{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_35895/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_35895","id":"gutenberg_35895","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/35895","summary":null,"tags":["Buddhism","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christianity and other religions -- Buddhism","Gautama Buddha","Gautama Buddha -- Teachings"],"text":"</pre>\n\n\n\nTHE GOSPEL OF BUDDHA\n\nCOMPILED FROM ANCIENT RECORDS\n\nBY\n\nPAUL CARUS\n\nILLUSTRATED\n\nBY\n\nO. KOPETZKY\n\nCHICAGO and LONDON\n\nTHE OPEN COURT PUBLISHING COMPANY\n\n\n1915\n\n\n\n\nPREFACE.\n\n\nThis booklet needs no preface for those who are familiar with the sacred\nbooks of Buddhism, which have been made accessible to the Western world\nby the indefatigable zeal and industry of scholars like Beal, Bigandet,\nB\u00fchler, Burnouf, Childers, Alexander Csoma, Rhys Davids, Dutoit, Eitel,\nFausb\u00f6ll, Foucaux, Francke, Edmund Hardy, Spence Hardy, Hodgson, Charles\nR. Lanman, F. Max M\u00fcller, Karl Eugen Neumann, Oldenberg, Pischel,\nSchiefner, Senart, Seidenst\u00fccker, Bhikkhu Ny\u0101natiloka, D.M. Strong,\nHenry Clarke Warren, Wassiljew, Weber, Windisch, Winternitz &c. To those\nnot familiar with the subject it may be stated that the bulk of its\ncontents is derived from the old Buddhist canon. Many passages, and\nindeed the most important ones, are literally copied in translations\nfrom the original texts. Some are rendered rather freely in order to\nmake them intelligible to the present generation; others have been\nrearranged; and still others are abbreviated. Besides the three\nintroductory and the three concluding chapters there are only a few\npurely original additions, which, however, are neither mere literary\nembellishments nor deviations from Buddhist doctrines. Wherever the\ncompiler has admitted modernization he has done so with due\nconsideration and always in the spirit of a legitimate development.\nAdditions and modifications contain nothing but ideas for which\nprototypes can be found somewhere among the traditions of Buddhism, and\nhave been introduced as elucidations of its main principles.\n\nThe best evidence that this book characterizes the spirit of Buddhism\ncorrectly can be found in the welcome it has received throughout the\nentire Buddhist world. It has even been officially introduced in\nBuddhist schools and temples of Japan and Ceylon. Soon after the\nappearance of the first edition of 1894 the Right Rev. Shaku Soyen, a\nprominent Buddhist abbot of Kamakura, Japan, had a Japanese translation\nmade by Teitaro Suzuki, and soon afterwards a Chinese version was made\nby Mr. Ohara of Otzu, the talented editor of a Buddhist periodical, who\nin the meantime has unfortunately met with a premature death. In 1895\nthe Open Court Publishing Company brought out a German edition by E.F.L.\nGauss, and Dr. L. de Millou\u00e9, the curator of the Mus\u00e9e Guimet, of Paris,\nfollowed with a French translation. Dr. Federigo Rodriguez has\ntranslated the book into Spanish and Felix Orth into Dutch. The\nprivilege of translating the book into Russian, Czechic, Italian, also\ninto Siamese and other Oriental tongues has been granted, but of these\nlatter the publishers have received only a version in the Urdu language,\na dialect of eastern India.\n\nInasmuch as twelve editions of the Gospel of Buddha have been exhausted\nand the plates are worn out, the publishers have decided to bring out an\n_\u00e9dition de luxe_ and have engaged Miss Olga Kopetzky, of Munich, to\nsupply illustrations. The artist has undertaken the task methodically\nand with great zeal. She has studied in the Ajanta caves the Buddhist\npaintings and sculptures and other monuments of Gandh\u0101ra. Thus the\ndrawings faithfully reflect the spirit of the classical period of\nBuddhist art.\n\nFor those who want to trace the Buddhism of this book to its\nfountainhead, a table of reference has been added, which indicates as\nbriefly as possible the main sources of the various chapters and points\nout the parallelisms with Western thought, especially in the Christian\nGospels.\n\n       *       *       *       *       *\n\nBuddhism, like Christianity, is split up into innumerable sects, and\nthese sects not infrequently cling to their sectarian tenets as being\nthe main and most indispensable features of their religion. The present\nbook follows none of the sectarian doctrines, but takes an ideal\nposition upon which all true Buddhists may stand as upon common ground.\nThus the arrangement into a harmonious and systematic form is the main\noriginal feature of this Gospel of Buddha. Considering the bulk of the\nvarious details of the Buddhist canon, however, it must be regarded as a\nmere compilation, and the aim of the compiler has been to treat his\nmaterial in about the same way as he thinks that the author of the\nFourth Gospel of the New Testament utilized the accounts of the life of\nJesus of Nazareth. He has ventured to present the data of the Buddha's\nlife in the light of their religio-philosophical importance; he has cut\nout most of their apocryphal adornments, especially those in which the\nNorthern traditions abound, yet he did not deem it wise to shrink from\npreserving the marvellous that appears in the old records, whenever its\nmoral seemed to justify its mention; he only pruned away the exuberance\nof wonder which delights in relating the most incredible things,\napparently put on to impress while in fact they can only tire. Miracles\nhave ceased to be a religious test; yet the belief in the miraculous\npowers of the Master still bears witness to the holy awe of the first\ndisciples and reflects their religious enthusiasm.\n\nLest the fundamental idea of the Buddha's doctrines be misunderstood,\nthe reader is warned to take the term \"self\" in the sense in which the\nBuddha uses it. The \"self\" of man translates the word _\u0101tman_ which can\nbe and has been understood, even in the Buddhist canon, in a sense to\nwhich the Buddha would never have made any objection. The Buddha denies\nthe existence of a \"self\" as it was commonly understood in his time; he\ndoes not deny man's mentality, his spiritual constitution, the\nimportance of his personality, in a word, his soul. But he does deny the\nmysterious ego-entity, the _\u0101tman_, in the sense of a kind of soul-monad\nwhich by some schools was supposed to reside behind or within man's\nbodily and psychical activity as a distinct being, a kind of\nthing-in-itself, and a metaphysical agent assumed to be the soul.\n\nBuddhism is monistic. It claims that man's soul does not consist of two\nthings, of an _\u0101tman_ (self) and of a _manas_ (mind or thoughts), but\nthat there is one reality, our thoughts, our mind or _manas_, and this\n_manas_ constitutes the soul. Man's thoughts, if anything, are his self,\nand there is no _\u0101tman_, no additional and separate \"self\" besides.\nAccordingly, the translation of _\u0101tman_ by \"soul\", which would imply\nthat the Buddha denied the existence of the soul, is extremely\nmisleading.\n\nRepresentative Buddhists, of different schools and of various countries,\nacknowledge the correctness of the view here taken, and we emphasize\nespecially the assent of Southern Buddhists because they have preserved\nthe tradition most faithfully and are very punctilious in the statement\nof doctrinal points.\n\n\"_The Buddhist_, the Organ of the Southern Church of Buddhism,\" writes\nin a review of _The Gospel of Buddha_:\n\n\"The eminent feature of the work is its grasp of the difficult subject\nand the clear enunciation of the doctrine of the most puzzling problem\nof _\u0101tman_, as taught in Buddhism. So far as we have examined the\nquestion of _\u0101tman_ ourselves from the works of the Southern canon, the\nview taken by Dr. Paul Cams is accurate, and we venture to think that it\nis not opposed to the doctrine of Northern Buddhism.\"\n\nThis _\u0101tman_-superstition, so common not only in India, but all over the\nworld, corresponds to man's habitual egotism in practical life. Both are\nillusions growing out of the same root, which is the vanity of\nworldliness, inducing man to believe that the purpose of his life lies\nin his self. The Buddha proposes to cut off entirely all thought of\nself, so that it will no longer bear fruit. Thus Nirv\u0101na is an ideal\nstate, in which man's soul, after being cleansed from all selfishness,\nhatred and lust, has become a habitation of the truth, teaching him to\ndistrust the allurements of pleasure and to confine all his energies to\nattending to the duties of life.\n\nThe Buddha's doctrine is not negativism. An investigation of the nature\nof man's soul shows that, while there is no _\u0101tman_ or ego-entity, the\nvery being of man consists in his karma, his deeds, and his karma\nremains untouched by death and continues to live. Thus, by denying the\nexistence of that which appears to be our soul and for the destruction\nof which in death we tremble, the Buddha actually opens (as he expresses\nit himself) the door of immortality to mankind; and here lies the\ncorner-stone of his ethics and also of the comfort as well as the\nenthusiasm which his religion imparts. Any one who does not see the\npositive aspect of Buddhism, will be unable to understand how it could\nexercise such a powerful influence upon millions and millions of people.\n\nThe present volume is not designed to contribute to the solution of\nhistorical problems. The compiler has studied his subject as well as he\ncould under the circumstances, but he does not intend here to offer a\nscientific production. Nor is this book an attempt at popularizing the\nBuddhist religious writings, nor at presenting them in a poetic shape.\nIf this _Gospel of Buddha_ helps people to comprehend Buddhism better,\nand if in its simple style it impresses the reader with the poetic\ngrandeur of the Buddha's personality, these effects must be counted as\nincidental; its main purpose lies deeper still. The present book has\nbeen written to set the reader thinking on the religious problems of\nto-day. It sketches the picture of a religious leader of the remote past\nwith the view of making it bear upon the living present and become a\nfactor in the formation of the future.\n\n       *       *       *       *       *\n\nIt is a remarkable fact that the two greatest religions of the world,\nChristianity and Buddhism, present so many striking coincidences in the\nphilosophical basis as well as in the ethical applications of their\nfaith, while their modes of systematizing them in dogmas are radically\ndifferent; and it is difficult to understand why these agreements should\nhave caused animosity, instead of creating sentiments of friendship and\ngood-will. Why should not Christians say with Prof. F. Max M\u00fcller: \"If I\ndo find in certain Buddhist works doctrines identically the same as in\nChristianity, so far from being frightened, I feel delighted, for surely\ntruth is not the less true because it is believed by the majority of the\nhuman race.\"\n\nThe main trouble arises from a wrong conception of Christianity. There\nare many Christians who assume that Christianity alone is in the\npossession of truth and that man could not, in the natural way of his\nmoral evolution, have obtained that nobler conception of life which\nenjoins the practice of a universal good-will towards both friends and\nenemies. This narrow view of Christianity is refuted by the mere\nexistence of Buddhism.\n\nMust we add that the lamentable exclusiveness that prevails in many\nChristian churches, is not based upon Scriptural teachings, but upon a\nwrong metaphysics?\n\nAll the essential moral truths of Christianity, especially the principle\nof a universal love, of the eradication of hatred, are in our opinion\ndeeply rooted in the nature of things, and do not, as is often assumed,\nstand in contradiction to the cosmic order of the world. Further, some\ndoctrines of the constitution of existence have been formulated by the\nchurch in certain symbols, and since these symbols contain\ncontradictions and come in conflict with science, the educated classes\nare estranged from religion. Now, Buddhism is a religion which knows of\nno supernatural revelation, and proclaims doctrines that require no\nother argument than the \"come and see.\" The Buddha bases his religion\nsolely upon man's knowledge of the nature of things, upon provable\ntruth. Thus, we trust that a comparison of Christianity with Buddhism\nwill be a great help to distinguish in both religions the essential from\nthe accidental, the eternal from the transient, the truth from the\nallegory in which it has found its symbolic expression. We are anxious\nto press the necessity of discriminating between the symbol and its\nmeaning, between dogma and religion, between metaphysical theories and\nstatements of fact, between man-made formulas and eternal truth. And\nthis is the spirit in which we offer this book to the public, cherishing\nthe hope that it will help to develop in Christianity not less than in\nBuddhism the cosmic religion of truth.\n\nThe strength as well as the weakness of original Buddhism lies in its\nphilosophical character, which enabled a thinker, but not the masses, to\nunderstand the dispensation of the moral law that pervades the world. As\nsuch, the original Buddhism has been called by Buddhists the little\nvessel of salvation, or H\u012bnay\u0101na; for it is comparable to a small boat\non which a man may cross the stream of worldliness, so as to reach the\nshore of Nirv\u0101na. Following the spirit of a missionary propaganda, so\nnatural to religious men who are earnest in their convictions, later\nBuddhists popularized the Buddha's doctrines and made them accessible to\nthe multitudes. It is true that they admitted many mythical and even\nfantastic notions, but they succeeded nevertheless in bringing its moral\ntruths home to the people who could but incompletely grasp the\nphilosophical meaning of the Buddha's religion. They constructed, as\nthey called it, a large vessel of salvation, the Mah\u0101y\u0101na, in which the\nmultitudes would find room and could be safely carried over. Although\nthe Mah\u0101y\u0101na unquestionably has its shortcomings, it must not be\ncondemned offhand, for it serves its purpose. Without regarding it as\nthe final stage of the religious development of the nations among which\nit prevails, we must concede that it resulted from an adaptation to\ntheir condition and has accomplished much to educate them. The Mah\u0101y\u0101na\nis a step forward in so far as it changes a philosophy into a religion,\nand attempts to preach doctrines that were negatively expressed, in\npositive propositions.\n\nFar from rejecting the religious zeal which gave rise to the M\u0101h\u0101yana in\nBuddhism, we can still less join those who denounce Christianity on\naccount of its dogmatology and mythological ingredients. Christianity\nhas certainly had and still has a great mission in the evolution of\nmankind. It has succeeded in imbuing with the religion of charity and\nmercy the most powerful nations of the world, to whose spiritual needs\nit is especially adapted. It extends the blessings of universal\ngood-will with the least possible amount of antagonism to the natural\nselfishness that is so strongly developed in the Western races.\nChristianity is the religion of love made easy. This is its advantage,\nwhich, however, is not without its drawbacks. Christianity teaches\ncharity without dispelling the ego-illusion; and in this sense it\nsurpasses even the M\u0101h\u0101yana: it is still more adapted to the needs of\nmultitudes than a large vessel fitted to carry over those who embark on\nit: it is comparable to a grand bridge, a Mah\u0101setu, on which a child who\nhas no comprehension as yet of the nature of self can cross the stream\nof self-hood and worldly vanity.\n\nA comparison of the many striking agreements between Christianity and\nBuddhism may prove fatal to sectarian conceptions of either religion,\nbut will in the end help to mature our insight into the true\nsignificance of both. It will bring out a nobler faith which aspires to\nbe the cosmic religion of universal truth.\n\nLet us hope that this Gospel of Buddha will serve both Buddhists and\nChristians as a help to penetrate further into the spirit of their\nfaith, so as to see its full height, length and breadth.\n\nAbove any H\u012bnay\u0101na, Mah\u0101y\u0101na, and Mah\u0101setu is the Religion of Truth.\n\nPaul Carus.\n\n\n\n\nPRONUNCIATION.\n\nPronounce:\n\n     a as the Italian and German short _a_.\n     \u0101 as _a_ in f_a_ther,\n     e as _e_ in _e_ight.\n     i as _i_ in h_i_t.\n     \u012b as _i_ in m_a_chine.\n     o as _o_ in h_o_me.\n     u as _oo_ in g_oo_d.\n     u as \u016b in r_u_mor.\n     ai as in _eye_.\n     au as _ow_ in h_ow_.\n     \u00f1 as _ny_.\n     j\u00f1 as _dny_.\n     \u00f1\u00f1 as _n-ny_.\n     ch as _ch_ in _ch_ur_ch_.\n     cch as _ch-ch_ in ri_ch_ _ch_ance.\n\nNote that _o_ and _e_ are always long.\n\ns, j, y, and other letters, as usual in English words.\n\nDouble consonants are pronounced as two distinct sounds, e.g.,\n_ka'm-ma_, not _k\u0103'ma_.\n\nThe h after _p, b, k, g, t, d_ is audible as in du_b h_im, be_g h_er,\nbric_k h_ouse, an_t h_ill. Pronounce Tat-h\u0101gata, not Ta-th\u0101gata.\n\nTo the average European it is difficult to catch, let alone to imitate,\nthe difference of sound between dotted and non-dotted letters. All those\nwho are desirous for information on this point must consult Sanskrit and\nP\u0101li grammars.\n\nLest the reader be unnecessarily bewildered with foreign-looking dots\nand signs, which after all are no help to him, all dotted \u1e6d, \u1e0d, \u1e43, \u1e47,\nand italicized _t, d, m, n_ have been replaced in the text of the book\nby t, d, m, n, \u00f1, \u00f1\u00f1, dotted \u1e5b and italicized _s_ have been transcribed\nby ny, nny, ri, and sh, while the Glossary preserves the more exact\ntranscription.\n\nWe did not follow the spelling of the _Sacred Books of the East_, where\nit must be misleading to the uninitiated, especially when they write\nitalicized _K_ to denote spelling of the English sound ch, and\nitalicized _g_ to denote j. Thus we write \"r\u0101j\u0101,\" not \"r\u0101g\u0101,\" and\n\"Chunda,\" not \"_K_unda.\"\n\n\n\n\n    TABLE OF CONTENTS.\n\n\n    INTRODUCTION.\n\n    I. Rejoice\n    II. Sams\u0101ra and Nirv\u0101na\n    III. Truth the Saviour\n\n\n    PRINCE SIDDHATTHA BECOMES BUDDHA.\n\n    IV. The Bodhisatta's Birth\n    V. The Ties of Life\n    VI. The Three Woes\n    VII. The Bodhisatta's Renunciation\n    VIII. King Bimbis\u0101ra\n    IX. The Bodhisatta's Search\n    X. Uruvel\u0101, the Place of Mortification\n    XI. M\u0101ra, the Evil One\n    XII. Enlightenment\n    XIII. The First Converts\n    XIV. Brahm\u0101's Request\n\n\n    THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.\n\n    XV. Upaka\n    XVI. The Sermon at Benares\n    XVII. The Sangha\n    XVIII. Yasa, the Youth of Benares\n    XIX. Kassapa\n    XX. The Sermon at R\u0101jagaha\n    XXI. The King's Gift\n    XXII. S\u0101riputta and Moggall\u0101na\n    XXIII. An\u0101thapindika\n    XXIV. The Sermon on Charity\n    XXV. Jetavana\n    XXVI. The Three Characteristics and the Uncreate\n    XXVII. The Buddha's Father\n    XXVIII. Yasodhar\u0101\n    XXIX. R\u0101hula\n\n\n    CONSOLIDATION OF THE BUDDHA'S RELIGION.\n\n    XXX. J\u012bvaka, the Physician\n    XXXI. The Buddha's Parents Attain Nirv\u0101na\n    XXXII. Women Admitted to the Sangha\n    XXXIII. The Bhikkhus' Conduct Toward Women\n    XXXIV. Vis\u0101kh\u0101\n    XXXV. The Uposatha and P\u0101timokkha\n    XXXVI. The Schism\n    XXXVII. The Re-establishment of Concord\n    XXXVIII. The Bhikkhus Rebuked\n    XXXIX. Devadatta\n    XL. Name and Form\n    XLI. The Goal\n    XLII. Miracles Forbidden\n    XLIII. The Vanity of Worldliness\n    XLIV. Secrecy and Publicity\n    XLV. The Annihilation of Suffering\n    XLVI. Avoiding the Ten Evils\n    XLVII. The Preacher's Mission\n\n\n    THE TEACHER.\n\n    XLVIII. The Dhammapada\n    XLIX. The Two Brahmans\n    L. Guard the Six Quarters\n    LI. Simha's Question Concerning Annihilation\n    LII. All Existence is Spiritual\n    LIII. Identity and Non-Identity\n    LIV. The Buddha Omnipresent\n    LV. One Essence, One Law, One Aim\n    LVI. The Lesson Given to R\u0101hula\n    LVII. The Sermon on Abuse\n    LVIII. The Buddha Replies to the Deva\n    LIX. Words of Instruction\n    LX. Amit\u0101bha\n    LXI. The Teacher Unknown\n\n\n    PARABLES AND STORIES.\n\n    LXII. Parables\n    LXIII. The Widow's Two Mites and the Parable of the Three Merchants\n    LXIV. The Man Born Blind\n    LXV. The Lost Son\n    LXVI. The Giddy Fish\n    LXVII. The Cruel Crane Outwitted\n    LXVIII. Four Kinds of Merit\n    LXIX. The Light of the World\n    LXX. Luxurious Living\n    LXXI. The Communication of Bliss\n    LXXII. The Listless Fool\n    LXXIII. Rescue in the Desert\n    LXXIV. The Sower\n    LXXV. The Outcast\n    LXXVI. The Woman at the Well\n    LXXVII. The Peacemaker\n    LXXVIII. The Hungry Dog\n    LXXIX. The Despot\n    LXXX. V\u0101savadatt\u0101\n    LXXXI. The Marriage-Feast in Jamb\u016bnada\n    LXXXII. A Party in Search of a Thief\n    LXXXIII. In the Realm of Yamar\u0101ja\n    LXXXIV. The Mustard Seed\n    LXXXV. Following the Master Over the Stream\n    LXXXVI. The Sick Bhikkhu\n    LXXXVII. The Patient Elephant\n\n\n    THE LAST DAYS.\n\n    LXXXVIII. The Conditions of Welfare\n    LXXXIX. S\u0101riputta's Faith\n    XC. P\u0101taliputta\n    XCI. The Mirror of Truth\n    XCII. Ambap\u0101l\u012b\n    XCIII. The Buddha's Farewell Address\n    XCIV. The Buddha Announces His Death\n    XCV. Chunda, the Smith\n    XCVI. Metteyya\n    XCVII. The Buddha's Final Entering Into Nirv\u0101na\n\n\n    CONCLUSION.\n\n    XCVIII. The Three Personalities of the Buddha\n    XCIX. The Purpose of Being\n    C. The Praise of All the Buddhas\n\n    Table of Reference\n    Abbreviations in the Table of Reference\n    Glossary of Names and Terms\n    Index\n    Remarks on the illustrations of the Gospel of Buddha\n\n[Illustration]\n\n\n\n\nINTRODUCTION.\n\n\n\n\nI.\n\nREJOICE!\n\n\nRejoice at the glad tidings! The Buddha, our Lord, has found the\nroot of all evil; he has shown us the way of salvation.              1\n\nThe Buddha dispels the illusions of our mind and redeems us from\nthe terror of death.                                                 2\n\nThe Buddha, our Lord, brings comfort to the weary and\nsorrow-laden; he restores peace to those who are broken down\nunder the burden of life. He gives courage to the weak when they\nwould fain give up self-reliance and hope.                           3\n\nYe that suffer from the tribulations of life, ye that have to\nstruggle and endure, ye that yearn for a life of truth, rejoice\nat the glad tidings!                                                 4\n\nThere is balm for the wounded, and there is bread for the hungry.\nThere is water for the thirsty, and there is hope for the\ndespairing. There is light for those in darkness, and there is\ninexhaustible blessing for the upright.                              