</a>.<br /> +Tastes not the flavor of the soup, a spoon, <a href='#Page_191'>191</a>.<br /> +Teach the same truth, <a href='#Page_258'>258</a>.<br /> +Teacher, the, <a href='#Page_131'>131</a>;<br /> +<span style="margin-left: 1em;">teacher of gods and men, <a href='#Page_226'>226</a>;</span><br /> +<span style="margin-left: 1em;">the teacher unknown, <a href='#Page_177'>177</a>;</span><br /> +<span style="margin-left: 1em;">we have no teacher more, <a href='#Page_247'>247</a>.</span><br /> +Temporary, many laws are, <a href='#Page_253'>253</a>.<br /> +Ten commandments, the, <a href='#Page_126'>126</a>.<br /> +Ten great calamities, <a href='#Page_215'>215</a>.<br /> +Ten precepts, <a href='#Page_124'>124</a>.<br /> +Terms of the world, such are the, <a href='#Page_211'>211</a>.<br /> +Test of the prince, <a href='#Page_13'>13</a>.<br /> +That it be well grounded, <a href='#Page_222'>222</a>.<br /> +There is mind, <a href='#Page_151'>151</a>.<br /> +They knew me not, <a href='#Page_178'>178</a>.<br /> +Thief, a party in search of a, <a href='#Page_206'>206</a>.<br /> +Thinkers are bright, <a href='#Page_139'>139</a>.<br /> +Thing and its quality, the, <a href='#Page_30'>30</a>.<br /> +Things as they are, <a href='#Page_67'>67</a>.<br /> +Thirst for existence and selfhood, <a href='#Page_39'>39</a>.<br /> +Thirst, the extinction of, <a href='#Page_138'>138</a>.<br /> +Thirsty, I am, <a href='#Page_238'>238</a>;<br /> +<span style="margin-left: 1em;">water for the thirsty, <a href='#Page_1'>1</a>.</span><br /> +This is done by me, <a href='#Page_132'>132</a>.<br /> +Thorn in the flesh, <a href='#Page_138'>138</a>.<br /> +Thou art the Buddha, <a href='#Page_150'>150</a>;<br /> +<span style="margin-left: 1em;">thou canst not escape the fruit of evil actions, <a href='#Page_159'>159</a>;</span><br /> +<span style="margin-left: 1em;">thou clingest to self, <a href='#Page_122'>122</a>;</span><br /> +<span style="margin-left: 1em;">thou tearest down religion, <a href='#Page_152'>152</a>;</span><br /> +<span style="margin-left: 1em;">thou wilt reap what thou sowest, <a href='#Page_159'>159</a>.</span><br /> +Thought, helmet of right, <a href='#Page_93'>93</a>;<br /> +<span style="margin-left: 1em;">the thought of <i>I</i>, <a href='#Page_31'>31</a>.</span><br /> +Thoughtlessness the path of death, <a href='#Page_132'>132</a>.<br /> +Thoughts continue, <a href='#Page_154'>154</a>;<br /> +<span style="margin-left: 1em;">made up of thoughts, <a href='#Page_131'>131</a>,</span><br /> +<span style="margin-left: 1em;">thoughts of love, <a href='#Page_143'>143</a>;</span><br /> +<span style="margin-left: 1em;">thoughts will endure, <a href='#Page_132'>132</a>.</span><br /> +Three dangers hang over Pātaliputta, <a href='#Page_224'>224</a>.<br /> +Three personalities of Buddha, the, <a href='#Page_252'>252</a>.<br /> +Three vows, <a href='#Page_56'>56</a>.<br /> +Three woes, the, <a href='#Page_14'>14</a>.<br /> +Thyself, others art thou, <a href='#Page_157'>157</a>.<br /> +Tidings, glad, <a href='#Page_1'>1</a>; good tidings, <a href='#Page_21'>21</a>.<br /> +Tie all souls together, bonds that, <a href='#Page_259'>259</a>.<br /> +Time of grace, the, <a href='#Page_183'>183</a>, <a href='#Page_192'>192</a>.<br /> +Time to seek religion, now is the, <a href='#Page_21'>21</a>.<br /> +Times, hard, teach a lesson, <a href='#Page_122'>122</a>.<br /> +To-day, reform, <a href='#Page_123'>123</a>.<br /> +Together, bonds that tie all souls, <a href='#Page_259'>259</a>.<br /> +Traditions, revere the, <a href='#Page_254'>254</a>.<br /> +Transiency, immortality in, <a href='#Page_3'>3</a>.<br /> +Transmigration, eddies of, <a href='#Page_166'>166</a>;<br /> +<span style="margin-left: 1em;">rebirth without the transmigration of self, <a href='#Page_33'>33</a>;</span><br /> +<span style="margin-left: 1em;">weary path of transmigration, <a href='#Page_237'>237</a>.