5\n\nHeal your wounds, ye wounded, and eat your fill, ye hungry. Rest,\nye weary, and ye who are thirsty quench your thirst. Look up to\nthe light, ye that sit in darkness; be full of good cheer, ye\nthat are forlorn.                                                    6\n\nTrust in truth, ye that love the truth, for the kingdom of\nrighteousness is founded upon earth. The darkness of error is\ndispelled by the light of truth. We can see our way and take firm\nand certain steps.                                                   7\n\nThe Buddha, our Lord, has revealed the truth.                        8\n\nThe truth cures our diseases and redeems us from perdition; the\ntruth strengthens us in life and in death; the truth alone can\nconquer the evils of error.                                          9\n\nRejoice at the glad tidings!                                        10\n\n\n\n\nII.\n\nSAMS\u0100RA AND NIRV\u0100NA.\n\n\nLook about and contemplate life!                                     1\n\nEverything is transient and nothing endures. There is birth and\ndeath, growth and decay; there is combination and separation.        2\n\nThe glory of the world is like a flower: it stands in full bloom\nin the morning and fades in the heat of the day.                     3\n\nWherever you look, there is a rushing and a struggling, and an\neager pursuit of pleasure. There is a panic flight from pain and\ndeath, and hot are the flames of burning desires. The world is\nvanity fair, full of changes and transformations. All is Sams\u0101ra.    4\n\nIs there nothing permanent in the world? Is there in the\nuniversal turmoil no resting-place where our troubled heart can\nfind peace? Is there nothing everlasting?                            5\n\nOh, that we could have cessation of anxiety, that our burning\ndesires would be extinguished! When shall the mind become\ntranquil and composed?                                               6\n\nThe Buddha, our Lord, was grieved at the ills of life. He saw the\nvanity of worldly happiness and sought salvation in the one thing\nthat will not fade or perish, but will abide for ever and ever.      7\n\nYe who long for life, know that immortality is hidden in\ntransiency. Ye who wish for happiness without the sting of\nregret, lead a life of righteousness. Ye who yearn for riches,\nreceive treasures that are eternal. Truth is wealth, and a life\nof truth is happiness.                                               8\n\nAll compounds will be dissolved again, but the verities which\ndetermine all combinations and separations as laws of nature\nendure for ever and aye. Bodies fall to dust, but the truths of\nthe mind will not be destroyed.                                      9\n\nTruth knows neither birth nor death; it has no beginning and no\nend. Welcome the truth. The truth is the immortal part of mind.     10\n\nEstablish the truth in your mind, for the truth is the image of\nthe eternal; it portrays the immutable; it reveals the\neverlasting; the truth gives unto mortals the boon of\nimmortality.                                                        11\n\nThe Buddha has proclaimed the truth; let the truth of the Buddha\ndwell in your hearts. Extinguish in yourselves every desire that\nantagonizes the Buddha, and in the perfection of your spiritual\ngrowth you will become like unto him.                               12\n\nThat of your heart which cannot or will not develop into Buddha\nmust perish, for it is mere illusion and unreal; it is the source\nof your error; it is the cause of your misery.                      13\n\nYou attain to immortality by filling your minds with truth.\nTherefore, become like unto vessels fit to receive the Master's\nwords. Cleanse yourselves of evil and sanctify your lives. There\nis no other way of reaching truth.                                  14\n\nLearn to distinguish between Self and Truth. Self is the cause of\nselfishness and the source of evil; truth cleaves to no self; it\nis universal and leads to justice and righteousness.                15\n\nSelf, that which seems to those who love their self as their\nbeing, is not the eternal, the everlasting, the imperishable.\nSeek not self, but seek the truth.                                  16\n\nIf we liberate our souls from our petty selves, wish no ill to\nothers, and become clear as a crystal diamond reflecting the\nlight of truth, what a radiant picture will appear in us\nmirroring things as they are, without the admixture of burning\ndesires, without the distortion of erroneous illusion, without\nthe agitation of clinging and unrest.                               17\n\nYet ye love self and will not abandon self-love. So be it, but\nthen, verily, ye should learn to distinguish between the false\nself and the true self. The ego with all its egotism is the false\nself. It is an unreal illusion and a perishable combination. He\nonly who identifies his self with the truth will attain Nirv\u0101na;\nand he who has entered Nirv\u0101na has attained Buddhahood; he has\nacquired the highest good; he has become eternal and immortal.      18\n\nAll compound things shall be dissolved again, worlds will break\nto pieces and our individualities will be scattered; but the\nwords of the Buddha will remain for ever.                           19\n\nThe extinction of self is salvation; the annihilation of self is\nthe condition of enlightenment; the blotting out of self is\nNirv\u0101na. Happy is he who has ceased to live for pleasure and\nrests in the truth. Verily his composure and tranquillity of mind\nare the highest bliss.                                              20\n\nLet us take our refuge in the Buddha, for he has found the\neverlasting in the transient. Let us take our refuge in that\nwhich is the immutable in the changes of existence. Let us take\nour refuge in the truth that is established through the\nenlightenment of the Buddha. Let us take our refuge in the\ncommunity of those who seek the truth and endeavor to live in the\ntruth.                                                              21\n\n\n\n\nIII.\n\nTRUTH THE SAVIOUR.\n\n\nThe things of the world and its inhabitants are subject to\nchange. They are combinations of elements that existed before,\nand all living creatures are what their past actions made them;\nfor the law of cause and effect is uniform and without exception.    1\n\n\nBut in the changing things there is a constancy of law, and when\nthe law is seen there is truth. The truth lies hidden in Sams\u0101ra\nas the permanent in its changes.                                     2\n\nTruth desires to appear; truth longs to become conscious; truth\nstrives to know itself.                                              3\n\nThere is truth in the stone, for the stone is here; and no power\nin the world, no god, no man, no demon, can destroy its\nexistence. But the stone has no consciousness.                       4\n\nThere is truth in the plant and its life can expand; the plant\ngrows and blossoms and bears fruit. Its beauty is marvellous, but\nit has no consciousness.                                             5\n\nThere is truth in the animal; it moves about and perceives its\nsurroundings; it distinguishes and learns to choose. There is\nconsciousness, but it is not yet the consciousness of Truth. It\nis a consciousness of self only.                                     6\n\nThe consciousness of self dims the eyes of the mind and hides the\ntruth. It is the origin of error, it is the source of illusion,\nit is the germ of evil.                                              7\n\nSelf begets selfishness. There is no evil but what flows from\nself. There is no wrong but what is done by the assertion of\nself.                                                                8\n\nSelf is the beginning of all hatred, of iniquity and slander, of\nimpudence and indecency, of theft and robbery, of oppression and\nbloodshed. Self is M\u0101ra, the tempter, the evil-doer, the creator\nof mischief.                                                         9\n\nSelf entices with pleasures. Self promises a fairy's paradise.\nSelf is the veil of M\u0101y\u0101, the enchanter. But the pleasures of\nself are unreal, its paradisian labyrinth is the road to misery,\nand its fading beauty kindles the flames of desires that never\ncan be satisfied.                                                   10\n\nWho shall deliver us from the power of self? Who shall save us\nfrom misery? Who shall restore us to a life of blessedness?         11\n\nThere is misery in the world of Sams\u0101ra; there is much misery and\npain. But greater than all the misery is the bliss of truth.\nTruth gives peace to the yearning mind; it conquers error; it\nquenches the flames of desires; it leads to Nirv\u0101na.                12\n\nBlessed is he who has found the peace of Nirv\u0101na. He is at rest\nin the struggles and tribulations of life; he is above all\nchanges; he is above birth and death; he remains unaffected by\nthe evils of life.                                                  13\n\nBlessed is he who has found enlightenment. He conquers, although\nhe may be wounded; he is glorious and happy, although he may\nsuffer; he is strong, although he may break down under the burden\nof his work; he is immortal, although he may die. The essence of\nhis being is purity and goodness.                                   14\n\nBlessed is he who has attained the sacred state of Buddhahood,\nfor he is fit to work out the salvation of his fellow-beings. The\ntruth has taken its abode in him. Perfect wisdom illumines his\nunderstanding, and righteousness ensouls the purpose of all his\nactions.                                                            15\n\nThe truth is a living power for good, indestructible and\ninvincible! Work the truth out in your mind, and spread it among\nmankind, for truth alone is the saviour from evil and misery. The\nBuddha has found the truth and the truth has been proclaimed by\nthe Buddha! Blessed be the Buddha!                                  16\n\n\n\n\nPRINCE SIDDHATTHA BECOMES BUDDHA\n\n\n\n\nIV. THE BODHISATTA'S BIRTH\n\n\nThere was in Kapliavatthu a Sakya king, strong of purpose and\nreverenced by all men, a descendant of the Okk\u0101kas, who call\nthemselves Gotama, and his name was Suddhodana or Pure-Rice.         1\n\nHis wife M\u0101y\u0101-dev\u012b was beautiful as the water-lily and pure in\nmind as the lotus. As the Queen of Heaven, she lived on earth,\nuntainted by desire, and immaculate.                                 2\n\nThe king, her husband, honored her in her holiness, and the\nspirit of truth, glorious and strong in his wisdom like unto a\nwhite elephant, descended upon her.                                  3\n\nWhen she knew that the hour of motherhood was near, she asked the\nking to send her home to her parents; and Suddhodana, anxious\nabout his wife and the child she would bear him, willingly\ngranted her request.                                                 4\n\nAt Lumbin\u012b there is a beautiful grove, and when M\u0101y\u0101-dev\u012b passed\nthrough it the trees were one mass of fragrant flowers and many\nbirds were warbling in their branches. The Queen, wishing to\nstroll through the shady walks, left her golden palanquin, and,\nwhen she reached the giant S\u0101la tree in the midst of the grove,\nfelt that her hour had come. She took hold of a branch. Her\nattendants hung a curtain about her and retired. When the pain of\ntravail came upon her, four pure-minded angels of the great\nBrahm\u0101 held out a golden net to receive the babe, who came forth\nfrom her right side like the rising sun, bright and perfect.         5\n\nThe Brahm\u0101-angels took the child and placing him before the\nmother said: \"Rejoice, O queen, a mighty son has been born unto\nthee.\"                                                               6\n\nAt her couch stood an aged woman imploring the heavens to bless\nthe child.                                                           7\n\nAll the worlds were flooded with light. The blind received their\nsight by longing to see the coming glory of the Lord; the deaf\nand dumb spoke with one another of the good omens indicating the\nbirth of the Buddha to be. The crooked became straight; the lame\nwalked. All prisoners were freed from their chains and the fires\nof all the hells were extinguished.                                  8\n\nNo clouds gathered in the skies and the polluted streams became\nclear, whilst celestial music rang through the air and the angels\nrejoiced with gladness. With no selfish or partial joy but for\nthe sake of the law they rejoiced, for creation engulfed in the\nocean of pain was now to obtain release.                             9\n\nThe cries of beasts were hushed; all malevolent beings received a\nloving heart, and peace reigned on earth. M\u0101ra, the evil one,\nalone was grieved and rejoiced not.                                 10\n\nThe N\u0101ga kings, earnestly desiring to show their reverence for\nthe most excellent law, as they had paid honor to former Buddhas,\nnow went to greet the Bodhisatta. They scattered before him\nmand\u0101ra flowers, rejoicing with heartfelt joy to pay their\nreligious homage.                                                   11\n\nThe royal father, pondering the meaning of these signs, was now\nfull of joy and now sore distressed.                                12\n\nThe queen mother, beholding her child and the commotion which his\nbirth created, felt in her timorous heart the pangs of doubt.       13\n\nNow the re was at that time in a grove near Lumbin\u012b Asita, a\nrishi, leading the life of a hermit. He was a Brahman of\ndignified mien, famed not only for wisdom and scholarship, but\nalso for his skill in the interpretation of signs. And the king\ninvited him to see the royal babe.                                  14\n\nThe seer, beholding the prince, wept and sighed deeply. And when\nthe king saw the tears of Asita he became alarmed and asked: \"Why\nhas the sight of my son caused thee grief and pain?\"                15\n\nBut Asita's heart rejoiced, and, knowing the king's mind to be\nperplexed, he addressed him, saying:                                16\n\n\"The king, like the moon when full, should feel great joy, for he\nhas begotten a wondrously noble son.                                17\n\n\"I do not worship Brahm\u0101, but I worship this child; and the gods\nin the temples will descend from their places of honor to adore\nhim.                                                                18\n\n\"Banish all anxiety and doubt. The spiritual omens manifested\nindicate that the child now born will bring deliverance to the\nwhole world.                                                        19\n\n\"Recollecting that I myself am old, on that account I could not\nhold my tears; for now my end is coming on and I shall not see\nthe glory of this babe. For this son of thine will rule the\nworld.                                                              20\n\n\"The wheel of empire will come to him. He will either be a king\nof kings to govern all the lands of the earth, or verily will\nbecome a Buddha. He is born for the sake of everything that\nlives.                                                              21\n\n\"His pure teaching will be like the shore that receives the\nshipwrecked. His power of meditation will be like a cool lake;\nand all creatures parched with the drought of lust may freely\ndrink thereof.                                                      22\n\n\"On the fire of covetousness he will cause the cloud of his mercy\nto rise, so that the rain of the law may extinguish it. The heavy\ngates of despondency will he open, and give deliverance to all\ncreatures ensnared in the selfentwined meshes of folly and\nignorance.                                                          23\n\n\"The king of the law has come forth to rescue from bondage all\nthe poor, the miserable, the helpless.\"                             24\n\nWhen the royal parents heard Asita's words they rejoiced in their\nhearts and named their new-born infant Siddhattha, that is, \"he\nwho has accomplished his purpose.\"                                  25\n\nAnd the queen said to her sister, Paj\u0101pat\u012b: \"A mother who has\nborne a future Buddha will never give birth to another child. I\nshall soon leave this world, my husband, the king, and\nSiddhattha, my child. When I am gone, be thou a mother to him.\"     26\n\nAnd Paj\u0101pat\u012b wept and promised.                                     27\n\nWhen the queen had departed from the living, Paj\u0101pat\u012b took the\nboy Siddhattha and reared him. And as the light of the moon\nincreases little by little, so the royal child grew from day to\nday in mind and in body; and truthfulness and love resided in his\nheart.                                                              28\n\nWhen a year had passed Suddhodana the king made Paj\u0101pat\u012b his\nqueen and there was never a better stepmother than she.             29\n\n\n\n\nV.\n\nTHE TIES OF LIFE.\n\n\nWhen Siddhattha had grown to youth, his father desired to see him\nmarried, and he sent to all his kinsfolk, commanding them to\nbring their princesses that the prince might select one of them\nas his wife.                                                         1\n\nBut the kinsfolk replied and said: \"The prince is young and\ndelicate; nor has he learned any of the sciences. He would not be\nable to maintain our daughter, and should there be war he would\nbe unable to cope with the enemy.\"                                   2\n\nThe prince was not boisterous, but pensive in his nature. He\nloved to stay under the great jambu-tree in the garden of his\nfather, and, observing the ways of the world, gave himself up to\nmeditation.                                                          3\n\nAnd the prince said to his father: \"Invite our kinsfolk that they\nmay see me and put my strength to the test.\" And his father did\nas his son bade him.                                                 4\n\nWhen the kinsfolk came, and the people of the city Kapilavatthu\nhad assembled to test the prowess and scholarship of the prince,\nhe proved himself manly in all the exercises both of the body and\nof the mind, and there was no rival among the youths and men of\nIndia who could surpass him in any test, bodily or mental.           5\n\nHe replied to all the questions of the sages; but when he\nquestioned them, even the wisest among them were silenced.           6\n\nThen Siddhattha chose himself a wife. He selected Yasodhar\u0101, his\ncousin, the gentle daughter of the king of Koli. And Yasodhar\u0101\nwas betrothed to the prince.                                         7\n\nIn their wedlock was born a son whom they named R\u0101hula which\nmeans \"fetter\" or \"tie\", and King Suddhodana, glad that an heir\nwas born to his son, said:                                           8\n\n\"The prince having begotten a son, will love him as I love the\nprince. This will be a strong tie to bind Siddhattha's heart to\nthe interests of the world, and the kingdom of the Sakyas will\nremain under the sceptre of my descendants.\"                         9\n\nWith no selfish aim, but regarding his child and the people at\nlarge, Siddhattha, the prince, attended to his religious duties,\nbathing his body in the holy Ganges and cleansing his heart in\nthe waters of the law. Even as men desire to give happiness to\ntheir children, so did he long to give peace to the world.          10\n\n\n\n\nVI.\n\nTHE THREE WOES.\n\n\nThe palace which the king had given to the prince was resplendent\nwith all the luxuries of India; for the king was anxious to see\nhis son happy.                                                       1\n\nAll sorrowful sights, all misery, and all knowledge of misery\nwere kept away from Siddhattha, for the king desired that no\ntroubles should come nigh him; he should not know that there was\nevil in the world.                                                   2\n\nBut as the chained elephant longs for the wilds of the jungles,\nso the prince was eager to see the world, and he asked his\nfather, the king, for permission to do so.                           3\n\nAnd Suddhodana ordered a jewel-fronted chariot with four stately\nhorses to be held ready, and commanded the roads to be adorned\nwhere his son would pass.                                            4\n\nThe houses of the city were decorated with curtains and banners,\nand spectators arranged themselves on either side, eagerly\ngazing at the heir to the throne. Thus Siddhattha rode with\nChanna, his charioteer, through the streets of the city, and into\na country watered by rivulets and covered with pleasant trees.       5\n\nThere by the wayside they met an old man with bent frame,\nwrinkled face and sorrowful brow, and the prince asked the\ncharioteer: \"Who is this? His head is white, his eyes are\nbleared, and his body is withered. He can barely support himself\non his staff.\"                                                       6\n\nThe charioteer, much embarrassed, hardly dared speak the truth.\nHe said: \"These are the symptoms of old age. This same man was\nonce a suckling child, and as a youth full of sportive life; but\nnow, as years have passed away, his beauty is gone and the\nstrength of his life is wasted.\"                                     7\n\nSiddhattha was greatly affected by the words of the charioteer,\nand he sighed because of the pain of old age. \"What joy or\npleasure can men take,\" he thought to himself, \"when they know\nthey must soon wither and pine away!\"                                8\n\nAnd lo! while they were passing on, a sick man appeared on the\nway-side, gasping for breath, his body disfigured, convulsed and\ngroaning with pain.                                                  9\n\nThe prince asked his charioteer: \"What kind of man is this?\" And\nthe charioteer replied and said: \"This man is sick. The four\nelements of his body are confused and out of order. We are all\nsubject to such conditions: the poor and the rich, the ignorant\nand the wise, all creatures that have bodies, are liable to the\nsame calamity.\"                                                     10\n\nAnd Siddhattha was still more moved. All pleasures appeared stale\nto him, and he loathed the joys of life.                            11\n\nThe charioteer sped the horses on to escape the dreary sight,\nwhen suddenly they were stopped in their fiery course.              12\n\nFour persons passed by, carrying a corpse; and the prince,\nshuddering at the sight of a lifeless body, asked the charioteer:\n\"What is this they carry? There are streamers and flower\ngarlands; but the men that follow are overwhelmed with grief!\"      13\n\nThe charioteer replied: \"This is a dead man: his body is stark;\nhis life is gone; his thoughts are still; his family and the\nfriends who loved him now carry the corpse to the grave.\"           14\n\nAnd the prince was full of awe and terror: \"Is this the only dead\nman,\" he asked, \"or does the world contain other instances?\"        15\n\nWith a heavy heart the charioteer replied: \"All over the world it\nis the same. He who begins life must end it. There is no escape\nfrom death.\"                                                        16\n\nWith bated breath and stammering accents the prince exclaimed: \"O\nworldly men! How fatal is your delusion! Inevitably your body\nwill crumble to dust, yet carelessly, unheedingly, ye live on.\"     17\n\n\nThe charioteer observing the deep impression these sad sights had\nmade on the prince, turned his horses and drove back to the city.   18\n\n\nWhen they passed by the palaces of the nobility, Kis\u0101 Gotam\u012b, a\nyoung princess and niece of the king, saw Siddhattha in his\nmanliness and beauty, and, observing the thoughtfulness of his\ncountenance, said: \"Happy the father that begot thee, happy the\nmother that nursed thee, happy the wife that calls husband this\nlord so glorious.\"                                                  19\n\nThe prince hearing this greeting, said: \"Happy are they that have\nfound deliverance. Longing for peace of mind, I shall seek the\nbliss of Nirv\u0101na.\"                                                  20\n\nThen asked Kis\u0101 Gotam\u012b: \"How is Nirv\u0101na attained?\" The prince\npaused, and to him whose mind was estranged from wrong the answer\ncame: \"When the fire of lust is gone out, then Nirv\u0101na is gained;\nwhen the fires of hatred and delusion are gone out, then Nirv\u0101na\nis gained; when the troubles of mind, arising from blind\ncredulity, and all other evils have ceased, then Nirv\u0101na is\ngained!\" Siddhattha handed her his precious pearl necklace as\na reward for the instruction she had given him, and having\nreturned home looked with disdain upon the treasures of his\npalace.                                                             21\n\nHis wife welcomed him and entreated him to tell her the cause of\nhis grief. He said: \"I see everywhere the impression of change;\ntherefore, my heart is heavy. Men grow old, sicken, and die. That\nis enough to take away the zest of life.\"                           22\n\nThe king, his father, hearing that the prince had become\nestranged from pleasure, was greatly overcome with sorrow and\nlike a sword it pierced his heart.                                  23\n\n\n\n\nVII.\n\nTHE BODHISATTA'S RENUNCIATION.\n\n\nIt was night. The prince found no rest on his soft pillow; he\narose and went out into the garden. \"Alas!\" he cried, \"all the\nworld is full of darkness and ignorance; there is no one who\nknows how to cure the ills of existence.\" And he groaned with\npain.                                                                1\n\nSiddhattha sat down beneath the great jambu-tree and gave himself\nto thought, pondering on life and death and the evils of decay.\nConcentrating his mind he became free from confusion. All low\ndesires vanished from his heart and perfect tranquillity came\nover him.                                                            2\n\nIn this state of ecstasy he saw with his mental eye all the\nmisery and sorrow of the world; he saw the pains of pleasure and\nthe inevitable certainty of death that hovers over every being;\nyet men are not awakened to the truth. And a deep compassion\nseized his heart.                                                    3\n\nWhile the prince was pondering on the problem of evil, he beheld\nwith his mind's eye under the jambu-tree a lofty figure endowed\nwith majesty, calm and dignified. \"Whence comest thou, and who\nmayst thou be?\" asked the prince.                                    4\n\nIn reply the vision said: \"I am a samana. Troubled at the thought\nof old age, disease, and death I have left my home to seek the\npath of salvation. All things hasten to decay; only the truth\nabideth forever. Everything changes, and there is no permanency;\nyet the words of the Buddhas are immutable. I long for the\nhappiness that does not decay; the treasure that will never\nperish; the life that knows of no beginning and no end.\nTherefore, I have destroyed all worldly thought. I have retired\ninto an unfrequented dell to live in solitude; and, begging for\nfood, I devote myself to the one thing needful.\"                     5\n\nSiddhattha asked: \"Can peace be gained in this world of unrest? I\nam struck with the emptiness of pleasure and have become\ndisgusted with lust. All oppresses me, and existence itself seems\nintolerable.\"                                                        6\n\nThe samana replied: \"Where heat is, there is also a possibility\nof cold; creatures subject to pain possess the faculty of\npleasure; the origin of evil indicates that good can be\ndeveloped. For these things are correlatives. Thus where there is\nmuch suffering, there will be much bliss, if thou but open thine\neyes to behold it. Just as a man who has fallen into a heap of\nfilth ought to seek the great pond of water covered with lotuses,\nwhich is near by: even so seek thou for the great deathless lake\nof Nirv\u0101na to wash off the defilement of wrong. If the lake is\nnot sought, it is not the fault of the lake. Even so when there\nis a blessed road leading the man held fast by wrong to the\nsalvation of Nirv\u0101na, if the road is not walked upon, it is not\nthe fault of the road, but of the person. And when a man who is\noppressed with sickness, there being a physician who can heal\nhim, does not avail himself of the physician's help, that is not\nthe fault of the physician. Even so when a man oppressed by the\nmalady of wrong-doing does not seek the spiritual guide of\nenlightenment, that is no fault of the evil-destroying guide.\"       7\n\nThe prince listened to the noble words of his visitor and said:\n\"Thou bringest good tidings, for now I know that my purpose will\nbe accomplished. My father advises me to enjoy life and to\nundertake worldly duties, such as will bring honor to me and to\nour house. He tells me that I am too young still, that my pulse\nbeats too full to lead a religious life.\"                            8\n\nThe venerable figure shook his head and replied: \"Thou shouldst\nknow that for seeking a religious life no time can be\ninopportune.\"                                                        9\n\nA thrill of joy passed through Siddhattha's heart. \"Now is the\ntime to seek religion,\" he said; \"now is the time to sever all\nties that would prevent me from attaining perfect enlightenment;\nnow is the time to wander into homelessness and, leading a\nmendicant's life, to find the path of deliverance.\"                 10\n\nThe celestial messenger heard the resolution of Siddhattha with\napproval.                                                           11\n\n\"Now, indeed,\" he added, \"is the time to seek religion. Go,\nSiddhattha, and accomplish thy purpose. For thou art Bodhisatta,\nthe Buddha-elect; thou art destined to enlighten the world.         12\n\n\"Thou art the Tath\u0101gata, the great master, for thou wilt fulfil\nall righteousness and be Dharmar\u0101ja, the king of truth. Thou art\nBhagavat, the Blessed One, for thou art called upon to become the\nsaviour and redeemer of the world.                                  13\n\n\"Fulfil thou the perfection of truth. Though the thunderbolt\ndescend upon thy head, yield thou never to the allurements that\nbeguile men from the path of truth. As the sun at all seasons\npursues his own course, nor ever goes on another, even so if thou\nforsake not the straight path of righteousness, thou shalt become\na Buddha.                                                           14\n\n\"Persevere in thy quest and thou shalt find what thou seekest.\nPursue thy aim unswervingly and thou shalt gain the prize.\nStruggle earnestly and thou shalt conquer. The benediction of all\ndeities, of all saints, of all that seek light is upon thee, and\nheavenly wisdom guides thy steps. Thou shalt be the Buddha, our\nMaster, and our Lord; thou shalt enlighten the world and save\nmankind from perdition.\"                                            15\n\nHaving thus spoken, the vision vanished, and Siddhattha's heart\nwas filled with peace. He said to himself:                          16\n\n\"I have awakened to the truth and I am resolved to accomplish my\npurpose. I will sever all the ties that bind me to the world, and\nI will go out from my home to seek the way of salvation.            17\n\n\"The Buddhas are beings whose words cannot fail: there is no\ndeparture from truth in their speech.                               18\n\n\"For as the fall of a stone thrown into the air, as the death of\na mortal, as the sunrise at dawn, as the lion's roar when he\nleaves his lair, as the delivery of a woman with child, as all\nthese things are sure and certain--even so the word of the\nBuddhas is sure and cannot fail.                                    19\n\n\"Verily I shall become a Buddha.\"                                   20\n\nThe prince returned to the bedroom of his wife to take a last\nfarewell glance at those whom he dearly loved above all the\ntreasures of the earth. He longed to take the infant once more\ninto his arms and kiss him with a parting kiss. But the child lay\nin the arms of his mother, and the prince could not lift him\nwithout awakening both.                                             21\n\nThere Siddhattha stood gazing at his beautiful wife and his\nbeloved son, and his heart grieved. The pain of parting overcame\nhim powerfully. Although his mind was determined, so that\nnothing, be it good or evil, could shake his resolution, the\ntears flowed freely from his eyes, and it was beyond his power to\ncheck their stream. But the prince tore himself away with a\nmanly heart, suppressing his feelings but not extinguishing his\nmemory.                                                             22\n\nThe Bodhisatta mounted his noble steed Kanthaka, and when he left\nthe palace, M\u0101ra stood in the gate and stopped him: \"Depart not,\nO my Lord,\" exclaimed M\u0101ra. \"In seven days from now the wheel of\nempire will appear, and will make thee sovereign over the four\ncontinents and the two thousand adjacent islands. Therefore,\nstay, my Lord.\"                                                     23\n\nThe Bodhisatta replied: \"Well do I know that the wheel of empire\nwill appear to me; but it is not sovereignty that I desire. I\nwill become a Buddha and make all the world shout for joy.\"         24\n\nThus Siddhattha, the prince, renounced power and worldly\npleasures, gave up his kingdom, severed all ties, and went into\nhomelessness. He rode out into the silent night, accompanied only\nby his faithful charioteer Channa.                                  25\n\nDarkness lay upon the earth, but the stars shone brightly in the\nheavens.                                                            26\n\n\n\n\nVIII.\n\nKING BIMBIS\u0100RA.\n\n\nSiddhattha had cut his waving hair and had exchanged his royal\nrobe for a mean dress of the color of the ground. Having sent\nhome Channa, the charioteer, together with the noble steed\nKanthaka, to king Suddhodana to bear him the message that the\nprince had left the world, the Bodhisatta walked along on the\nhighroad with a beggar's bowl in his hand.                           1\n\nYet the majesty of his mind was ill-concealed under the poverty\nof his appearance. His erect gait betrayed his royal birth and\nhis eyes beamed with a fervid zeal for truth. The beauty of his\nyouth was transfigured by holiness and surrounded his head like a\nhalo.                                                                2\n\nAll the people who saw this unusual sight gazed at him in wonder.\nThose who were in haste arrested their steps and looked back; and\nthere was no one who did not pay him homage.                         3\n\nHaving entered the city of R\u0101jagaha, the prince went from house\nto house silently waiting till the people offered him food.\nWherever the Blessed One came, the people gave him what they had;\nthey bowed before him in humility and were filled with gratitude\nbecause he condescended to approach their homes.                     4\n\nOld and young people were moved and said: \"This is a noble muni!\nHis approach is bliss. What a great joy for us!\"                     5\n\nAnd king Bimbis\u0101ra, noticing the commotion in the city, inquired\nthe cause of it, and when he learned the news sent one of his\nattendants to observe the stranger.                                  6\n\nHaving heard that the muni must be a Sakya and of noble family,\nand that he had retired to the bank of a flowing river in the\nwoods to eat the food in his bowl, the king was moved in his\nheart; he donned his royal robe, placed his golden crown upon his\nhead and went out in the company of aged and wise counselors to\nmeet his mysterious guest.                                           7\n\nThe king found the muni of the Sakya race seated under a tree.\nContemplating the composure of his face and the gentleness of his\ndeportment, Bimbis\u0101ra greeted him reverently and said:               8\n\n\"O samana, thy hands are fit to grasp the reins of an empire and\nshould not hold a beggar's bowl. I am sorry to see thee wasting\nthy youth. Believing that thou art of royal descent, I invite\nthee to join me in the government of my country and share my\nroyal power. Desire for power is becoming to the noble-minded,\nand wealth should not be despised. To grow rich and lose\nreligion is not true gain. But he who possesses all three, power,\nwealth, and religion, enjoying them in discretion and with\nwisdom, him I call a great master.\"                                  9\n\nThe great Sakyamuni lifted his eyes and replied:                    10\n\n\"Thou art known, O king, to be liberal and religious, and thy\nwords are prudent. A kind man who makes good use of wealth is\nrightly said to possess a great treasure; but the miser who\nhoards up his riches will have no profit.                           11\n\n\"Charity is rich in returns; charity is the greatest wealth, for\nthough it scatters, it brings no repentance.                        12\n\n\"I have severed all ties because I seek deliverance. How is it\npossible for me to return to the world? He who seeks religious\ntruth, which is the highest treasure of all, must leave behind\nall that can concern him or draw away his attention, and must be\nbent upon that one goal alone. He must free his soul from\ncovetousness and lust, and also from the desire for power.          13\n\n\"Indulge in lust but a little, and lust like a child will grow.\nWield worldly power and you will be burdened with cares.            14\n\n\"Better than sovereignty over the earth, better than living in\nheaven, better than lordship over all the worlds, is the fruit of\nholiness.                                                           15\n\n\"The Bodhisatta has recognized the illusory nature of wealth and\nwill not take poison as food.                                       16\n\n\"Will a fish that has been baited still covet the hook, or an\nescaped bird love the net?                                          17\n\n\"Would a rabbit rescued from the serpent's mouth go back to be\ndevoured? Would a man who has burnt his hand with a torch take up\nthe torch after he had dropped it to the earth? Would a blind man\nwho has recovered his sight desire to spoil his eyes again?         18\n\n\"The sick man suffering from fever seeks for a cooling medicine.\nShall we advise him to drink that which will increase the fever?\nShall we quench a fire by heaping fuel upon it?                     19\n\n\"I pray thee, pity me not. Rather pity those who are burdened\nwith the cares of royalty and the worry of great riches. They\nenjoy them in fear and trembling, for they are constantly\nthreatened with a loss of those boons on whose possession their\nhearts are set, and when they die they cannot take along either\ntheir gold or the kingly diadem.                                    20\n\n\"My heart hankers after no vulgar profit, so I have put away my\nroyal inheritance and prefer to be free from the burdens of life.   21\n\n\"Therefore, try not to entangle me in new relationships and\nduties, nor hinder me from completing the work I have begun.        22\n\n\"I regret to leave thee. But I will go to the sages who can teach\nme religion and so find the path on which we can escape evil.       23\n\n\"May thy country enjoy peace and prosperity, and may wisdom be\nshed upon thy rule like the brightness of the noon-day sun. May\nthy royal power be strong and may righteousness be the sceptre in\nthine hand.\"                                                        24\n\nThe king, clasping his hands with reverence, bowed down before\nSakyamuni and said: \"Mayest thou obtain that which thou seekest,\nand when thou hast obtained it, come back, I pray thee, and\nreceive me as thy disciple.\"                                        25\n\nThe Bodhisatta parted from the king in friendship and goodwill,\nand purposed in his heart to grant his request.                     26\n\n\n\n\nIX.\n\nTHE BODHISATTA'S SEARCH.\n\n\nAl\u0101ra and Uddaka were renowned as teachers among the Brahmans,\nand there was no one in those days who surpassed them in learning\nand philosophical knowledge.                                         1\n\nThe Bodhisatta went to them and sat at their feet. He listened to\ntheir doctrines of the \u0101tman or self, which is the ego of the\nmind and the doer of all doings. He learned their views of the\ntransmigration of souls and of the law of karma; how the souls of\nbad men had to suffer by being reborn in men of low caste, in\nanimals, or in hell, while those who purified themselves by\nlibations, by sacrifices, and by self-mortification would become\nkings, or Brahmans, or devas, so as to rise higher and higher in\nthe grades of existence. He studied their incantations and\nofferings and the methods by which they attained deliverance of\nthe ego from material existence in states of ecstasy.                2\n\nAl\u0101ra said: \"What is that self which perceives the actions of the\nfive roots of mind, touch, smell, taste, sight, and hearing? What\nis that which is active in the two ways of motion, in the hands\nand in the feet? The problem of the soul appears in the\nexpressions '_I_ say,' '_I_ know and perceive,' '_I_ come,' and\n'_I_ go' or '_I_ will stay here.' Thy soul is not thy body; it is\nnot thy eye, not thy ear, not thy nose, not thy tongue, nor is it\nthy mind. The _I_ is the one who feels the touch in thy body. The\n_I_ is the smeller in the nose, the taster in the tongue, the\nseer in the eye, the hearer in the ear, and the thinker in the\nmind. The _I_ moves thy hands and thy feet. The _I_ is thy soul.\nDoubt in the existence of the soul is irreligious, and without\ndiscerning this truth there is no way of salvation. Deep\nspeculation will easily involve the mind; it leads to confusion\nand unbelief; but a purification of the soul leads to the way of\nescape. True deliverance is reached by removing from the crowd\nand leading a hermit's life, depending entirely on alms for food.\nPutting away all desire and clearly recognizing the non-existence\nof matter, we reach a state of perfect emptiness. Here we find\nthe condition of immaterial fife. As the mu\u00f1ja grass when freed\nfrom its horny case, as a sword when drawn from its scabbard, or\nas the wild bird escaped from its prison, so the ego, liberating\nitself from all limitations, finds perfect release. This is true\ndeliverance, but those only who will have deep faith will learn.\"    3\n\nThe Bodhisatta found no satisfaction in these teachings. He\nreplied: \"People are in bondage, because they have not yet\nremoved the idea of the ego.                                         4\n\n\"The thing and its quality are different in our thought, but not\nin reality. Heat is different from fire in our thought, but you\ncannot remove heat from fire in reality. You say that you can\nremove the qualities and leave the thing, but if you think your\ntheory to the end, you will find that this is not so.                5\n\n\"Is not man an organism of many aggregates? Are we not composed\nof various attributes? Man consists of the material form, of\nsensation, of thought, of dispositions, and, lastly, of\nunderstanding. That which men call the ego when they say '_I_ am'\nis not an entity behind the attributes; it originates by their\nco-operation. There is mind; there is sensation and thought, and\nthere is truth; and truth is mind when it walks in the path of\nrighteousness. But there is no separate ego-soul outside or\nbehind the thought of man. He who believes that the ego is a\ndistinct being has no correct conception of things. The very\nsearch for the \u0101tman is wrong; it is a wrong start and it will\nlead you in a false direction.                                       6\n\n\"How much confusion of thought comes from our interest in self,\nand from our vanity when thinking '_I_ am so great,' or '_I_ have\ndone this wonderful deed?' The thought of thine ego stands\nbetween thy rational nature and truth; banish it, and then wilt\nthou see things as they are. He who thinks correctly will rid\nhimself of ignorance and acquire wisdom. The ideas '_I_ am' and\n'_I_ shall be' or '_I_ shall not be' do not occur to a clear\nthinker.                                                             7\n\n\"Moreover, if our ego remains, how can we attain true\ndeliverance? If the ego is to be reborn in any of the three\nworlds, be it in hell, upon earth, or be it even in heaven, we\nshall meet again and again the same inevitable doom of sorrow. We\nshall remain chained to the wheel of individuality and shall be\nimplicated in egotism and wrong.                                     8\n\n\"All combination is subject to separation, and we cannot escape\nbirth, disease, old age, and death. Is this a final escape?\"         9\n\nSaid Uddaka: \"Consider the unity of things. Things are not their\nparts, yet they exist. The members and organs of thy body are not\nthine ego, but thine ego possesses all these parts. What, for\ninstance, is the Ganges? Is the sand the Ganges? Is the water the\nGanges? Is the hither bank the Ganges? Is the farther bank the\nGanges? The Ganges is a mighty river and it possesses all these\nseveral qualities. Exactly so is our ego\".                          10\n\nBut the Bodhisatta replied: \"Not so, sir! If we except the water,\nthe sand, the hither bank and the farther bank, where can we find\nany Ganges? In the same way I observe the activities of man in\ntheir harmonious union, but there is no ground for an ego outside\nits parts.