</span><br /> +Transmission of the soul and the <i>I</i>, <a href='#Page_32'>32</a>.<br /> +<span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span>Treacherous, charms are, <a href='#Page_202'>202</a>.<br /> +Treasure laid up in a deep pit, <a href='#Page_171'>171</a>.<br /> +Treasure that can never be lost, a, <a href='#Page_171'>171</a>.<br /> +Trespasses, confession of, <a href='#Page_99'>99</a>.<br /> +Troubles, the cause of, and self, <a href='#Page_67'>67</a>.<br /> +Truly thou art Buddha, <a href='#Page_145'>145</a>.<br /> +Trumpeter, <a href='#Page_143'>143</a>.<br /> +Trust in truth, <a href='#Page_2'>2</a>.<br /> +Truth, a soldier of, <a href='#Page_149'>149</a>;<br /> +<span style="margin-left: 1em;">abodes of truth, <a href='#Page_75'>75</a>;</span><br /> +<span style="margin-left: 1em;">be anxious to learn the truth, <a href='#Page_126'>126</a>;</span><br /> +<span style="margin-left: 1em;">be married unto the truth, <a href='#Page_205'>205</a>;</span><br /> +<span style="margin-left: 1em;">Buddha the truth, <a href='#Page_2'>2</a>, <a href='#Page_245'>245</a>, <a href='#Page_254'>254</a>;</span><br /> +<span style="margin-left: 1em;">delusion and truth, <a href='#Page_42'>42</a>;</span><br /> +<span style="margin-left: 1em;">eye of truth, <a href='#Page_59'>59</a>;</span><br /> +<span style="margin-left: 1em;">glorious is the truth, <a href='#Page_60'>60</a>, <a href='#Page_61'>61</a>, <a href='#Page_68'>68</a>;</span><br /> +<span style="margin-left: 1em;">hold fast to the truth, <a href='#Page_234'>234</a>;</span><br /> +<span style="margin-left: 1em;">I am the truth, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">immortality in truth, <a href='#Page_153'>153</a>, <a href='#Page_160'>160</a>, <a href='#Page_205'>205</a>;</span><br /> +<span style="margin-left: 1em;">incarnation of the truth, <a href='#Page_253'>253</a>;</span><br /> +<span style="margin-left: 1em;">kingdom of truth, <a href='#Page_48'>48</a>;</span><br /> +<span style="margin-left: 1em;">let us obey the truth, <a href='#Page_254'>254</a>;</span><br /> +<span style="margin-left: 1em;">life yearns for the truth, <a href='#Page_258'>258</a>;</span><br /> +<span style="margin-left: 1em;">love of truth, <a href='#Page_149'>149</a>;</span><br /> +<span style="margin-left: 1em;">my self has become the truth, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">no truth is attainable without reason, <a href='#Page_256'>256</a>;</span><br /> +<span style="margin-left: 1em;">perception of truth, the refreshing drink, <a href='#Page_118'>118</a>;</span><br /> +<span style="margin-left: 1em;">practise the truth <a href='#Page_160'>160</a>;</span><br /> +<span style="margin-left: 1em;">propound the truth, <a href='#Page_127'>127</a>;</span><br /> +<span style="margin-left: 1em;">salvation alone in the truth, <a href='#Page_234'>234</a>;</span><br /> +<span style="margin-left: 1em;">spread the truth, <a href='#Page_56'>56</a>;</span><br /> +<span style="margin-left: 1em;">teach the same truth, <a href='#Page_258'>258</a>;</span><br /> +<span style="margin-left: 1em;">the embrace of truth, <a href='#Page_205'>205</a>;</span><br /> +<span style="margin-left: 1em;">the king of truth, <a href='#Page_130'>130</a>, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">the mirror of truth, <a href='#Page_225'>225</a>;</span><br /> +<span style="margin-left: 1em;">the throne of truth is righteousness, <a href='#Page_257'>257</a>;</span><br /> +<span style="margin-left: 1em;">the religious man and truth, <a href='#Page_125'>125</a>;</span><br /> +<span style="margin-left: 1em;">the truth cleanses from error, <a href='#Page_250'>250</a>;</span><br /> +<span style="margin-left: 1em;">the truth found, <a