\"                                                         11\n\nThe Brahman sage, however, insisted on the existence of the ego,\nsaying: \"The ego is the doer of our deeds. How can there be karma\nwithout a self as its performer? Do we not see around us the\neffects of karma? What makes men different in character, station,\npossessions, and fate? It is their karma, and karma includes\nmerit and demerit. The transmigration of the soul is subject to\nits karma. We inherit from former existences the evil effects of\nour evil deeds and the good effects of our good deeds. If that\nwere not so, how could we be different?\"                            12\n\nThe Tath\u0101gata meditated deeply on the problems of transmigration\nand karma, and found the truth that lies in them.                   13\n\n\"The doctrine of karma,\" he said, \"is undeniable, but thy theory\nof the ego has no foundation.                                       14\n\n\"Like everything else in nature, the life of man is subject to\nthe law of cause and effect. The present reaps what the past has\nsown, and the future is the product of the present. But there is\nno evidence of the existence of an immutable ego-being, of a self\nwhich remains the same and migrates from body to body. There is\nrebirth but no transmigration.                                      15\n\n\"Is not this individuality of mine a combination, material as\nwell as mental? Is it not made up of qualities that sprang into\nbeing by a gradual evolution? The five roots of sense-perception\nin this organism have come from ancestors who performed these\nfunctions. The ideas which I think, came to me partly from others\nwho thought them, and partly they rise from combinations of the\nideas in my own mind. Those who have used the same sense-organs,\nand have thought the same ideas before I was composed into this\nindividuality of mine are my previous existences; they are my\nancestors as much as the _I_ of yesterday is the father of the\n_I_ of to-day, and the karma of my past deeds conditions the fate\nof my present existence.                                            16\n\n\"Supposing there were an \u0101tman that performs the actions of the\nsenses, then if the door of sight were torn down and the eye\nplucked out, that \u0101tman would be able to peep through the larger\naperture and see the forms of its surroundings better and more\nclearly than before. It would be able to hear sounds better if\nthe ears were torn away; smell better if the nose were cut off;\ntaste better if the tongue were pulled out; and feel better if\nthe body were destroyed.                                            17\n\n\"I observe the preservation and transmission of character; I\nperceive the truth of karma, but see no \u0101tman whom your doctrine\nmakes the doer of your deeds. There is rebirth without the\ntransmigration of a self. For this \u0101tman, this self, this ego in\nthe '_I_ say' and in the '_I_ will' is an illusion. If this self\nwere a reality, how could there be an escape from selfhood? The\nterror of hell would be infinite, and no release could be\ngranted. The evils of existence would not be due to our ignorance\nand wrong-doing, but would constitute the very nature of our\nbeing.\"                                                             18\n\nAnd the Bodhisatta went to the priests officiating in the\ntemples. But the gentle mind of the Sakyamuni was offended at the\nunnecessary cruelty performed on the altars of the gods. He said:   19\n\n\"Ignorance only can make these men prepare festivals and hold\nvast meetings for sacrifices. Far better to revere the truth than\ntry to appease the gods by shedding blood.                          20\n\n\"What love can a man possess who believes that the destruction of\nlife will atone for evil deeds? Can a new wrong expiate old\nwrongs? And can the slaughter of an innocent victim blot out the\nevil deeds of mankind? This is practising religion by the neglect\nof moral conduct.                                                   21\n\n\"Purify your hearts and cease to kill; that is true religion.       22\n\n\"Rituals have no efficacy; prayers are vain repetitions; and\nincantations have no saving power. But to abandon covetousness\nand lust, to become free from evil passions, and to give up all\nhatred and ill-will, that is the right sacrifice and the true\nworship.\"                                                           23\n\n\n\n\nX.\n\nURUVEL\u0100, THE PLACE OF MORTIFICATION.\n\n\nThe Bodhisatta went in search of a better system and came to a\nsettlement of five bhikkhus in the jungle of Uruvel\u0101; and when\nthe Blessed One saw the life of those five men, virtuously\nkeeping in check their senses, subduing their passions, and\npractising austere self-discipline, he admired their earnestness\nand joined their company.                                            1\n\nWith holy zeal and a strong heart, the Sakyamuni gave himself up\nto meditative thought and rigorous mortification of the body.\nWhereas the five bhikkhus were severe, the Sakyamuni was severer\nstill, and they revered him, their junior, as their master.          2\n\nSo the Bodhisatta continued for six years patiently torturing\nhimself and suppressing the wants of nature. He trained his body\nand exercised his mind in the modes of the most rigorous ascetic\nlife. At last, he ate each day one hemp-grain only, seeking to\ncross the ocean of birth and death and to arrive at the shore of\ndeliverance.                                                         3\n\nAnd when the Bodhisatta was ahungered, lo! M\u0101ra, the Evil One,\napproached him and said: \"Thou art emaciated from fasts, and\ndeath is near. What good is thy exertion? Deign to live, and thou\nwilt be able to do good works.\" But the Sakyamuni made reply: \"O\nthou friend of the indolent, thou wicked one; for what purpose\nhast thou come? Let the flesh waste away, if but the mind becomes\nmore tranquil and attention more steadfast. What is life in this\nworld? Death in battle is better to me than that I should live\ndefeated.\"                                                           4\n\nAnd M\u0101ra withdrew, saying: \"For seven years I have followed the\nBlessed One step by step, but I have found no fault in the\nTath\u0101gata\".                                                          5\n\nThe Bodhisatta was shrunken and attenuated, and his body was like\na withered branch; but the fame of his holiness spread in the\nsurrounding countries, and people came from great distances to\nsee him and receive his blessing.                                    6\n\nHowever, the Holy One was not satisfied. Seeking true wisdom he\ndid not find it, and he came to the conclusion that mortification\nwould not extinguish desire nor afford enlightenment in ecstatic\ncontemplation.                                                       7\n\nSeated beneath a jambu-tree, he considered the state of his mind\nand the fruits of his mortification. His body had become weaker,\nnor had his fasts advanced him in his search for salvation, and\ntherefore when he saw that it was not the right path, he proposed\nto abandon it.                                                       8\n\nHe went to bathe in the Nera\u00f1jara river, but when he strove to\nleave the water he could not rise on account of his weakness.\nThen espying the branch of a tree and taking hold of it, he\nraised himself and left the stream. But while returning to his\nabode, he staggered and fell to the ground, and the five bhikkhus\nthought he was dead.                                                 9\n\nThere was a chief herdsman living near the grove whose eldest\ndaughter was called Nand\u0101; and Nand\u0101 happened to pass by the spot\nwhere the Blessed One had swooned, and bowing down before him she\noffered him rice-milk and he accepted the gift. When he had\npartaken of the rice-milk all his limbs were refreshed, his mind\nbecame clear again, and he was strong to receive the highest\nenlightenment.                                                      10\n\nAfter this occurrence, the Bodhisatta again took some food. His\ndisciples, having witnessed the scene of Nand\u0101 and observing the\nchange in his mode of living, were filled with suspicion. They\nwere convinced that Siddhattha's religious zeal was flagging and\nthat he whom they had hitherto revered as their Master had become\noblivious of his high purpose.                                      11\n\nWhen the Bodhisatta saw the bhikkhus turning away from him, he\nfelt sorry for their lack of confidence, and was aware of the\nloneliness in which he lived. 12 Suppressing his grief he\nwandered on alone, and his disciples said, \"Siddhattha leaves us\nto seek a more pleasant abode.\"                                     13\n\n\n\n\nXI\n\nM\u0100RA THE EVIL ONE.\n\n\nThe Holy One directed his steps to that blessed Bodhi-tree\nbeneath whose shade he was to accomplish his search.                 1\n\nAs he walked, the earth shook and a brilliant light transfigured\nthe world.                                                           2\n\nWhen he sat down the heavens resounded with joy and all living\nbeings were filled with good cheer.                                  3\n\nM\u0101ra alone, lord of the five desires, bringer of death and enemy\nof truth, was grieved and rejoiced not. With his three daughters,\nTanh\u0101, Rag\u0101 and Arati, the tempters, and with his host of evil\ndemons, he went to the place where the great samana sat. But\nSakyamuni heeded him not.                                            4\n\nM\u0101ra uttered fear-inspiring threats and raised a whirlwind so\nthat the skies were darkened and the ocean roared and trembled.\nBut the Blessed One under the Bodhi-tree remained calm and feared\nnot. The Enlightened One knew that no harm could befall him.         5\n\nThe three daughters of M\u0101ra tempted the Bodhisatta, but he paid\nno attention to them, and when M\u0101ra saw that he could kindle no\ndesire in the heart of the victorious samana, he ordered all the\nevil spirits at his command to attack him and overawe the great\nmuni.                                                                6\n\nBut the Blessed One watched them as one would watch the harmless\ngames of children. All the fierce hatred of the evil spirits was\nof no avail. The flames of hell became wholesome breezes of\nperfume, and the angry thunderbolts were changed into\nlotus-blossoms.                                                      7\n\nWhen M\u0101ra saw this, he fled away with his army from the\nBodhi-tree, whilst from above a rain of heavenly flowers fell,\nand voices of good spirits were heard:                               8\n\n\"Behold the great muni! his heart unmoved by hatred. The wicked\nM\u0101ra's host 'gainst him did not prevail. Pure is he and wise,\nloving and full of mercy.                                            9\n\n\"As the rays of the sun drown the darkness of the world, so he\nwho perseveres in his search will find the truth and the truth\nwill enlighten him.\"                                                10\n\n\n\n\nXII.\n\nENLIGHTENMENT.\n\n\nThe Bodhisatta, having put M\u0101ra to flight, gave himself up to\nmeditation. All the miseries of the world, the evils produced by\nevil deeds and the sufferings arising therefrom, passed before\nhis mental eye, and he thought:                                      1\n\n\"Surely if living creatures saw the results of all their evil\ndeeds, they would turn away from them in disgust. But selfhood\nblinds them, and they cling to their obnoxious desires.              2\n\n\"They crave pleasure for themselves and they cause pain to\nothers; when death destroys their individuality, they find no\npeace; their thirst for existence abides and their selfhood\nreappears in new births.                                             3\n\n\"Thus they continue to move in the coil and can find no escape\nfrom the hell of their own making. And how empty are their\npleasures, how vain are their endeavors! Hollow like the\nplantain-tree and without contents like the bubble.                  4\n\n\"The world is full of evil and sorrow, because it is full of\nlust. Men go astray because they think that delusion is better\nthan truth. Rather than truth they follow error, which is\npleasant to look at in the beginning but in the end causes\nanxiety, tribulation, and misery.\"                                   5\n\nAnd the Bodhisatta began to expound the Dharma. The Dharma is the\ntruth. The Dharma is the sacred law. The Dharma is religion. The\nDharma alone can deliver us from error, from wrong and from\nsorrow.                                                              6\n\nPondering on the origin of birth and death, the Enlightened One\nrecognized that ignorance was the root of all evil; and these are\nthe links in the development of life, called the twelve nid\u0101nas:     7\n\nIn the beginning there is existence blind and without knowledge;\nand in this sea of ignorance there are stirrings formative and\norganizing. From stirrings, formative and organizing, rises\nawareness or feelings. Feelings beget organisms that live as\nindividual beings. These organisms develop the six fields, that\nis, the five senses and the mind. The six fields come in contact\nwith things. Contact begets sensation. Sensation creates the\nthirst of individualized being. The thirst of being creates a\ncleaving to things. The cleaving produces the growth and\ncontinuation of selfhood. Selfhood continues in renewed births.\nThe renewed births of selfhood are the cause of suffering, old\nage, sickness, and death. They produce lamentation, anxiety, and\ndespair.                                                             8\n\nThe cause of all sorrow lies at the very beginning; it is hidden\nin the ignorance from which life grows. Remove ignorance and you\nwill destroy the wrong appetences that rise from ignorance;\ndestroy these appetences and you will wipe out the wrong\nperception that rises from them. Destroy wrong perception and\nthere is an end of errors in individualized beings. Destroy the\nerrors in individualized beings and the illusions of the six\nfields will disappear. Destroy illusions and the contact with\nthings will cease to beget misconception. Destroy misconception\nand you do away with thirst. Destroy thirst and you will be free\nof ail morbid cleaving. Remove the cleaving and you destroy the\nselfishness of selfhood. If the selfishness of selfhood is\ndestroyed you will be above birth, old age, disease, and death,\nand you will escape all suffering.                                   9\n\nThe Enlightened One saw the four noble truths which point out the\npath that leads to Nirv\u0101na or the extinction of self:               10\n\nThe first noble truth is the existence of sorrow.                   11\n\nThe second noble truth is the cause of suffering.                   12\n\nThe third noble truth is the cessation of sorrow.                   13\n\nThe fourth noble truth is the eightfold path that leads to the\ncessation of sorrow.                                                14\n\nThis is the Dharma. This is the truth. This is religion. And the\nEnlightened One uttered this stanza:                                15\n\n     \"Through many births I sought in vain\n     The Builder of this House of Pain.\n     Now, Builder, thee I plainly see!\n     This is the last abode for me.\n     Thy gable's yoke and rafters broke,\n     My heart has peace. All lust will cease.\"                      16\n\nThere is self and there is truth. Where self is, truth is not.\nWhere truth is, self is not. Self is the fleeting error of\nsams\u0101ra; it is individual separateness and that egotism which\nbegets envy and hatred. Self is the yearning for pleasure and the\nlust after vanity. Truth is the correct comprehension of things;\nit is the permanent and everlasting, the real in all existence,\nthe bliss of righteousness. 17 The existence of self is an\nillusion, and there is no wrong in this world, no vice, no evil,\nexcept what flows from the assertion of self.                       18\n\nThe attainment of truth is possible only when self is recognized\nas an illusion. Righteousness can be practised only when we have\nfreed our mind from passions of egotism. Perfect peace can dwell\nonly where all vanity has disappeared.                              19\n\nBlessed is he who has understood the Dharma. Blessed is he who\ndoes no harm to his fellow-beings. Blessed is he who overcomes\nwrong and is free from passion. To the highest bliss has he\nattained who has conquered all selfishness and vanity. He has\nbecome the Buddha, the Perfect One, the Blessed One, the Holy\nOne.                                                                20\n\n\n\n\nXIII.\n\nTHE FIRST CONVERTS.\n\n\nThe Blessed One tarried in solitude seven times seven\ndays, enjoying the bliss of emancipation.                            1\n\nAt that time Tapussa and Bhallika, two merchants, came\ntraveling on the road near by, and when they saw the\ngreat samana, majestic and full of peace, they approached\nhim respectfully and offered him rice cakes and honey.               2\n\nThis was the first food that the Enlightened One ate after\nhe attained Buddhahood.                                              3\n\nAnd the Buddha addressed them and pointed out to them\nthe way of salvation. The two merchants, conceiving in\ntheir minds the holiness of the conqueror of M\u0101ra, bowed\ndown in reverence and said: \"We take our refuge, Lord,\nin the Blessed One and in the Dharma.\"                               4\n\nTapussa and Bhallika were the first that became followers\nof the Buddha and they were lay disciples.                           5\n\n\n\n\nXIV.\n\nBRAHM\u0100S REQUEST.\n\n\nThe Blessed One having attained Buddhahood while resting under\nthe shepherd's Nigrodha tree on the banks of the river Nera\u00f1jar\u0101,\npronounced this solemn utterance:                                    1\n\n     \"How blest in happy solitude\n     Is he who hears of truth the call!\n     How blest to be both kind and good,\n     To practice self-restraint to all!\n     How blest from passion to be free,\n     All sensuous joys to let pass by!\n     Yet highest bliss enjoyeth he\n     Who quits the pride of 'I am I.'                                2\n\n\"I have recognized the deepest truth, which is sublime and\npeace-giving, but difficult to understand; for most men move in a\nsphere of worldly interests and find their delight in worldly\ndesires.                                                             3\n\n\"The worldling will not understand the doctrine, for to him there\nis happiness in selfhood only, and the bliss that lies in a\ncomplete surrender to truth is unintelligible to him.                4\n\n\"He will call resignation what to the enlightened mind is the\npurest joy. He will see annihilation where the perfected one\nfinds immortality. He will regard as death what the conqueror of\nself knows to be life everlasting.                                   5\n\n\"The truth remains hidden from him who is in the bondage of hate\nand desire. Nirv\u0101na remains incomprehensible and mysterious to\nthe vulgar whose minds are beclouded with worldly interests.\nShould I preach the doctrine and mankind not comprehend it, it\nwould bring me only fatigue and trouble.\"                            6\n\nM\u0101ra, the Evil One, on hearing the words of the Blessed Buddha,\napproached and said: \"Be greeted, thou Holy One. Thou hast\nattained the highest bliss and it is time for thee to enter into\nthe final Nirv\u0101na.\"                                                  7\n\nThen Brahm\u0101 Sahampati descended from the heavens and, having\nworshipped the Blessed One, said:                                    8\n\n\"Alas! the world must perish, should the Holy One, the Tath\u0101gata,\ndecide not to teach the Dharma.                                      9\n\n\"Be merciful to those that struggle; have compassion upon the\nsufferers; pity the creatures who are hopelessly entangled in the\nsnares of sorrow.                                                   10\n\n\"There are some beings that are almost free from the dust of\nworldliness. If they hear not the doctrine preached, they will be\nlost. But if they hear it, they will believe and be saved.\"         11\n\nThe Blessed One, full of compassion, looked with the eye of a\nBuddha upon all sentient creatures, and he saw among them beings\nwhose minds were but scarcely covered by the dust of worldliness,\nwho were of good disposition and easy to instruct. He saw some\nwho were conscious of the dangers of lust and wrong doing.          12\n\nAnd the Blessed One said to Brahm\u0101 Sahampati: \"Wide open be the\ndoor of immortality to all who have ears to hear. May they\nreceive the Dharma with faith.\"                                     13\n\nAnd the Blessed One turned to M\u0101ra, saying: \"I shall not pass\ninto the final Nirv\u0101na, O Evil One, until there be not only\nbrethren and sisters of an Order, but also lay-disciples of both\nsexes, who shall have become true hearers, wise, well trained,\nready and learned, versed in the scriptures, fulfilling all the\ngreater and lesser duties, correct in life, walking according to\nthe precepts--until they, having thus themselves learned the\ndoctrine, shall be able to give information to others concerning\nit, preach it, make it known, establish it, open it, minutely\nexplain it, and make it clear--until they, when others start\nvain doctrines, shall be able to vanquish and refute them, and so\nto spread the wonderworking truth abroad. I shall not die until\nthe pure religion of truth shall have become successful,\nprosperous, widespread, and popular in all its full\nextent--until, in a word, it shall have been well proclaimed\namong men!\"                                                         14\n\nThen Brahm\u0101 Sahampati understood that the Blessed One had granted\nhis request and would preach the doctrine.                          15\n\n\n\nTHE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.\n\n\n\n\nXV.\n\nUPAKA.\n\n\nNow the Blessed One thought: \"To whom shall I preach the doctrine\nfirst? My old teachers are dead. They would have received the\ngood news with joy. But my five disciples are still alive. I\nshall go to them, and to them shall I first proclaim the gospel\nof deliverance.\"                                                     1\n\nAt that time the five bhikkhus dwelt in the Deer Park at Benares,\nand the Blessed One rose and journeyed to their abode, not\nthinking of their unkindness in having left him at a time when he\nwas most in need of their sympathy and help, but mindful only of\nthe services which they had ministered unto him, and pitying them\nfor the austerities which they practised in vain.                    2\n\nUpaka, a young Brahman and a Jain, a former acquaintance of\nSiddhattha, saw the Blessed One while he journeyed to Benares,\nand, amazed at the majesty and sublime joyfulness of his\nappearance, said: \"Thy countenance, friend, is serene; thine eyes\nare bright and indicate purity and blessedness.\"                     3\n\nThe holy Buddha replied: \"I have obtained deliverance by the\nextinction of self. My body is chastened, my mind is free from\ndesire, and the deepest truth has taken abode in my heart. I have\nobtained Nirvana, and this is the reason that my countenance is\nserene and my eyes are bright. I now desire to found the kingdom\nof truth upon earth, to give light to those who are enshrouded in\ndarkness and to open the gate of deathlessness.\"                     4\n\nUpaka replied: \"Thou professest then, friend, to be Jina, the\nconqueror of the world, the absolute one and the holy one.\"          5\n\nThe Blessed One said: \"Jinas are all those who have conquered\nself and the passions of self, those alone are victors who\ncontrol their minds and abstain from evil. Therefore, Upaka, I am\nthe Jina.\"                                                           6\n\nUpaka shook his head. \"Venerable Gotama,\" he said, \"thy way lies\nyonder,\" and taking another road, he went away.                      7\n\n\n\n\nXVI.\n\nTHE SERMON AT BENARES.\n\n\nOn seeing their old teacher approach, the five bhikkhus agreed\namong themselves not to salute him, nor to address him as a\nmaster, but by his name only. \"For,\" so they said, \"he has broken\nhis vow and has abandoned holiness. He is no bhikkhu but Gotama,\nand Gotama has become a man who lives in abundance and indulges\nin the pleasures of worldliness.\"                                    1\n\nBut when the Blessed One approached in a dignified manner, they\ninvoluntarily rose from their seats and greeted him in spite of\ntheir resolution. Still they called him by his name and addressed\nhim as \"friend Gotama.\"                                              2\n\nWhen they had thus received the Blessed One, he said: \"Do not\ncall the Tath\u0101gata by his name nor address him as 'friend,' for\nhe is the Buddha, the Holy One. The Buddha looks with a kind\nheart equally on all living beings, and they therefore call him\n'Father.' To disrespect a father is wrong; to despise him, is\nwicked.                                                              3\n\n\"The Tath\u0101gata,\" the Buddha continued, \"does not seek salvation\nin austerities, but neither does he for that reason indulge in\nworldly pleasures, nor live in abundance. The Tath\u0101gata has found\nthe middle path.                                                     4\n\n\"There are two extremes, O bhikkhus, which the man who has given\nup the world ought not to follow--the habitual practice, on the\none hand, of self-indulgence which is unworthy, vain and fit only\nfor the worldly-minded--and the habitual practice, on the other\nhand, of self-mortification, which is painful, useless and\nunprofitable.                                                        5\n\n\"Neither abstinence from fish or flesh, nor going naked, nor\nshaving the head, nor wearing matted hair, nor dressing in a\nrough garment, nor covering oneself with dirt, nor sacrificing to\nAgni, will cleanse a man who is not free from delusions.             6\n\n\"Reading the Vedas, making offerings to priests, or sacrifices to\nthe gods, self-mortification by heat or cold, and many such\npenances performed for the sake of immortality, these do not\ncleanse the man who is not free from delusions. 7\n\n\"Anger, drunkenness, obstinacy, bigotry, deception, envy,\nself-praise, disparaging others, superciliousness and evil\nintentions constitute uncleanness; not verily the eating of\nflesh.                                                               8\n\n\"A middle path, O bhikkhus, avoiding the two extremes, has been\ndiscovered by the Tath\u0101gata--a path which opens the eyes, and\nbestows understanding, which leads to peace of mind, to the\nhigher wisdom, to full enlightenment, to Nirv\u0101na!                    9\n\n\"What is that middle path, O bhikkhus, avoiding these two\nextremes, discovered by the Tath\u0101gata--that path which opens the\neyes, and bestows understanding, which leads to peace of mind, to\nthe higher wisdom, to full enlightenment, to Nirv\u0101na?               10\n\n\"Let me teach you, O bhikkhus, the middle path, which keeps aloof\nfrom both extremes. By suffering, the emaciated devotee produces\nconfusion and sickly thoughts in his mind. Mortification is not\nconducive even to worldly knowledge; how much less to a triumph\nover the senses!                                                    11\n\n\"He who fills his lamp with water will not dispel the darkness,\nand he who tries to light a fire with rotten wood will fail. And\nhow can any one be free from self by leading a wretched life, if\nhe does not succeed in quenching the fires of lust, if he still\nhankers after either worldly or heavenly pleasures. But he in\nwhom self has become extinct is free from lust; he will desire\nneither worldly nor heavenly pleasures, and the satisfaction of\nhis natural wants will not defile him. However, let him be\nmoderate, let him eat and drink according to the needs of the\nbody.                                                               12\n\n\"Sensuality is enervating; the self-indulgent man is a slave to\nhis passions, and pleasure-seeking is degrading and vulgar. 13\n\n\"But to satisfy the necessities of life is not evil. To keep the\nbody in good health is a duty, for otherwise we shall not be able\nto trim the lamp of wisdom, and keep our mind strong and clear.\nWater surrounds the lotus-flower, but does not wet its petals.      14\n\n\"This is the middle path, O bhikkhus, that keeps aloof from both\nextremes.\"                                                          15\n\nAnd the Blessed One spoke kindly to his disciples, pitying them\nfor their errors, and pointing out the uselessness of their\nendeavors, and the ice of ill-will that chilled their hearts\nmelted away under the gentle warmth of the Master's persuasion.     16\n\nNow the Blessed One set the wheel of the most excellent law\nrolling, and he began to preach to the five bhikkhus, opening to\nthem the gate of immortality, and showing them the bliss of\nNirv\u0101na.                                                            17\n\nThe Buddha said:                                                    18\n\n\"The spokes of the wheel are the rules of pure conduct: justice\nis the uniformity of their length; wisdom is the tire; modesty\nand thoughtfulness are the hub in which the immovable axle of\ntruth is fixed.                                                     19\n\n\"He who recognizes the existence of suffering, its cause, its\nremedy, and its cessation has fathomed the four noble truths. He\nwill walk in the right path.                                        20\n\n\"Right views will be the torch to light his way. Right\naspirations will be his guide. Right speech will be his\ndwelling-place on the road. His gait will be straight, for it is\nright behavior. His refreshments will be the right way of earning\nhis livelihood. Right efforts will be his steps: right thoughts\nhis breath; and right contemplation will give him the peace that\nfollows in his footprints.                                          21\n\n\"Now, this, O bhikkhus, is the noble truth concerning suffering:    22\n\n\"Birth is attended with pain, decay is painful, disease is\npainful, death is painful. Union with the unpleasant is painful,\npainful is separation from the pleasant; and any craving that is\nunsatisfied, that too is painful. In brief, bodily conditions\nwhich spring from attachment are painful.                           23\n\n\"This, then, O bhikkhus, is the noble truth concerning suffering.   24\n\n\"Now this, O bhikkhus, is the noble truth concerning the origin\nof suffering:                                                       25\n\n\"Verily, it is that craving which causes the renewal of\nexistence, accompanied by sensual delight, seeking satisfaction\nnow here, now there, the craving for the gratification of the\npassions, the craving for a future life, and the craving for\nhappiness in this life.                                             26\n\n\"This, then, O bhikkhus, is the noble truth concerning the origin\nof suffering.                                                       27\n\n\"Now this, O bhikkhus, is the noble truth concerning the\ndestruction of suffering:                                           28\n\n\"Verily, it is the destruction, in which no passion remains, of\nthis very thirst; it is the laying aside of, the being free from,\nthe dwelling no longer upon this thirst.                            29\n\n\"This, then, O bhikkhus, is the noble truth concerning the\ndestruction of suffering.                                           30\n\n\"Now this, O bhikkhus, is the noble truth concerning the way\nwhich leads to the destruction of sorrow. Verily! it is this\nnoble eightfold path; that is to say:                               31\n\n\"Right views; right aspirations; right speech; right behavior;\nright livelihood; right effort; right thoughts; and right\ncontemplation.                                                      32\n\n\"This, then, O bhikkhus, is the noble truth concerning the\ndestruction of sorrow.                                              33\n\n\"By the practice of lovingkindness I have attained liberation of\nheart, and thus I am assured that I shall never return in renewed\nbirths. I have even now attained Nirv\u0101na.                           34\n\nAnd when the Blessed One had thus set the royal chariot-wheel of\ntruth rolling onward, a rapture thrilled through all the\nuniverses.                                                          35\n\nThe devas left their heavenly abodes to listen to the sweetness\nof the truth; the saints that had parted from life crowded around\nthe great teacher to receive the glad tidings; even the animals\nof the earth felt the bliss that rested upon the words of the\nTath\u0101gata: and all the creatures of the host of sentient beings,\ngods, men, and beasts, hearing the message of deliverance,\nreceived and understood it in their own language.                   36\n\nAnd when the doctrine was propounded, the venerable Konda\u00f1\u00f1a, the\noldest one among the five bhikkhus, discerned the truth with his\nmental eye, and he said: \"Truly, O Buddha, our Lord, thou hast\nfound the truth!\" Then the other bhikkhus too, joined him and\nexclaimed: \"Truly, thou art the Buddha, thou hast found the\ntruth.\"                                                             37\n\nAnd the devas and saints and all the good spirits of the departed\ngenerations that had listened to the sermon of the Tath\u0101gata,\njoyfully received the doctrine and shouted: \"Truly, the Blessed\nOne has founded the kingdom of righteousness. The Blessed One has\nmoved the earth; he has set the wheel of Truth rolling, which by\nno one in the universe, be he god or man, can ever be turned\nback. The kingdom of Truth will be preached upon earth; it will\nspread; and righteousness, good-will, and peace will reign among\nmankind.\"                                                           38\n\n\n\n\nXVII.\n\nTHE SANGHA.\n\n\nHaving pointed out to the five bhikkhus the truth, the Buddha\nsaid:                                                                1\n\n\"A man that stands alone, having decided to obey the truth, may\nbe weak and slip back into his old ways. Therefore, stand ye\ntogether, assist one another, and strengthen one another's\nefforts.                                                             2\n\n\"Be like unto brothers; one in love, one in holiness, and one in\nyour zeal for the truth.                                             3\n\n\"Spread the truth and preach the doctrine in all quarters of the\nworld, so that in the end all living creatures will be citizens\nof the kingdom of righteousness.                                     4\n\n\"This is the holy brotherhood; this is the church, the\ncongregation of the saints of the Buddha; this is the Sangha that\nestablishes a communion among all those who have taken their\nrefuge in the Buddha.\"                                               5\n\nAnd Konda\u00f1\u00f1a was the first disciple of the Buddha who had\nthoroughly grasped the doctrine of the Holy One, and the\nTath\u0101gata looking into his heart said: \"Truly, Konda\u00f1\u00f1a has\nunderstood the truth.\" Hence the venerable Konda\u00f1\u00f1a received the\nname \"A\u00f1\u00f1ata-Konda\u00f1\u00f1a,\" that is, \"Konda\u00f1\u00f1a who has understood the\ndoctrine.\"                                                           6\n\nThen the venerable Konda\u00f1\u00f1a spoke to the Buddha and said: \"Lord,\nlet us receive the ordination from the Blessed One.\"                 7\n\nAnd the Buddha said: \"Come, O bhikkhus! Well taught is the\ndoctrine. Lead a holy life for the extinction of suffering.\"         8\n\nThen Konda\u00f1\u00f1a and the other bhikkhus uttered three times these\nsolemn vows:                                                         9\n\n\"To the Buddha will I look in faith: He, the Perfect One, is holy\nand supreme. The Buddha conveys to us instruction, wisdom, and\nsalvation; he is the Blessed One, who knows the law of being; he\nis the Lord of the world, who yoketh men like oxen, the Teacher\nof gods and men, the Exalted Buddha. Therefore, to the Buddha\nwill I look in faith.                                               10\n\n\"To the doctrine will I look in faith: well-preached is the\ndoctrine by the Exalted One. The doctrine has been revealed so as\nto become visible; the doctrine is above time and space. The\ndoctrine is not based upon hearsay, it means 'Come and see'; the\ndoctrine leads to welfare; the doctrine is recognized by the wise\nin their own hearts. Therefore to the doctrine will I look in\nfaith.                                                              11\n\n\"To the community will I look in faith; the community of the\nBuddha's disciples instructs us how to lead a life of\nrighteousness; the community of the Buddha's disciples teaches us\nhow to exercise honesty and justice; the community of the\nBuddha's disciples shows us how to practise the truth. They form\na brotherhood in kindness and charity, and their saints are\nworthy of reverence. The community of the Buddha's disciples is\nfounded as a holy brotherhood in which men bind themselves\ntogether to teach the behests of rectitude and to do good.\nTherefore, to the community will I look in faith.\"                  12\n\nAnd the gospel of the Blessed One increased from day to day, and\nmany people came to hear him and to accept the ordination to lead\nthenceforth a holy life for the sake of the extinction of\nsuffering.                                                          13\n\nAnd the Blessed One seeing that it was impossible to attend to\nall who wanted to hear the truth and receive the ordination, sent\nout from the number of his disciples such as were to preach the\nDharma and said unto them:                                          14\n\n\"The Dharma and the Vinaya proclaimed by the Tath\u0101gata shine\nforth when they are displayed, and not when they are concealed.\nBut let not this doctrine, so full of truth and so excellent,\nfall into the hands of those unworthy of it, where it would be\ndespised and contemned, treated shamefully, ridiculed and\ncensured.                                                           15\n\n\"I now grant you, O bhikkhus, this permission. Confer henceforth\nin the different countries the ordination upon those who are\neager to receive it, when you find them worthy.                     16\n\n\"Go ye now, O bhikkhus, for the benefit of the many, for the\nwelfare of mankind, out of compassion for the world. Preach the\ndoctrine which is glorious in the beginning, glorious in the\nmiddle, and glorious in the end, in the spirit as well as in the\nletter. There are beings whose eyes are scarcely covered with\ndust, but if the doctrine is not preached to them they cannot\nattain salvation. Proclaim to them a life of holiness. They will\nunderstand the doctrine and accept it.\"                             17\n\nAnd it became an established custom that the bhikkhus went out\npreaching while the weather was good, but in the rainy season\nthey came together again and joined their master, to listen to\nthe exhortations of the Tath\u0101gata.                                  18\n\n\n\n\nXVIII.\n\nYASA, THE YOUTH OF BENARES.\n\n\nAt that time there was in Benares a noble youth, Yasa by name,\nthe son of a wealthy merchant. Troubled in his mind about the\nsorrows of the world, he secretly rose up in the night and stole\naway to the Blessed One.                                             1\n\nThe Blessed One saw Yasa, the noble youth, coming from afar. And\nYasa approached and exclaimed: \"Alas, what distress! What\ntribulations!\"                                                       2\n\nThe Blessed One said to Yasa: \"Here is no distress; here are no\ntribulations. Come to me and I will teach you the truth, and the\ntruth will dispel your sorrows.\"                                     3\n\nAnd when Yasa, the noble youth, heard that there were neither\ndistress, nor tribulations, nor sorrows, his heart was comforted.\nHe went into the place where the Blessed One was, and sat down\nnear him.                                                            4\n\nThen the Blessed One preached about charity and morality. He\nexplained the vanity of the thought \"I am\"; the dangers of\ndesire, and the necessity of avoiding the evils of life in order\nto walk on the path of deliverance.                                  5\n\nInstead of disgust with the world, Yasa felt the cooling stream\nof holy wisdom, and, having obtained the pure and spotless eye of\ntruth, he looked at his person, richly adorned with pearls and\nprecious stones, and his heart was filled with shame.                6\n\nThe Tath\u0101gata, knowing his inward thoughts, said:                    7\n\n\"Though a person be ornamented with jewels, the heart may have\nconquered the senses. The outward form does not constitute\nreligion or affect the mind. Thus the body of a samana may wear\nan ascetic's garb while his mind is immersed in worldliness.         8\n\n\"A man that dwells in lonely woods and yet covets worldly\nvanities, is a worldling, while the man in worldly garments may\nlet his heart soar high to heavenly thoughts.                        9\n\n\"There is no distinction between the layman and the hermit, if\nbut both have banished the thought of self.\"                        10\n\nSeeing that Yasa was ready to enter upon the path, the Blessed\nOne said to him: \"Follow me!\" And Yasa joined the brotherhood,\nand having put on a bhikkhu's robe, received the ordination.        11\n\nWhile the Blessed One and Yasa were discussing the doctrine,\nYasa's father passed by in search of his son; and in passing he\nasked the Blessed One: \"Pray, Lord, hast thou seen Yasa, my son?\"   12\n\nAnd the Buddha said to Yasa's father: \"Come in, sir, thou wilt\nfind thy son\"; and Yasa's father became full of joy and he\nentered. He sat down near his son, but his eyes were holden and\nhe knew him not; and the Lord began to preach. And Yasa's father,\nunderstanding the doctrine of the Blessed One, said:                13\n\n\"Glorious is the truth, O Lord! The Buddha, the Holy One, our\nMaster, sets up what has been overturned; he reveals what has\nbeen hidden; he points out the way to the wanderer who has gone\nastray; he lights a lamp in the darkness so that all who have\neyes to see can discern the things that surround them. I take\nrefuge in the Buddha, our Lord: I take refuge in the doctrine\nrevealed by him: I take refuge in the brotherhood which he has\nfounded. May the Blessed One receive me from this day forth while\nmy life lasts as a lay disciple who has taken refuge in him.\"       14\n\nYasa's father was the first lay-member who became the first lay\ndisciple of the Buddha by pronouncing the threefold formula of\nrefuge.                                                             15\n\nWhen the wealthy merchant had taken refuge in the Buddha, his\neyes were opened and he saw his son sitting at his side in a\nbhikkhu's robe. \"My son, Yasa,\" he said, \"thy mother is absorbed\nin lamentation and grief. Return home and restore thy mother to\nlife.\"                                                              16\n\nThen Yasa looked at the Blessed One, and the Blessed One said:\n\"Should Yasa return to the world and enjoy the pleasures of a\nworldly life as he did before?\"                                     17\n\nAnd Yasa's father replied: \"If Yasa, my son, finds it a gain to\nstay with thee, let him stay. He has become delivered from the\nbondage of worldliness.\"                                            18\n\nWhen the Blessed One had cheered their hearts with words of truth\nand righteousness, Yasa's father said: \"May the Blessed One, O\nLord, consent to take his meal with me together with Yasa as his\nattendant?\"                                                         19\n\nThe Blessed One, having donned his robes, took his alms-bowl and\nwent with Yasa to the house of the rich merchant. When they had\narrived there, the mother and also the former wife of Yasa\nsaluted the Blessed One and sat down near him.                      20\n\nThen the Blessed One preached, and the women having understood\nhis doctrine, exclaimed: \"Glorious is the truth, O Lord! We take\nrefuge in the Buddha, our Lord. We take refuge in the doctrine\nrevealed by him. We take refuge in the brotherhood which has been\nfounded by him. May the Blessed One receive us from this day\nforth while our life lasts as lay disciples who have taken refuge\nin him.\"                                                            21\n\nThe mother and the wife of Yasa, the noble youth of Benares, were\nthe first women who became lay disciples and took their refuge in\nthe Buddha.                                                         22\n\nNow there were four friends of Yasa belonging to the wealthy\nfamilies of Benares. Their names were Vimala, Sub\u0101hu, Pu\u00f1\u00f1aji,\nand Gavampati.                                                      23\n\nWhen Yasa's friends heard that Yasa had cut off his hair and put\non bhikkhu robes to give up the world and go forth into\nhomelessness, they thought: \"Surely that cannot be a common\ndoctrine, that must be a noble renunciation of the world, if\nYasa, whom we know to be good and wise, has shaved his hair and\nput on bhikkhu robes to give up the world and go forth into\nhomelessness.\"                                                      24\n\nAnd they went to Yasa, and Yasa addressed the Blessed One,\nsaying: \"May the Blessed One administer exhortation and\ninstruction to these four friends of mine.\" And the Blessed One\npreached to them, and Yasa's friends accepted the doctrine and\ntook refuge in the Buddha, the Dharma, and the Sangha.              25\n\n\n\n\nXIX\n\nKASSAPA.\n\n\nAt that time there lived in Uruvel\u0101 the Jatilas, Brahman hermits\nwith matted hair, worshipping the fire and keeping a fire-dragon;\nand Kassapa was their chief.                                         