href='#Page_55'>55</a>;</span><br /> +<span style="margin-left: 1em;">the truth has been made known to me, <a href='#Page_247'>247</a>;</span><br /> +<span style="margin-left: 1em;">the truth will never pass away, <a href='#Page_152'>152</a>;</span><br /> +<span style="margin-left: 1em;">the truth will remain, <a href='#Page_242'>242</a>, <a href='#Page_249'>249</a>;</span><br /> +<span style="margin-left: 1em;">the world is built for truth, <a href='#Page_257'>257</a>;</span><br /> +<span style="margin-left: 1em;">there is but one truth, <a href='#Page_138'>138</a>, <a href='#Page_164'>164</a>;</span><br /> +<span style="margin-left: 1em;">trust in truth, <a href='#Page_2'>2</a>;</span><br /> +<span style="margin-left: 1em;">truth and immortality, <a href='#Page_6'>6</a>;</span><br /> +<span style="margin-left: 1em;">truth and self, <a href='#Page_4'>4</a>, <a href='#Page_41'>41</a>, <a href='#Page_148'>148</a>, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">truth cannot be fashioned, <a href='#Page_257'>257</a>;</span><br /> +<span style="margin-left: 1em;">truth cannot die, <a href='#Page_245'>245</a>;</span><br /> +<span style="margin-left: 1em;">truth dawns upon me, <a href='#Page_159'>159</a>;</span><br /> +<span style="margin-left: 1em;">truth guards him who guards his self, <a href='#Page_132'>132</a>;</span><br /> +<span style="margin-left: 1em;">truth has taken its abode in me, <a href='#Page_163'>163</a>;</span><br /> +<span style="margin-left: 1em;">truth in all its glory, <a href='#Page_256'>256</a>;</span><br /> +<span style="margin-left: 1em;">truth is best, <a href='#Page_55'>55</a>;</span><br /> +<span style="margin-left: 1em;">truth is hidden to the blind, <a href='#Page_253'>253</a>;</span><br /> +<span style="margin-left: 1em;">truth is life, <a href='#Page_153'>153</a>;</span><br /> +<span style="margin-left: 1em;">truth is one, <a href='#Page_257'>257</a>;</span><br /> +<span style="margin-left: 1em;">truth is the essence of life, <a href='#Page_258'>258</a>;</span><br /> +<span style="margin-left: 1em;">truth the correct comprehension of all things, <a href='#Page_41'>41</a>;</span><br /> +<span style="margin-left: 1em;">truth the image of the eternal, <a href='#Page_3'>3</a>;</span><br /> +<span style="margin-left: 1em;">truth the saviour, <a href='#Page_5'>5</a>;</span><br /> +<span style="margin-left: 1em;">truth vibrated through sentiency, <a href='#Page_255'>255</a>.</span><br /> +Truthful, be, <a href='#Page_126'>126</a>.<br /> +Truths, the four noble, <a href='#Page_41'>41</a>, <a href='#Page_181'>181</a>.<br /> +Twelve nidānas, the, <a href='#Page_40'>40</a>.<br /> +Two ways of re-establishing concord, <a href='#Page_104'>104</a>.<br /> +Tyrant, <a href='#Page_198'>198</a>.<br /> +Unclean, the vessel has become, <a href='#Page_165'>165</a>.<br /> +Undiminished, meats remained, <a href='#Page_205'>205</a>.<br /> +Unguents, <a href='#Page_90'>90</a>.<br /> +Union of what we know not, <a href='#Page_141'>141</a>.<br /> +Union with Brahmā, <a href='#Page_141'>141</a>.<br /> +Universally, logic holds, <a href='#Page_156'>156</a>.<br /> +Universe, face to face, <a href='#Page_142'>142</a>.<br /> +Unknown teacher, the, <a href='#Page_177'>177</a>.<br /> +Unshod, the Blessed One walked, <a href='#Page_109'>109</a>.<br /> +Untruths, speaking, <a href='#Page_165'>165</a>.<br /> +<br /> +Vain, mortification, <a href='#Page_50'>50</a>.<br /> +<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span>Vain repetitions, prayers, <a href='#Page_33'>33</a>.<br /> +Vanities, <a href='#Page_59'>59</a>.<br /> +Vanity, <a href='#Page_31'>31</a>, <a href='#Page_122'>122</a>, <a href='#Page_132'>132</a>, <a href='#Page_134'>134</a>, <a href='#Page_173'>173</a>;<br /> +<span style="margin-left: 1em;">vanity of worldliness, <a href='#Page_121'>121</a>;</span><br /> +<span style="margin-left: 1em;">vanity of worldly happiness, <a href='#Page_3'>3</a>.