1\n\nKassapa was renowned throughout all India, and his name was\nhonored as one of the wisest men on earth and an authority on\nreligion.                                                            2\n\nAnd the Blessed One went to Kassapa of Uruvel\u0101, the Jatila, and\nsaid: \"Let me stay a night in the room where you keep your sacred\nfire.\"                                                               3\n\nKassapa, seeing the Blessed One in his majesty and beauty,\nthought to himself: \"This is a great muni and a noble teacher.\nShould he stay over night in the room where the sacred fire is\nkept, the serpent will bite him and he will die.\" And he said: \"I\ndo not object to your staying over-night in the room where the\nsacred fire is kept, but the serpent lives there; he will kill\nyou and I should be sorry to see you perish.\"                        4\n\nBut the Buddha insisted and Kassapa admitted him to the room\nwhere the sacred fire was kept.                                      5\n\nAnd the Blessed One sat down with his body erect, surrounding\nhimself with watchfulness.                                           6\n\nIn the night the dragon came to the Buddha, belching forth in\nrage his fiery poison, and filling the air with burning vapor,\nbut could do him no harm, and the fire consumed itself while the\nWorld-honored One remained composed. And the venomous fiend\nbecame very wroth so that he died in his anger.                      7\n\nWhen Kassapa saw the light shining forth from the room he said:\n\"Alas, what misery! Truly, the countenance of Gotama the great\nSakyamuni is beautiful, but the serpent will destroy him.\"           8\n\nIn the morning the Blessed One showed the dead body of the fiend\nto Kassapa, saying: \"His fire has been conquered by my fire.\"        9\n\nAnd Kassapa thought to himself. \"Sakyamuni is a great samana and\npossesses high powers, but he is not holy like me.\"                 10\n\nThere was in those days a festival, and Kassapa thought: \"The\npeople will come hither from all parts of the country and will\nsee the great Sakyamuni. When he speaks to them, they will\nbelieve in him and abandon me.\" And he grew envious.                11\n\nWhen the day of the festival arrived, the Blessed One retired and\ndid not come to Kassapa. And Kassapa went to the Buddha on the\nnext morning and said: \"Why did the great Sakyamuni not come?\"      12\n\nThe Tath\u0101gata replied: \"Didst thou not think, O Kassapa, that it\nwould be better if I stayed away from the festival?\"                13\n\nAnd Kassapa was astonished and thought: \"Great is Sakyamuni; he\ncan read my most secret thoughts, but he is not holy like me.\"      14\n\nAnd the Blessed One addressed Kassapa and said: \"Thou seest the\ntruth, but acceptest it not because of the envy that dwells in\nthy heart. Is envy holiness? Envy is the last remnant of self\nthat has remained in thy mind. Thou art not holy, Kassapa; thou\nhast not yet entered the path.\"                                     15\n\nAnd Kassapa gave up his resistance. His envy disappeared, and,\nbowing down before the Blessed One, he said: \"Lord, our Master,\nlet me receive the ordination from tin. Blessed One.\"               16\n\nAnd the Blessed One said: \"Thou, Kassapa, art chief of the\nJatilas. Go, then, first and inform them of thine intention, and\nlet them do as thou thinkest fit.\"                                  17\n\nThen Kassapa went to the Jatilas and said: \"I am anxious to lead\na religious life under the direction of the great Sakyamuni, who\nis the Enlightened One, the Buddha. Do as ye think best.\"           18\n\nAnd the Jatilas replied: \"We have conceived a profound affection\nfor the great Sakyamuni, and if thou wilt join his brotherhood,\nwe will do likewise.\"                                               19\n\nThe Jatilas of Uruvel\u0101 now flung their paraphernalia of\nfire-worship into the river and went to the Blessed One.            20\n\nNadi Kassapa and Gay\u0101 Kassapa, brothers of the great Uruvel\u0101\nKassapa, powerful men and chieftains among the people, were\ndwelling below on the stream, and when they saw the instruments\nused in fire-worship floating in the river, they said: \"Something\nhas happened to our brother.\" And they came with their folk to\nUruvel\u0101. Hearing what had happened, they, too, went to the\nBuddha.                                                             21\n\nThe Blessed One, seeing that the Jatilas of Nadi and Gay\u0101, who\nhad practised severe austerities and worshipped fire, were now\ncome to him, preached a sermon on fire, and said:                   22\n\n\"Everything, O Jatilas, is burning. The eye is burning, all the\nsenses are burning, thoughts are burning. They are burning with\nthe fire of lust. There is anger, there is ignorance, there is\nhatred, and as long as the fire finds inflammable things upon\nwhich it can feed, so long will it burn, and there will be birth\nand death, decay, grief, lamentation, suffering, despair, and\nsorrow. Considering this, a disciple of the Dharma will see the\nfour noble truths and walk in the eightfold path of holiness. He\nwill become wary of his eye, wary of all his senses, wary of his\nthoughts. He will divest himself of passion and become free. He\nwill be delivered from selfishness and attain the blessed state\nof Nirv\u0101na.\"                                                        23\n\nAnd the Jatilas rejoiced and took refuge in the Buddha, the\nDharma, and the Sangha.                                             24\n\n\n\n\nXX\n\nTHE SERMON AT R\u0100JAGAHA.\n\n\nAnd the Blessed One having dwelt some time in Uruvel\u0101 went forth\nto R\u0101jagaha, accompanied by a great number of bhikkhus, many of\nwhom had been Jatilas before; and the great Kassapa, chief of the\nJatilas and formerly a fireworshipper, went with him.                1\n\nWhen the Magadha king, Seniya Bimbis\u0101ra, heard of the arrival of\nGotama Sakyamuni, of whom the people said, \"He is the Holy One,\nthe blessed Buddha, guiding men as a driver curbs bullocks, the\nteacher of high and low,\" he went out surrounded with his\ncounsellors and generals and came to the grove where the Blessed\nOne was. 2\n\nThere they saw the Blessed One in the company of Kassapa, the\ngreat religious teacher of the Jatilas, and they were astonished\nand thought: \"Has the great Sakyamuni placed himself under the\nspiritual direction of Kassapa, or has Kassapa become a disciple\nof Gotama?\"                                                          3\n\nAnd the Tath\u0101gata, reading the thoughts of the people, said to\nKassapa: \"What knowledge hast thou gained, O Kassapa, and what\nhas induced thee to renounce the sacred fire and give up thine\naustere penances?\"                                                   4\n\nKassapa said: \"The profit I derived from adoring the fire was\ncontinuance in the wheel of individuality with all its sorrows\nand vanities. This service I have cast away, and instead of\ncontinuing penances and sacrifices I have gone in quest of the\nhighest Nirv\u0101na. Since I have seen the light of truth, I have\nabandoned worshipping the fire.\"                                     5\n\nThe Buddha, perceiving that the whole assembly was ready as a\nvessel to receive the doctrine, spoke thus to Bimbis\u0101ra the king:    6\n\n\"He who knows the nature of self and understands how the senses\nact, finds no room for selfishness, and thus he will attain\npeace unending. The world holds the thought of self, and from\nthis arises false apprehension.                                      7\n\n\"Some say that the self endures after death, some say it\nperishes. Both are wrong and their error is most grievous.           8\n\n\"For if they say the self is perishable, the fruit they strive\nfor will perish too, and at some time there will be no hereafter.\nGood and evil would be indifferent. This salvation from\nselfishness is without merit.                                        9\n\n\"When some, on the other hand, say the self will not perish, then\nin the midst of all life and death there is but one identity\nunborn and undying. If such is their self, then it is perfect and\ncannot be perfected by deeds. The lasting, imperishable self\ncould never be changed. The self would be lord and master, and\nthere would be no use in perfecting the perfect; moral aims and\nsalvation would be unnecessary.                                     10\n\n\"But now we see the marks of joy and sorrow. Where is any\nconstancy? If there is no permanent self that does our deeds,\nthen there is no self; there is no actor behind our actions, no\nperceiver behind our perception, no lord behind our deeds.          11\n\n\"Now attend and listen: The senses meet the object and from their\ncontact sensation is born. Thence results recollection. Thus, as\nthe sun's power through a burning-glass causes fire to appear, so\nthrough the cognizance born of sense and object, the mind\noriginates and with it the ego, the thought of self, whom some\nBrahman teachers call the lord. The shoot springs from the seed;\nthe seed is not the shoot; both are not one and the same, but\nsuccessive phases in a continuous growth. Such is the birth of\nanimated life.                                                      12\n\n\"Ye that are slaves of the self and toil in its service from morn\nuntil night, ye that live in constant fear of birth, old age,\nsickness, and death, receive the good tidings that your cruel\nmaster exists not.                                                  13\n\n\"Self is an error, an illusion, a dream. Open your eyes and\nawaken. See things as they are and ye will be comforted.            14\n\n\"He who is awake will no longer be afraid of nightmares. He who\nhas recognized the nature of the rope that seemed to be a serpent\nwill cease to tremble.                                              15\n\n\"He who has found there is no self will let go all the lusts and\ndesires of egotism.                                                 16\n\n\"The cleaving to things, covetousness, and sensuality inherited\nfrom former existences, are the causes of the misery and vanity\nin the world.                                                       17\n\n\"Surrender the grasping disposition of selfishness, and you will\nattain to that calm state of mind which conveys perfect peace,\ngoodness, and wisdom.\"                                              18\n\nAnd the Buddha breathed forth this solemn utterance:                19\n\n     \"Do not deceive, do not despise\n     Each other, anywhere.\n     Do not be angry, nor should ye\n     Secret resentment bear;\n     For as a mother risks her life\n     And watches o'er her child,\n     So boundless be your love to all,\n     So tender, kind and mild.                                      20\n\n     \"Yea, cherish good-will right and left,\n     All round, early and late,\n     And without hindrance, without stint,\n     From envy free and hate,\n     While standing, walking, sitting down,\n     Whate'er you have in mind,\n     The rule of life that's always best\n     Is to be loving-kind.                                          21\n\n\"Gifts are great, the founding of vih\u0101ras is meritorious,\nmeditations and religious exercises pacify the heart,\ncomprehension of the truth leads to Nirv\u0101na, but greater than\nall is lovingkindness. As the light of the moon is sixteen times\nstronger than the light of all the stars, so lovingkindness is\nsixteen times more efficacious in liberating the heart than all\nother religious accomplishments taken together.                     22\n\n\"This state of heart is the best in the world. Let a man remain\nsteadfast in it while he is awake, whether he is standing,\nwalking, sitting, or lying down.\"                                   23\n\nWhen the Enlightened One had finished his sermon, the Magadha\nking said to the Blessed One:                                       24\n\n\"In former days, Lord, when I was a prince, I cherished five\nwishes. I wished: O, that I might be inaugurated as a king. This\nwas my first wish, and it has been fulfilled. Further, I wished:\nMight the Holy Buddha, the Perfect One, appear on earth while I\nrule and might he come to my kingdom. This was my second wish and\nit is fulfilled now. Further I wished: Might I pay my respects to\nhim. This was my third wish and it is fulfilled now. The fourth\nwish was: Might the Blessed One preach the doctrine to me, and\nthis is fulfilled now. The greatest wish, however, was the fifth\nwish: Might I understand the doctrine of the Blessed One. And\nthis wish is fulfilled too.                                         25\n\n\"Glorious Lord! Most glorious is the truth preached by the\nTath\u0101gata! Our Lord, the Buddha, sets up what has been\noverturned; he reveals what has been hidden; he points out the\nway to the wanderer who has gone astray; he lights a lamp in the\ndarkness so that those who have eyes to see may see.                26\n\n\"I take my refuge in the Buddha. I take my refuge in the Dharma.\nI take my refuge in the Sangha.\"                                    27\n\nThe Tath\u0101gata, by the exercise of his virtue and by wisdom,\nshowed his unlimited spiritual power. He subdued and harmonized\nall minds. He made them see and accept the truth, and throughout\nthe kingdom the seeds of virtue were sown.                          28\n\n\n\n\nXXI\n\nTHE KING'S GIFT.\n\n\nThe king, having taken his refuge in the Buddha, invited the\nTath\u0101gata to his palace, saying: \"Will the Blessed One consent to\ntake his meal with me to-morrow together with the fraternity of\nbhikkhus?\"                                                           1\n\nThe next morning Seniya Bimbis\u0101ra, the king, announced to the\nBlessed One that it was time for taking food: \"Thou art my most\nwelcome guest, O Lord of the world, come; the meal is prepared.\"     2\n\nAnd the Blessed One having donned his robes, took his alms-bowl\nand, together with a great number of bhikkhus, entered the city\nof R\u0101jagaha.                                                         3\n\nSakka, the king of the Devas, assuming the appearance of a young\nBrahman, walked in front, and said:                                  4\n\n\"He who teaches self-control with those who have learned\nself-control; the redeemer with those whom he has redeemed; the\nBlessed One with those to whom he has given peace, is entering\nR\u0101jagaha! Hail to the Buddha, our Lord! Honor to his name and\nblessings to all who take refuge in him.\" And Sakka intoned this\nstanza:                                                              5\n\n     \"So blest is an age in which Buddhas arise,\n     So blest is the truth's proclamation.\n     So blest is the Sangha, concordant and wise,\n     So blest a devout congregation!                                 6\n\n     \"And if by all the truth were known,\n     More seeds of kindness would be sown,\n     And richer crops of good deeds grown.\"                          7\n\nWhen the Blessed One had finished his meal, and had cleansed his\nbowl and his hands, the king sat down near him and thought:          8\n\n\"Where may I find a place for the Blessed One to live in, not too\nfar from the town and not too near, suitable for going and\ncoming, easily accessible to all people who want to see him, a\nplace that is by day not too crowded and by night not exposed to\nnoise, wholesome and well fitted for a retired life? There is my\npleasure-garden, the bamboo grove Veluvana, fulfilling all these\nconditions. I shall offer it to the brotherhood whose head is the\nBuddha.\"                                                             9\n\nThe king dedicated his garden to the brotherhood, saying: \"May\nthe Blessed One accept my gift.\"                                    10\n\nThen the Blessed One, having silently shown his consent and\nhaving gladdened and edified the Magadha king by religious\ndiscourse, rose from his seat and went away.                        11\n\n\n\n\nXXII.\n\nS\u0100RIPUTTA AND MOGGALL\u0100NA.\n\n\nAt that time S\u0101riputta and Moggall\u0101na, two Brahmans and chiefs of\nthe followers of Sa\u00f1jaya, led a religious life. They had promised\neach other: \"He who first attains Nirv\u0101na shall tell the other\none.\"                                                                1\n\nS\u0101riputta seeing the venerable Assaji begging for alms, modestly\nkeeping his eyes to the ground and dignified in deportment,[1]\nexclaimed: \"Truly this samana has entered the right path; I will\nask him in whose name he has retired from the world and what\ndoctrine he professes.\" Being addressed by S\u0101riputta, Assaji\nreplied: \"I am a follower of the Buddha, the Blessed One, but\nbeing a novice I can tell you the substance only of the\ndoctrine.\"                                                           2\n\nSaid S\u0101riputta: \"Tell me, venerable monk, it is the substance I\nwant.\" And Assaji recited the stanza:                                3\n\n     \"The Buddha did the cause unfold\n     Of all the things that spring from causes.\n     And further the great sage has told\n     How finally all passion pauses.\"                                4\n\nHaving heard this stanza, S\u0101riputta obtained the pure and\nspotless eye of truth and said: \"Now I see clearly, whatsoever is\nsubject to origination is also subject to cessation. If this be\nthe doctrine I have reached the state to enter Nirv\u0101na which\nheretofore has remained hidden from me.\"                             5\n\nS\u0101riputta went to Moggall\u0101na and told him, and both said: \"We\nwill go to the Blessed One, that he, the Blessed One, may be our\nteacher.\"                                                            6\n\nWhen the Buddha saw S\u0101riputta and Moggall\u0101na coming from afar, he\nsaid to his disciples, \"These two monks are highly auspicious.\"      7\n\nWhen the two friends had taken refuge in the Buddha, the Dharma\nand the Sangha, the Holy One said to his other disciples:\n\"S\u0101riputta, like the first-born son of a world-ruling monarch, is\nwell able to assist the king as his chief follower to set the\nwheel of the law rolling.\"                                           8\n\nAnd the people were annoyed. Seeing that many distinguished young\nmen of the kingdom of Magadha led a religious life under the\ndirection of the Blessed One, they became angry and murmured:\n\"Gotama Sakyamuni induces fathers to leave their wives and causes\nfamilies to become extinct.\"                                         9\n\nWhen they saw the bhikkhus, they reviled them, saying: \"The great\nSakyamuni has come to R\u0101jagaha subduing the minds of men. Who\nwill be the next to be led astray by him?\"                          10\n\nThe bhikkhus told it to the Blessed One, and the Blessed One\nsaid: \"This murmuring, O bhikkhus, will not last long. It will\nlast seven days. If they revile you, O bhikkhus, answer them with\nthese words:                                                        11\n\n\"'It is by preaching the truth that Tath\u0101gatas lead men. Who will\nmurmur at the wise? Who will blame the virtuous? Who will condemn\nself-control, righteousness, and kindness?'\"                        12\n\nAnd the Blessed One proclaimed this verse:\n\n     \"Commit no wrong but good deeds do\n     And let thy heart be pure.\n     All Buddhas teach this doctrine true\n     Which will for aye endure.\"                                    13\n\n\n\nXXIII.\n\nAN\u0100THAPINDIKA.\n\n\nAt this time there was An\u0101thapindika, a man of unmeasured wealth,\nvisiting R\u0101jagaha. Being of a charitable disposition, he was\ncalled \"the supporter of orphans and the friend of the poor.\"        1\n\nHearing that the Buddha had come into the world and was stopping\nin the bamboo grove near the city, he set out in the very night\nto meet the Blessed One.                                             2\n\nAnd the Blessed One saw at once the sterling quality of\nAn\u0101thapindika's heart and greeted him with words of religious\ncomfort. And they sat down together, and An\u0101thapindika listened\nto the sweetness of the truth preached by the Blessed One. And\nthe Buddha said:                                                     3\n\n\"The restless, busy nature of the world, this, I declare, is at\nthe root of pain. Attain that composure of mind which is resting\nin the peace of immortality. Self is but a heap of composite\nqualities, and its world is empty like a fantasy.                    4\n\n\"Who is it that shapes our lives? Is it I\u015bvara, a personal\ncreator? If I\u015bvara be the maker, all living things should have\nsilently to submit to their maker's power. They would be like\nvessels formed by the potter's hand; and if it were so, how would\nit be possible to practise virtue? If the world had been made by\nI\u015bvara there should be no such thing as sorrow, or calamity, or\nevil; for both pure and impure deeds muse come from him. If not,\nthere would be another cause beside him, and he would not be\nself-existent. Thus, thou seest, the thought of I\u015bvara is\noverthrown.                                                          5\n\n\"Again, it is said that the Absolute has created us. But that\nwhich is absolute cannot be a cause. All things around us come\nfrom a cause as the plant comes from the seed; but how can the\nAbsolute be the cause of all things alike? If it pervades them,\nthen, certainly, it does not make them.                              6\n\n\"Again, it is said that Self is the maker. But if self is the\nmaker, why did it not make things pleasing? The causes of sorrow\nand joy are real and objective. How can they have been made by\nself?                                                                7\n\n\"Again, if we adopt the argument that there is no maker, our fate\nis such as it is, and there is no causation, what use would there\nbe in shaping our lives and adjusting means to an end?               8\n\n\"Therefore, we argue that all things that exist are not without\ncause. However, neither I\u015bvara, nor the absolute, nor the self,\nnor causeless chance, is the maker, but our deeds produce results\nboth good and evil according to the law of causation.                9\n\n\"Let us, then, abandon the heresy of worshipping I\u015bvara and of\npraying to him; let us no longer lose ourselves in vain\nspeculations of profitless subtleties; let us surrender self and\nall selfishness, and as all things are fixed by causation, let us\npractise good so that good may result from our actions.\"            10\n\nAnd An\u0101thapindika said: \"I see that thou art the Buddha, the\nBlessed One, the Tath\u0101gata, and I wish to open to thee my whole\nmind. Having listened to my words advise me what I shall do.        11\n\n\"My life is full of work, and having acquired great wealth, I am\nsurrounded with cares. Yet I enjoy my work, and apply myself to\nit with all diligence. Many people are in my employ and depend\nupon the success of my enterprises.                                 12\n\n\"Now, I have heard thy disciples praise the bliss of the hermit\nand denounce the unrest of the world. 'The Holy One,' they say,\n'has given up his kingdom and his inheritance, and has found the\npath of righteousness, thus setting an example to all the world\nhow to attain Nirv\u0101na.'                                             13\n\n\"My heart yearns to do what is right and to be a blessing unto my\nfellows. Let me then ask thee, Must I give up my wealth, my home,\nand my business enterprises, and, like thyself, go into\nhomelessness in order to attain the bliss of a religious life?\"     14\n\nAnd the Buddha replied: \"The bliss of a religious life is\nattainable by every one who walks in the noble eightfold path. He\nthat cleaves to wealth had better cast it away than allow his\nheart to be poisoned by it; but he who does not cleave to wealth,\nand possessing riches, uses them rightly, will be a blessing unto\nhis fellows.                                                        15\n\n\"It is not life and wealth and power that enslave men, but the\ncleaving to life and wealth and power.                              16\n\n\"The bhikkhu who retires from the world in order to lead a life\nof leisure will have no gain, for a life of indolence is an\nabomination, and lack of energy is to be despised.                  17\n\n\"The Dharma of the Tath\u0101gata does not require a man to go into\nhomelessness or to resign the world, unless he feels called upon\nto do so; but the Dharma of the Tath\u0101gata requires every man to\nfree himself from the illusion of self, to cleanse his heart, to\ngive up his thirst for pleasure and lead a life of righteousness.   18\n\n\"And whatever men do, whether they remain in the world as\nartisans, merchants, and officers of the king, or retire from the\nworld and devote themselves to a life of religious meditation,\nlet them put their whole heart into their task; let them be\ndiligent and energetic, and, if they are like the lotus, which,\nalthough it grows in the water, yet remains untouched by the\nwater, if they struggle in life without cherishing envy or\nhatred, if they live in the world not a life of self but a life\nof truth, then surely joy, peace, and bliss will dwell in their\nminds.\"                                                             19\n\n\n\n\nXXIV.\n\nTHE SERMON ON CHARITY.\n\n\nAn\u0101thapindika rejoiced at the words of the Blessed One and said:\n\"I dwell at S\u0101vatthi, the capital of Kosala, a land rich in\nproduce and enjoying peace. Pasenadi is the king of the country,\nand his name is renowned among our own people and our neighbors.\nNow I wish to found there a vih\u0101ra which shall be a place of\nreligious devotion for your brotherhood, and I pray you kindly to\naccept it.\"                                                          1\n\nThe Buddha saw into the heart of the supporter of orphans; and\nknowing that unselfish charity was the moving cause of his offer,\nin acceptance of the gift, the Blessed One said:                     2\n\n\"The charitable man is loved by all; his friendship is prized\nhighly; in death his heart is at rest and full of joy, for he\nsuffers not from repentance; he receives the opening flower of\nhis reward and the fruit that ripens from it.                        3\n\n\"Hard it is to understand: By giving away our food, we get more\nstrength, by bestowing clothing on others, we gain more beauty;\nby donating abodes of purity and truth, we acquire great\ntreasures.                                                           4\n\n\"There is a proper time and a proper m ode in charity just as the\nvigorous warrior goes to battle, so is the man; who is able to\ngive. He is like an able warrior, a champion strong and wise in\naction.                                                              5\n\n\"Loving and compassionate he gives with reverence and banishes\nall hatred, envy, and anger.                                         6\n\n\"The charitable man has found the path of salvation. He is like\nthe man who plants a sapling, securing thereby the shade, the\nflowers, and the fruit in future years. Even so is the result of\ncharity, even so is the joy of him who helps those that are in\nneed of assistance; even so is the great Nirv\u0101na.                    7\n\n\"We reach the immortal path only by continuous acts of kindliness\nand we perfect our souls by compassion and charity.\"                 8\n\nAn\u0101thapindika invited S\u0101riputta to accompany him on his return to\nKosala and help him in selecting a pleasant site for the vih\u0101ra.     9\n\n\n\n\nXXV.\n\nJETAVANA.\n\n\nAn\u0101thapindika, the friend of the destitute and the supporter of\norphans, having returned home, saw the garden of the\nheir-apparent, Jeta, with its green groves and limpid rivulets,\nand thought: \"This is the place which will be most suitable as a\nvih\u0101ra for the brotherhood of the Blessed One.\" And he went to\nthe prince and asked leave to buy the ground.                        1\n\nThe prince was not inclined to sell the garden, for he valued it\nhighly. He at first refused but said at last, \"If thou canst\ncover it with gold, then, and for no other price, shalt thou have\nit.\"                                                                 2\n\nAn\u0101thapindika rejoiced and began to spread his gold; but Jeta\nsaid: \"Spare thyself the trouble, for I will not sell.\" But\nAn\u0101thapindika insisted. Thus they contended until they resorted\nto the magistrate.                                                   3\n\nMeanwhile the people began to talk of the unwonted proceeding,\nand the prince, hearing more of the details and knowing that\nAn\u0101thapindika was not only very wealthy but also straightforward\nand sincere, inquired into his plans. On hearing the name of the\nBuddha, the prince became anxious to share in the foundation and\nhe accepted only one-half of the gold, saying: \"Yours is the\nland, but mine are the trees. I will give the trees as my share\nof this offering to the Buddha.\"                                     4\n\nThen An\u0101thapindika took the land and Jeta the trees, and they\nplaced them in trust of S\u0101riputta for the Buddha.                    5\n\nAfter the foundations were laid, they began to build the hall\nwhich rose loftily in due proportions according to the directions\nwhich the Buddha had suggested; and it was beautifully decorated\nwith appropriate carvings.                                           6\n\nThis vih\u0101ra was called Jetavana, and the friend of the orphans\ninvited the Lord to come to S\u0101vatthi and receive the donation.\nAnd the Blessed One left Kapilavatthu and came to S\u0101vatthi. 7\n\nWhile the Blessed One was entering Jetavana, An\u0101thapindika\nscattered flowers and burned incense, and as a sign of the gift\nhe poured water from a golden dragon decanter, saying, \"This\nJetavana vih\u0101ra I give for the use of the brotherhood throughout\nthe world.\"                                                          8\n\nThe Blessed One received the gift and replied: \"May all evil\ninfluences be overcome; may the offering promote the kingdom of\nrighteousness and be a permanent blessing to mankind in general,\nto the land of Kosala, and especially also to the giver.\"            9\n\nThen the king Pasenadi, hearing that the Lord had come, went in\nhis royal equipage to the Jetavana vih\u0101ra and saluted the Blessed\nOne with clasped hands, saying: 10\n\n\"Blessed is my unworthy and obscure kingdom that it has met with\nso great a fortune. For how can calamities and dangers befall it\nin the presence of the Lord of the world, the Dharmar\u0101ja, the\nKing of Truth. 11\n\n\"Now that I have seen thy sacred countenance, let me partake of\nthe refreshing waters of thy teachings.                             12\n\n\"Worldly profit is fleeting and perishable, but religious profit\nis eternal and inexhaustible. A worldly man, though a king, is\nfull of trouble, but even a common man who is holy has peace of\nmind.\"                                                              13\n\nKnowing the tendency of the king's heart, weighed down by avarice\nand love of pleasure, the Buddha seized the opportunity and said:   14\n\n\"Even those who, by their evil karma, have been born in low\ndegree, when they see a virtuous man, feel reverence for him. How\nmuch more must an independent king, on account of merits acquired\nin previous existences, when meeting a Buddha, conceive reverence\nfor him.                                                            15\n\n\"And now as I briefly expound the law, let the Mah\u0101r\u0101ja listen\nand weigh my words, and hold fast that which I deliver!             16\n\n\"Our good or evil deeds follow us continually like shadows.         17\n\n\"That which is most needed is a loving heart!                       18\n\n\"Regard thy people as men do an only son. Do not oppress them, do\nnot destroy them; keep in due check every member of thy body,\nforsake unrighteous doctrine and walk in the straight path. Exalt\nnot thyself by trampling down others, but comfort and befriend\nthe suffering.                                                      19\n\n\"Neither ponder on kingly dignity, nor listen to the smooth words\nof flatterers.                                                      20\n\n\"There is no profit in vexing oneself by austerities, but\nmeditate on the Buddha and weigh his righteous law.                 21\n\n\"We are encompassed on all sides by the rocks of birth, old age,\ndisease, and death, and only by considering and practising the\ntrue law can we escape from this sorrow-piled mountain.             22\n\n\"What profit, then, in practising iniquity?                         23\n\n\"All who are wise spurn the pleasures of the body. They loathe\nlust and seek to promote their spiritual existence.                 24\n\n\"When a tree is burning with fierce flames, how can the birds\ncongregate therein? Truth cannot dwell where passion lives. He\nwho does not know this, though he be a learned man and be praised\nby others as a sage, is beclouded with ignorance.                   25\n\n\"To him who has this knowledge true wisdom dawns, and he will\nbeware of hankering after pleasure. To acquire this state of\nmind, wisdom is the one thing needful. To neglect wisdom will\nlead to failure in life.                                            26\n\n\"The teachings of all religions should center here, for without\nwisdom there is no reason.                                          27\n\n\"This truth is not for the hermit alone; it concerns every human\nbeing, priest and layman alike. There is no distinction between\nthe monk who has taken the vows, and the man of the world living\nwith his family. There are hermits who fall into perdition, and\nthere are humble householders who mount to the rank of rishis.      28\n\n\"Hankering after pleasure is a danger common to all; it carries\naway the world. He who is involved in its eddies finds no escape.\nBut wisdom is the handy boat, reflection is the rudder. The\nslogan of religion calls you to overcome the assaults of M\u0101ra,\nthe enemy.                                                          29\n\n\"Since it is impossible to escape the result of our deeds, let us\npractise good works.                                                30\n\n\"Let us guard our thoughts that we do no evil, for as we sow so\nshall we reap.;                                                     31\n\n\"There are ways from light into darkness and from darkness into\nlight. There are ways, also, from the gloom into deeper darkness,\nand from the dawn into brighter light. The wise man will use the\nlight he has to receive more fight. He will constantly advance in\nthe knowledge of truth.                                             32\n\n\"Exhibit true superiority by virtuous conduct and the exercise of\nreason; meditate deeply on the vanity of earthly things, and\nunderstand the fickleness of life.                                  33\n\n\"Elevate the mind, and seek sincere faith with firm purpose;\ntransgress not the rules of kingly conduct, and let your\nhappiness depend, not upon external things, but upon your own\nmind. Thus you will lay up a good name for distant ages and will\nsecure the favor of the Tath\u0101gata.\"                                 34\n\nThe king listened with reverence and remembered all the words of\nthe Buddha in his heart.                                            35\n\n\n\n\nXXVI.\n\nTHE THREE CHARACTERISTICS AND THE UNCREATE.\n\n\nWhen the Buddha was staying at the Veluvana, the bamboo grove at\nR\u0101jagaha, he addressed the brethren thus:                            1\n\n\"Whether Buddhas arise, O priests, or whether Buddhas do not\narise, it remains a fact and the fixed and necessary constitution\nof being that all conformations are transitory. This fact a\nBuddha discovers and masters, and when he has discovered and\nmastered it, he announces, teaches, publishes, proclaims,\ndiscloses, minutely explains and makes it clear that all\nconformations are transitory.                                        2\n\n\"Whether Buddhas arise, O priests, or whether Buddhas do not\narise, it remains a fact and a fixed and necessary constitution\nof being, that all conformations are suffering. This fact a\nBuddha discovers and masters, and when he has discovered and\nmastered it, he announces, publishes, proclaims, discloses,\nminutely explains and makes it clear that all conformations are\nsuffering.                                                           3\n\n\"Whether Buddhas arise, O priests, or whether Buddhas do not\narise, it remains a fact and a fixed and necessary constitution\nof being, that all conformations are lacking a self. This fact a\nBuddha discovers and masters, and when he has discovered and\nmastered it, he announces, teaches, publishes, proclaims,\ndiscloses, minutely explains and makes it clear that all\nconformations are lacking a self.\"                                   4\n\nAnd on another occasion the Blessed One dwelt at S\u0101vatthi in the\nJetavana, the garden of An\u0101thapindika.                               5\n\nAt that time the Blessed One edified, aroused, quickened and\ngladdened the monks with a religious discourse on the subject of\nNirv\u0101na. And these monks grasping the meaning, thinking it out,\nand accepting with their hearts the whole doctrine, listened\nattentively. But there was one brother who had some doubt left in\nhis heart. He arose and clasping his hands made the request: \"May\nI be permitted to ask a question?\" When permission was granted he\nspoke as follows:                                                    6\n\n\"The Buddha teaches that all conformations are transient, that\nall conformations are subject to sorrow, that all conformations\nare lacking a self. How then can there be Nirv\u0101na, a state of\neternal bliss?\"                                                      7\n\nAnd the Blessed One, in this connection, on that occasion,\nbreathed forth this solemn utterance:                                8\n\n\"There is, O monks, a state where there is neither earth, nor\nwater, nor heat, nor air; neither infinity of space nor infinity\nof consciousness, nor nothingness, nor perception nor\nnon-perception; neither this world nor that world, neither sun\nnor moon. It is the uncreate.                                        9\n\n\"That, O monks, I term neither coming nor going nor standing;\nneither death nor birth. It is without stability, without change;\nit is the eternal which never originates and never passes away.\nThere is the end of sorrow.                                         10\n\n\"It is hard to realize the essential, the truth is not easily\nperceived; desire is mastered by him who knows, and to him who\nsees aright all things are naught.                                  11\n\n\"There is, O monks, an unborn, unoriginated, uncreated, unformed.\nWere there not, O monks, this unborn, unoriginated, uncreated,\nunformed, there would be no escape from the world of the born,\noriginated, created, formed.                                        12\n\n\"Since, O monks, there is an unborn, unoriginated, uncreated, and\nunformed, therefore is there an escape from the born, originated,\ncreated, formed.\"                                                   13\n\n\n\n\nXXVII.\n\nTHE BUDDHA'S FATHER.\n\n\nThe Buddha's name became famous over all India and Suddhodana,\nhis father, sent word to him saying: \"I am growing old and wish\nto see my son before I die. Others have had the benefit of his\ndoctrine, but not his father nor his relatives.\"                     1\n\nAnd the messenger said: \"O world-honored Tath\u0101gata, thy father\nlooks for thy coming as the lily longs for the rising of the\nsun.\"                                                                2\n\nThe Blessed One consented to the request of his father and set\nout on his journey to Kapilavatthu. Soon the tidings spread in\nthe native country of the Buddha: \"Prince Siddhattha, who\nwandered forth from home into homelessness to obtain\nenlightenment, having attained his purpose, is coming back.\"         3\n\nSuddhodana went out with his relatives and ministers to meet the\nprince. When the king saw Siddhattha, his son, from afar, he was\nstruck with his beauty and dignity, and he rejoiced in his heart,\nbut his mouth found no words to utter.                               4\n\nThis, indeed, was his son; these were the features of Siddhattha.\nHow near was the great samana to his heart, and yet what a\ndistance lay between them! That noble muni was no longer\nSiddhattha, his son; he was the Buddha, the Blessed One, the\nHoly One, Lord of truth, and teacher of mankind.                     5\n\nSuddhodana the king, considering the religious dignity of his\nson, descended from his chariot and after saluting his son said:\n\"It is now seven years since I have seen thee. How I have longed\nfor this moment!\"                                                    6\n\nThen the Sakyamuni took a seat opposite his father, and the king\ngazed eagerly at his son. He longed to call him by his name, but\nhe dared not. \"Siddhattha,\" he exclaimed silently in his heart,\n\"Siddhattha, come back to thine aged father and be his son\nagain!\" But seeing the determination of his son, he suppressed\nhis sentiments, and desolation overcame him.                         7\n\nThus the king sat face to face with his son, rejoicing in his\nsadness and sad in his rejoicing. Well might he be proud of his\nson, but his pride broke down at the idea that his great son\nwould never be his heir.                                             8\n\n\"I would offer thee my kingdom,\" said the king, \"but if I did,\nthou wouldst account it but as ashes.\"                               9\n\nAnd the Buddha said: \"I know that the king's heart is full of\nlove and that for his son's sake he feels deep grief. But let the\nties of love that bind him to the son whom he lost embrace with\nequal kindness all his fellow-beings, and he will receive in his\nplace a greater one than Siddhattha; he will receive the Buddha,\nthe teacher of truth, the preacher of righteousness, and the\npeace of Nirv\u0101na will enter into his heart.\"                        10\n\nSuddhodana trembled with joy when he heard the melodious words of\nhis son, the Buddha, and clasping his hands, exclaimed with tears\nin his eyes: \"Wonderful is this change! The overwhelming sorrow\nhas passed away. At first my sorrowing heart was heavy, but now I\nreap the fruit of thy great renunciation. It was right that,\nmoved by thy mighty sympathy, thou shouldst reject the pleasures\nof royal power and achieve thy noble purpose in religious\ndevotion. Now that thou hast found the path, thou canst preach\nthe law of immortality to all the world that yearns for\ndeliverance.\"                                                       11\n\nThe king returned to the palace, while the Buddha remained in the\ngrove before the city.                                              12\n\n\n\n\nXXVIII.\n\nYASODHAR\u0100.\n\n\nOn the next morning the Buddha took his bowl and set out to beg\nhis food.                                                            1\n\nAnd the news spread abroad: \"Prince Siddhattha is going from\nhouse to house to receive alms in the city where he used to ride\nin a chariot attended by bis retinue. His robe is like a red\nclod, and he holds in his hand an earthen bowl.\"                     2\n\nOn hearing the strange rumor, the king went forth in great haste\nand when he met his son he exclaimed: \"Why dost thou thus\ndisgrace me? Knowest thou not that I can easily supply thee and\nthy bhikkhus with food?\"                                             3\n\nAnd the Buddha replied: \"It is the custom of my race.\"               4\n\nBut the king said: \"How can this be? Thou art descended from\nkings, and not one of them ever begged for food.\"                    5\n\n\"O great king,\" rejoined the Buddha, \"thou and thy race may claim\ndescent from kings; my descent is from the Buddhas of old. They,\nbegging their food, lived on alms.\"                                  6\n\nThe king made no reply, and the Blessed One continued: \"It is\ncustomary, O king, when one has found a hidden treasure, for him\nto make an offering of the most precious jewel to his father.\nSuffer me, therefore, to open this treasure of mine which is the\nDharma, and accept from me this gem:\"                                7\n\nAnd the Blessed One recited the following stanza:\n\n     \"Rise from dreams and loiter not\n     Open to truth thy mind.\n     Practise righteousness and thou\n     Eternal bliss shalt find.\"                                      8\n\nThen the king conducted the prince into the palace, and the\nministers and all the members of the royal family greeted him\nwith great reverence, but Yasodhar\u0101, the mother of R\u0101hula, did\nnot make her appearance. The king sent for Yasodhar\u0101, but she\nreplied: \"Surely, if I am deserving of any regard, Siddhattha\nwill come and see me.\"                                               9\n\nThe Blessed One, having greeted all his relatives and friends,\nasked: \"Where is Yasodhar\u0101?\" And on being informed that she had\nrefused to come, he rose straightway and went to her apartments.    10\n\n\"I am free,\" the Blessed One said to his disciples, S\u0101riputta and\nMoggall\u0101na, whom he had bidden to accompany him to the princess's\nchamber; \"the princess, however, is not as yet free. Not having\nseen me for a long time, she is exceedingly sorrowful. Unless her\ngrief be allowed its course her heart will cleave. Should she\ntouch the Tath\u0101gata, the Holy One, ye must not prevent her.