</span><br /> +Various kinds of assemblies, <a href='#Page_177'>177</a>.<br /> +Veil of self-delusion, the, <a href='#Page_200'>200</a>.<br /> +Vessel has become unclean, the, <a href='#Page_165'>165</a>.<br /> +Vessels, <a href='#Page_163'>163</a>;<br /> +<span style="margin-left: 1em;">vessels made by the potter, <a href='#Page_211'>211</a>.</span><br /> +Vibrated through sentiency, truth, <a href='#Page_225'>225</a>.<br /> +Victor, the greater, <a href='#Page_149'>149</a>.<br /> +Vision a samana, the, <a href='#Page_20'>20</a>.<br /> +Vows, three, <a href='#Page_56'>56</a>.<br /> +<br /> +Walk according to the precepts, <a href='#Page_241'>241</a>;<br /> +<span style="margin-left: 1em;">let a man walk alone, <a href='#Page_102'>102</a>;</span><br /> +<span style="margin-left: 1em;">the lame walk, <a href='#Page_8'>8</a>;</span><br /> +<span style="margin-left: 1em;">walk in the right path, <a href='#Page_68'>68</a>.</span><br /> +Wander rightly in the world, such a one will, <a href='#Page_170'>170</a>.<br /> +War, goes out to wage, <a href='#Page_130'>130</a>;<br /> +<span style="margin-left: 1em;">is it wrong to go to war? <a href='#Page_147'>147</a>;</span><br /> +<span style="margin-left: 1em;">war in a righteous cause, <a href='#Page_148'>148</a>.</span><br /> +Warriors are bright, <a href='#Page_139'>139</a>.<br /> +Warriors, destiny of, <a href='#Page_149'>149</a>.<br /> +Water, doctrine like unto, <a href='#Page_178'>178</a>;<br /> +<span style="margin-left: 1em;">fetch me some water, <a href='#Page_238'>238</a>;</span><br /> +<span style="margin-left: 1em;">is the water now fit for drinking? <a href='#Page_165'>165</a>;</span><br /> +<span style="margin-left: 1em;">our water is all gone, <a href='#Page_193'>193</a>;</span><br /> +<span style="margin-left: 1em;">the lotus-flower in water, <a href='#Page_51'>51</a>, <a href='#Page_75'>75</a>, <a href='#Page_118'>118</a>;</span><br /> +<span style="margin-left: 1em;">water gurgling beneath, <a href='#Page_193'>193</a>;</span><br /> +<span style="margin-left: 1em;">water for the thirsty, <a href='#Page_1'>1</a>;</span><br /> +<span style="margin-left: 1em;">the water of immortality, <a href='#Page_149'>149</a>.</span><br /> +Waterless desert, a, <a href='#Page_142'>142</a>.<br /> +Ways, the best of, is eightfold, <a href='#Page_138'>138</a>.<br /> +We have no teacher more, <a href='#Page_247'>247</a>.<br /> +Wearisome to the Blessed One, <a href='#Page_226'>226</a>.<br /> +Weary path of transmigration, <a href='#Page_237'>237</a>.<br /> +Welfare, eight conditions of, <a href='#Page_220'>220</a>.<br /> +Well, the woman at the, <a href='#Page_196'>196</a>.<br /> +West, facing towards the, <a href='#Page_223'>223</a>;<br /> +<span style="margin-left: 1em;">the paradise in the West, <a href='#Page_173'>173</a>.</span><br /> +What we know not, a union of, <a href='#Page_141'>141</a>;<br /> +<span style="margin-left: 1em;">what you sow that you will reap, <a href='#Page_200'>200</a>.</span><br /> +Wheel, the, <a href='#Page_51'>51</a>;<br /> +<span style="margin-left: 1em;">the wheel of individuality, <a href='#Page_65'>65</a>.</span><br /> +Where does the wind dwell? <a href='#Page_154'>154</a>;<br /> +<span style="margin-left: 1em;">where four roads cross, <a href='#Page_140'>140</a>;</span><br /> +<span style="margin-left: 1em;">where is Nirvāna? <a href='#Page_154'>154</a>;</span><br /> +<span style="margin-left: 1em;">where is the identity of my self? <a href='#Page_155'>155</a>.</span><br /> +Which is the true self? <a href='#Page_158'>158</a>.<br /> +Who is an outcast? <a href='#Page_195'>195</a>;<br /> +<span style="margin-left: 1em;">who is the strong man? <a href='#Page_125'>125</a>.</span><br /> +Why do we give up the pleasures of the world? <a href='#Page_172'>172</a>.<br /> +Why preserve this body of flesh? <a href='#Page_242'>242</a>.<br /> +Wild crane, the, <a href='#Page_122'>122</a>.<br /> +Wind, as a great, <a href='#Page_154'>154</a>.<br /> +Wind dwell? where does the, <a href='#Page_154'>154</a>.<br /> +Wisdom has no dwelling-place, <a href='#Page_154'>154</a>;<br /> +<span style="margin-left: 1em;">is wisdom a locality? <a href='#Page_154'>154</a>;</span><br /> +<span style="margin-left: 1em;">religious wisdom lifts above pleasure, <a href='#Page_209'>209</a>;</span><br /> +<span style="margin-left: 1em;">seven kinds of wisdom, <a href='#Page_97'>97</a>;</span><br /> +<span style="margin-left: 1em;">sevenfold higher wisdom, <a href='#Page_222'>222</a>.</span><br /> +Wise man nourishes his mind, the, <a href='#Page_189'>189</a>;<br /> +<span style="margin-left: 1em;">wise people falter not, <a href='#Page_133'>133</a>;</span><br /> +<span style="margin-left: 1em;">wise people fashion themselves, <a href='#Page_133'>133</a>.</span><br /> +Wishes, five, of Bimbisāra, <a href='#Page_68'>68</a>.<br /> +Without beholding the physician, <a href='#Page_246'>246</a>.<br /> +Woes, the three, <a href='#Page_14'>14</a>.<br /> +Woman, a worldly, <a href='#Page_213'>213</a>;<br /> +<span style="margin-left: 1em;">if you see a woman, <a href='#Page_93'>93</a>;</span><br /> +<span style="margin-left: 1em;">the woman at the well, <a href='#Page_196'>196</a>.</span><br /> +Women as a rule are, etc., <a href='#Page_228'>228</a>;<br /> +<span style="margin-left: 1em;">the first women lay-disciples, <a href='#Page_61'>61</a>.</span><br /> +Word, last, <a href='#Page_249'>249</a>;<br /> +<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span><span style="margin-left: 1em;">word of the Buddhas, <a href='#Page_22'>22</a>.</span><br /> +Words of Buddhas immutable, the, <a href='#Page_20'>20</a>.<br /> +Work out your salvation, <a href='#Page_237'>237</a>, <a href='#Page_249'>249</a>.<br /> +World dark, do not call the, <a href='#Page_187'>187</a>;<br /> +<span style="margin-left: 1em;">world filled with love, <a href='#Page_143'>143</a>;</span><br /> +<span style="margin-left: 1em;">let us go into the world, <a href='#Page_250'>250</a>;</span><br /> +<span style="margin-left: 1em;">rare in the world, <a href='#Page_228'>228</a>;</span><br /> +<span style="margin-left: 1em;">such a one will wander rightly in the world, <a href='#Page_170'>170</a>;</span><br /> +<span style="margin-left: 1em;">such are the terms of the world, <a href='#Page_211'>211</a>;</span><br /> +<span style="margin-left: 1em;">the world is built for truth, <a href='#Page_257'>257</a>;</span><br /> +<span style="margin-left: 1em;">come into the world to befriend, <a href='#Page_214'>214</a>;</span><br /> +<span style="margin-left: 1em;">why do we give up the pleasures of the world? <a href='#Page_172'>172</a>.</span><br /> +Worldliness, dust of, <a href='#Page_44'>44</a>;<br /> +<span style="margin-left: 1em;">jewels and worldliness, <a href='#Page_59'>59</a>;</span><br /> +<span style="margin-left: 1em;">vanity of worldliness, <a href='#Page_121'>121</a>.</span><br /> +Worldling nourishes his body, the, <a href='#Page_189'>189</a>.<br /> +Worldly happiness, vanity of, <a href='#Page_3'>3</a>;<br /> +<span style="margin-left: 1em;">a worldly woman, <a href='#Page_213'>213</a>.</span><br /> +Worn-out cart, as a, <a href='#Page_233'>233</a>.<br /> +Worship, <a href='#Page_33'>33</a>.<br /> +Worship and sacrifice, the nature of religion, <a href='#Page_152'>152</a>.<br /> +Worthiest homage, <a href='#Page_241'>241</a>.<br /> +Worthy of yellow robes, not, <a href='#Page_103'>103</a>.<br /> +Wrong appears sweet, <a href='#Page_133'>133</a>.<br /> +<br /> +<br /> +Yasa, <a href='#Page_58'>58</a>-<a href="#Page_61">61</a>.<br /> +Yellow robes, not worthy of, <a href='#Page_103'>103</a>.<br /> +Yoke, gone into the, <a href='#Page_138'>138</a>.<br /> +Your eyes are blind, <a href='#Page_187'>187</a>.<br /> +Yourselves, be ye lamps unto, <a href='#Page_234'>234</a>;<br /> +<span style="margin-left: 1em;">rely on yourselves, <a href='#Page_234'>234</a>;</span><br /> +<span style="margin-left: 1em;">yourselves have known, <a href='#Page_248'>248</a>.</span><br /> +<br /> +Zeal flagging, religious, <a href='#Page_35'>35</a>.<br /> +</p> + +<p>[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.]</p> + + +<div class="figcenter" style="width: 350px;"> +<img src="images/img_043_306.jpg" width="350" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<div class="figcenter" style="width: 400px;"> +<span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span> +<img src="images/img_044_307.jpg" width="400" alt="" title="" /> +</div> + +<hr style="width: 65%;" /> + +<h3><a name="REMARKS_ON_THE_ILLUSTRATIONS_OF_THE_GOSPEL_OF_BUDDHA" id="REMARKS_ON_THE_ILLUSTRATIONS_OF_THE_GOSPEL_OF_BUDDHA"></a>REMARKS ON THE ILLUSTRATIONS OF THE GOSPEL OF BUDDHA.</h3> + + +<p>Upon the task of illustrating <i>The Gospel of Buddha</i>, 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.</p> + +<p>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.<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span></p> + +<p>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 <i>The Paintings in the Buddhist Cave Temples of Ajanta</i><a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> +and some reproductions from it have been made further accessible in Dr. +Carus's <i>Portfolio of Buddhist Art</i>.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> 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<span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span> 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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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 +<span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span> +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.</p> + +<p>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.</p> + +<p>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.</p> + +<p>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<span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span> splendid temple of Boro-Budur. (She also went +to Japan in search of traces of Buddhism for me).</p> + +<p>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.</p> + +<p>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.</p> + +<p>Munich, Bavaria.</p> + +<p>OLGA KOPETZKY.</p> + + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Two volumes, 1896, Published by order of the Secretary of +State for India in Council.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Chicago, Open Court Publishing Company. +</p><p> +During the time of printing "The Gospel of Buddha" the following +valuable works on Indian art have come under my notice: +</p> +<p> +Ānanda K. Coomaraswamy: The Arts and Crafts of India and Ceylon.<br /> +E.B. Havell: The Ideals of Indian Art; Indian Sculpture and Painting.<br /> +Dr. Curt Glaser: Die Kunst Ost-Asiens (Leipzig, Insel-Verlag).<br /> +</p> +</div> + +<div class="figcenter" style="width: 200px;"> +<img src="images/img_045_311.jpg" width="200" alt="" title="" /> +</div> + +<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE GOSPEL OF BUDDHA ***</div> +<div style='text-align:left'> + +<div style='display:block; margin:1em 0'> +Updated editions will replace the previous one—the old editions will +be renamed. +</div> + +<div style='display:block; margin:1em 0'> +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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