\"        11\n\nYasodhar\u0101 sat in her room, dressed in mean garments, and her hair\ncut. When Prince Siddhattha entered, she was, from the abundance\nof her affection, like an overflowing vessel, unable to contain\nher love.                                                           12\n\nForgetting that the man whom she loved was the Buddha, the Lord\nof the world, the preacher of truth, she held him by his feet and\nwept bitterly.                                                      13\n\nRemembering, however, that Suddhodana was present, she felt\nashamed, and rising, seated herself reverently at a little\ndistance.                                                           14\n\nThe king apologized for the princess, saying: \"This arises from\nher deep affection, and is more than a temporary emotion. During\nthe seven years that she has lost her husband, when she heard\nthat Siddhattha had shaved his head, she did likewise; when she\nheard that he had left off the use of perfumes and ornaments, she\nalso refused their use. Like her husband she had eaten at\nappointed times from an earthen bowl only. Like him she had\nrenounced high beds with splendid coverings, and when other\nprinces asked her in marriage, she replied that she was still\nhis. Therefore, grant her forgiveness.\"                             15\n\nAnd the Blessed One spoke kindly to Yasodhar\u0101, telling of her\ngreat merits inherited from former lives. She had indeed been\nagain and again of great assistance to him. Her purity, her\ngentleness, her devotion had been invaluable to the Bodhisatta\nwhen he aspired to attain enlightenment, the highest aim of\nmankind. And so holy had she been that she desired to become the\nwife of a Buddha. This, then, is her karma, and it is the result\nof great merits. Her grief has been unspeakable, but the\nconsciousness of the glory that surrounds her spiritual\ninheritance increased by her noble attitude during her life, will\nbe a balm that will miraculously transform all sorrows into\nheavenly joy.                                                       16\n\n\n\n\nXXIX.\n\nR\u0100HULA.\n\n\nMany people in Kapilavatthu believed in the Tath\u0101gata and took\nrefuge in his doctrine, among them Nanda, Siddhattha's\nhalfbrother, the son of Paj\u0101pat\u012b; Devadatta, his cousin and\nbrother-in-law; Up\u0101li the barber; and Anuruddha the philosopher.\nSome years later \u0100nanda, another cousin of the Blessed One, also\njoined the Sangha.                                                   1\n\n\u0100nanda was a man after the heart of the Blessed One; he was his\nmost beloved disciple, profound in comprehension and gentle in\nspirit. And \u0100nanda remained always near the Blessed Master of\ntruth, until death parted them.                                      2\n\nOn the seventh day after the Buddha's arrival in Kapilavatthu,\nYasodhar\u0101 dressed R\u0101hula, now seven years old, in all the\nsplendor of a prince and said to him:                                3\n\n\"This holy man, whose appearance is so glorious that he looks\nlike the great Brahm\u0101, is thy father. He possesses four great\nmines of wealth which I have not yet seen. Go to him and entreat\nhim to put thee in possession of them, for the son ought to\ninherit the property of his father.\"                                 4\n\nR\u0101hula replied: \"I know of no father but the king. Who is my\nfather?\"                                                             5\n\nThe princess took the boy in her arms and from the window she\npointed out to him the Buddha, who happened to be near the\npalace, partaking of food.                                           6\n\nR\u0101hula then went to the Buddha, and looking up into his face said\nwithout fear and with much affection: \"My father!\"                   7\n\nAnd standing near by him, he added: \"O samana, even thy shadow is\na place of bliss!\"                                                   8\n\nWhen the Tath\u0101gata had finished his repast, he gave blessings and\nwent away from the palace, but R\u0101hula followed and asked his\nfather for his inheritance.                                          9\n\nNo one prevented the boy, nor did the Blessed One himself.          10\n\nThen the Blessed One turned to S\u0101riputta, saying: \"My son asks\nfor his inheritance. I cannot give him perishable treasures that\nwill bring cares and sorrows, but I can give him the inheritance\nof a holy life, which is a treasure that will not perish.\"          11\n\nAddressing R\u0101hula with earnestness, the Blessed One said: \"Gold\nand silver and jewels are not in my possession. But if thou art\nwilling to receive spiritual treasures, and art strong enough to\ncarry them and to keep them, I shall give thee the four truths\nwhich will teach thee the eightfold path of righteousness. Dost\nthou desire to be admitted to the brotherhood of those who devote\ntheir life to the culture of the heart seeking for the highest\nbliss attainable?\"                                                  12\n\nAnd R\u0101hula replied with firmness: \"I do. I want to join the\nbrotherhood of the Buddha.\"                                         13\n\nWhen the king heard that R\u0101hula had joined the brotherhood of\nbhikkhus he was grieved. He had lost Siddhattha and Nanda, his\nsons, and Devadatta, his nephew. But now that his grandson had\nbeen taken from him, he went to the Blessed One and spoke to him.\nAnd the Blessed One promised that from that time forward he would\nnot ordain any minor without the consent of his parents or\nguardians.                                                          14\n\n\n\n\nCONSOLIDATION OF THE BUDDHA'S RELIGION.\n\n\n\n\nXXX.\n\nJ\u012aVAKA, THE PHYSICIAN.\n\n\nLong before the Blessed One had attained enlightenment,\nself-mortification had been the custom among those who earnestly\nsought for salvation. Deliverance of the soul from all the\nnecessities of life and finally from the body itself, they\nregarded as the aim of religion. Thus, they avoided everything\nthat might be a luxury in food, shelter, and clothing, and lived\nlike the beasts in the woods. Some went naked, while others wore\nthe rags cast away upon cemeteries or dungheaps.                     1\n\nWhen the Blessed One retired from the world, he recognized at\nonce the error of the naked ascetics, and, considering the\nindecency of their habit, clad himself in cast-off rags.             2\n\nHaving attained enlightenment and rejected all unnecessary\nself-mortifications, the Blessed One and his bhikkhus continued\nfor a long time to wear the cast-off rags of cemeteries and\ndung-heaps.                                                          3\n\nThen it happened that the bhikkhus were visited with diseases of\nall kinds, and the Blessed One permitted and explicitly ordered\nthe use of medicines, and among them he even enjoined, whenever\nneeded, the use of unguents.                                         4\n\nOne of the brethren suffered from a sore on his foot, and the\nBlessed One enjoined the bhikkhus to wear foot-coverings.            5\n\nNow it happened that a disease befell the body of the Blessed One\nhimself, and \u0100nanda went to J\u012bvaka, physician to Bimbis\u0101ra, the\nking.                                                                6\n\nAnd J\u012bvaka, a faithful believer in the Holy One, ministered unto\nthe Blessed One with medicines and baths until the body of the\nBlessed One was completely restored.                                 7\n\nAt that time, Pajjota, king of Ujjen\u012b, was suffering from\njaundice, and J\u012bvaka, the physician to king Bimbis\u0101ra, was\nconsulted. When king Pajjota had been restored to health, he sent\nto J\u012bvaka a suit of the most excellent cloth. And J\u012bvaka said to\nhimself: \"This suit is made of the best cloth, and nobody is\nworthy to receive it but the Blessed One, the perfect and holy\nBuddha, or the Magadha king, Senija Bimbis\u0101ra.\"                      8\n\nThen J\u012bvaka took that suit and went to the place where the\nBlessed One was; having approached him, and having respectfully\nsaluted the Blessed One, he sat down near him and said: \"Lord, I\nhave a boon to ask of the Blessed One.\"                              9\n\nThe Buddha replied: \"The Tath\u0101gatas, J\u012bvaka, do not grant boons\nbefore they know what they are.\"                                    10\n\nJ\u012bvaka said: \"Lord, it is a proper and unobjectionable request.\"    11\n\n\"Speak, J\u012bvaka,\" said the Blessed One.                              12\n\n\"Lord of the world, the Blessed One wears only robes made of rags\ntaken from a dung-heap or a cemetery, and so also does the\nbrotherhood of bhikkhus. Now, Lord, this suit has been sent to me\nby King Pajjota, which is the best and most excellent, and the\nfinest and the most precious, and the noblest that can be found.\nLord of the world, may the Blessed One accept from me this suit,\nand may he allow the brotherhood of bhikkhus to wear lay robes.\"    13\n\nThe Blessed One accepted the suit, and after having delivered a\nreligious discourse, he addressed the bhikkhus thus:                14\n\n\"Henceforth ye shall be at liberty to wear either cast-off rags\nor lay robes. Whether ye are pleased with the one or with the\nother, I will approve of it.\"                                       15\n\nWhen the people at R\u0101jagaha heard, \"The Blessed One has allowed\nthe bhikkhus to wear lay robes,\" those who were willing to bestow\ngifts became glad. And in one day many thousands of robes were\npresented at R\u0101jagaha to the bhikkhus.                              16\n\n\n\n\nXXXI.\n\nTHE BUDDHA'S PARENTS ATTAIN NIRV\u0100NA.\n\nWhen Suddhodana had grown old, he fell sick and sent for his son\nto come and see him once more before he died; and the Blessed One\ncame and stayed at the sick-bed, and Suddhodana, having attained\nperfect enlightenment, died in the arms of the Blessed One.          1\n\nAnd it is said that the Blessed One, for the sake of preaching to\nhis mother M\u0101y\u0101-dev\u012b, ascended to heaven and dwelt with the\ndevas. Having concluded his pious mission, he returned to the\nearth and went about again, converting those who listened to his\nteachings.                                                           2\n\n\n\n\nXXXII.\n\nWOMEN ADMITTED TO THE SANGHA.\n\n\nYasodhar\u0101 had three times requested of the Buddha that she might\nbe admitted to the Sangha, but her wish had not been granted. Now\nPaj\u0101pat\u012b, the foster-mother of the Blessed One, in the company of\nYasodhar\u0101, and many other women, went to the Tath\u0101gata entreating\nhim earnestly to let them take the vows and be ordained as\ndisciples.                                                           1\n\nAnd the Blessed One, foreseeing the danger that lurked in\nadmitting women to the Sangha, protested that while the good\nreligion ought surely to last a thousand years it would, when\nwomen joined it, likely decay after five hundred years; but\nobserving the zeal of Paj\u0101pat\u012b and Yasodhar\u0101 for leading a\nreligious life he could no longer resist and assented to have\nthem admitted as his disciples.                                      2\n\nThen the venerable \u0100nanda addressed the Blessed One thus:            3\n\n\"Are women competent, Venerable Lord, if they retire from\nhousehold life to the homeless state, under the doctrine and\ndiscipline announced by the Tath\u0101gata, to attain to the fruit of\nconversion, to attain to a release from a wearisome repetition of\nrebirths, to attain to saintship?\"                                   4\n\nAnd the Blessed One declared: \"Women are competent, \u0100nanda, if\nthey retire from household life to the homeless state, under the\ndoctrine and discipline announced by the Tath\u0101gata, to attain to\nthe fruit of conversion, to attain to a release from a wearisome\nrepetition of rebirths, to attain to saintship.                      5\n\n\"Consider, \u0100nanda, how great a benefactress Paj\u0101pat\u012b has been.\nShe is the sister of the mother of the Blessed One, and as\nfoster-mother and nurse, reared the Blessed One after the death\nof his mother. So, \u0100nanda, women may retire from household life\nto the homeless state, under the doctrine and discipline\nannounced by the Tath\u0101gata.\"                                         6\n\nPaj\u0101pat\u012b was the first woman to become a disciple of the Buddha\nand to receive the ordination as a bhikkhun\u012b.                        7\n\n\n\n\nXXXIII.\n\nTHE BHIKKHUS' CONDUCT TOWARD WOMEN.\n\n\nThe bhikkhus came to the Blessed One and asked him:                  1\n\n\"O Tath\u0101gata, our Lord and Master, what conduct toward women dost\nthou prescribe to the samanas who have left the world?\"              2\n\nAnd the Blessed One said:                                            3\n\n\"Guard against looking on a woman.                                   4\n\n\"If ye see a woman, let it be as though ye saw her not, and have\nno conversation with her.                                            5\n\n\"If, after all, ye must speak with her, let it be with a pure\nheart, and think to yourself, 'I as a samana will live in this\nsinful world as the spotless leaf of the lotus, unsoiled by the\nmud in which it grows.'                                              6\n\n\"If the woman be old, regard her as your mother, if young, as\nyour sister, if very young, as your child.                           7\n\n\"The samana who looks on a woman as a woman, or touches her as a\nwoman, has broken his vow and is no longer a disciple of the\nTath\u0101gata.                                                           8\n\n\"The power of lust is great with men, and is to be feared withal;\ntake then the bow of earnest perseverance, and the sharp\narrow-points of wisdom.                                              9\n\n\"Cover your heads with the helmet of right thought, and fight\nwith fixed resolve against the five desires.                        10\n\n\"Lust beclouds a man's heart, when it is confused with woman's\nbeauty, and the mind is dazed.                                      11\n\n\"Better far with red-hot irons bore out both your eyes, than\nencourage in yourself sensual thoughts, or look upon a woman's\nform with lustful desires.                                          12\n\n\"Better fall into the fierce tiger's mouth, or under the sharp\nknife of the executioner, than dwell with a woman and excite in\nyourself lustful thoughts.                                          13\n\n\"A woman of the world is anxious to exhibit her form and shape,\nwhether walking, standing, sitting, or sleeping. Even when\nrepresented as a picture, she desires to captivate with the\ncharms of her beauty, and thus to rob men of their steadfast\nheart.                                                              14\n\n\"How then ought ye to guard yourselves?                             15\n\n\"By regarding her tears and her smiles as enemies, her stooping\nform, her hanging arms, and her disentangled hair as toils\ndesigned to entrap man's heart.                                     16\n\n\"Therefore, I say, restrain the heart, give it no unbridled\nlicense.\"                                                           17\n\n\n\n\nXXXIV.\n\nVIS\u0100KH\u0100.\n\n\nVis\u0101kh\u0101, a wealthy woman in S\u0101vatthi who had many children and\ngrandchildren, had given to the order the Pubb\u0101r\u0101ma or Eastern\nGarden, and was the first in Northern Kosala to become a matron\nof the lay sisters.                                                  1\n\nWhen the Blessed One stayed at S\u0101vatthi, Vis\u0101kh\u0101 went up to the\nplace where the Blessed One was, and tendered him an invitation\nto take his meal at her house, which the Blessed One accepted.       2\n\nAnd a heavy rain fell during the night and the next morning; and\nthe bhikkhus doffed their robes to keep them dry and let the rain\nfall upon their bodies.                                              3\n\nWhen on the next day the Blessed One had finished his meal, she\ntook her seat at his side and spoke thus: \"Eight are the boons,\nLord, which I beg of the Blessed One.\"                               4\n\nSaid the Blessed One: \"The Tath\u0101gatas, O Vis\u0101kh\u0101, grant no boons\nuntil they know what they are.\"                                      5\n\nVis\u0101kh\u0101 replied: \"Befitting, Lord, and unobjectionable are the\nboons I ask.\"                                                        6\n\nHaving received permission to make known her requests, Vis\u0101kh\u0101\nsaid: \"I desire, Lord, through all my life long to bestow robes\nfor the rainy season on the Sangha, and food for incoming\nbhikkhus, and food for outgoing bhikkhus, and food for the sick,\nand food for those who wait upon the sick, and medicine for the\nsick, and a constant supply of rice-milk for the Sangha, and\nbathing robes for the bhikkhun\u012bs, the sisters.\" 7\n\nSaid the Buddha: \"But what circumstance is it, O Vis\u0101kh\u0101, that\nthou hast in view in asking these eight boons of the Tath\u0101gata?\"     8\n\nAnd Vis\u0101kh\u0101 replied:                                                 9\n\n\"I gave command, Lord, to my maid-servant, saying, 'Go, and\nannounce to the brotherhood that the meal is ready.' And the maid\nwent, but when she came to the vih\u0101ra, she observed that the\nbhikkhus had doffed their robes while it was raining, and she\nthought: 'These are not bhikkhus, but naked ascetics letting the\nrain fall on them.' So she returned to me and reported\naccordingly, and I had to send her a second time. Impure, Lord,\nis nakedness, and revolting. It was this circumstance, Lord, that\nI had in view in desiring to provide the Sangha my life long with\nspecial garments for use in the rainy season.                       10\n\n\"As to my second wish, Lord, an incoming bhikkhu, not being able\nto take the direct roads, and not knowing the places where food\ncan be procured, comes on his way tired out by seeking for alms.\nIt was this circumstance, Lord, that I had in view in desiring\nto provide the Sangha my life long with food for incoming\nbhikkhus.                                                           11\n\n\"Thirdly, Lord, an outgoing bhikkhu, while seeking about for\nalms, may be left behind, or may arrive too late at the place\nwhither he desires to go, and will set out on the road in\nweariness.                                                          12\n\n\"Fourthly, Lord, if a sick bhikkhu does not obtain suitable food,\nhis sickness may increase upon him, and he may die.                 13\n\n\"Fifthly, Lord, a bhikkhu who is waiting upon the sick will lose\nhis opportunity of going out to seek food for himself.              14\n\n\"Sixthly, Lord, if a sick bhikkhu does not obtain suitable\nmedicines, his sickness may increase upon him, and he may die.      15\n\n\"Seventhly, Lord, I have heard that the Blessed One has praised\nrice-milk, because it gives readiness of mind, dispels hunger and\nthirst; it is wholesome for the healthy as nourishment, and for\nthe sick as a medicine. Therefore I desire to provide the Sangha\nmy life long with a constant supply of rice-milk.                   16\n\n\"Finally, Lord, the bhikkhun\u012bs are in the habit of bathing in the\nriver Achiravat\u012b with the courtesans, at the same landing-place,\nand naked. And the courtesans, Lord, ridicule the bhikkhun\u012bs,\nsaying, 'What is the good, ladies, of your maintaining chastity\nwhen you are young? When you are old, maintain chastity then;\nthus will you obtain both worldly pleasure and religious\nconsolation.' Impure, Lord, is nakedness for a woman, disgusting,\nand revolting.                                                      17\n\n\"These are the circumstances, Lord, that I had in view.\"            18\n\nThe Blessed One said: \"But what was the advantage you had in view\nfor yourself, O Vis\u0101kh\u0101, in asking the eight boons of the\nTath\u0101gatha?\"                                                        19\n\nVis\u0101kh\u0101 replied:                                                    20\n\n\"Bhikkhus who have spent the rainy seasons in various places will\ncome, Lord, to S\u0101vatthi to visit the Blessed One. And on coming\nto the Blessed One they will ask, saying: 'Such and such a\nbhikkhu, Lord, has died. What, now, is his destiny?' Then will\nthe Blessed One explain that he has attained the fruits of\nconversion; that he has attained arahatship or has entered\nNirv\u0101na, as the case may be.                                        21\n\n\"And I, going up to them, will ask, 'Was that brother, Sirs, one\nof those who had formerly been at S\u0101vatthi?' If they reply to me,\n'He has formerly been at S\u0101vatthi,' then shall I arrive at the\nconclusion, 'For a certainty did that brother enjoy either the\nrobes for the rainy season, or the food for the incoming\nbhikkhus, or the food for the outgoing bhikkhus, or the food for\nthe sick, or the food for those that wait upon the sick, or the\nmedicine for the sick, or the constant supply of rice-milk.'        22\n\n\"Then will gladness spring up within me; thus gladdened, joy will\ncome to me; and so rejoicing all my mind will be at peace. Being\nthus at peace I shall experience a blissful feeling of content;\nand in that bliss my heart will be at rest. That will be to me an\nexercise of my moral sense, an exercise of my moral powers, an\nexercise of the seven kinds of wisdom! This, Lord, was the\nadvantage I had in view for myself in asking those eight boons of\nthe Blessed One.\"                                                   23\n\nThe Blessed One said: \"It is well, it is well, Vis\u0101kh\u0101. Thou hast\ndone well in asking these eight boons of the Tath\u0101gata with such\nadvantages in view. Charity bestowed upon those who are worthy of\nit is like good seed sown on a good soil that yields an abundance\nof fruits. But alms given to those who are yet under the\ntyrannical yoke of the passions are like seed deposited in a bad\nsoil. The passions of the receiver of the alms choke, as it were,\nthe growth of merits.\"                                              24\n\nAnd the Blessed One gave thanks to Vis\u0101kh\u0101 in these verses:         25\n\n     \"O noble woman of an upright life,\n     Disciple of the Blessed One, thou givest\n     Unstintedly in purity of heart.                                26\n\n     \"Thou spreadest joy, assuagest pain,\n     And verily thy gift will be a blessing\n     As well to many others as to thee.\"                            27\n\n\n\n\nXXXV.\n\nTHE UPOSATHA AND P\u0100TIMOKKHA.\n\n\nWhen Seniya Bimbis\u0101ra, the king of Magadha, was advanced in\nyears, he retired from the world and led a religious life. He\nobserved that there were Brahmanical sects in R\u0101jagaha keeping\nsacred certain days, and the people went to their meeting-houses\nand listened to their sermons.                                       1\n\nConcerning the need of keeping regular days for retirement from\nworldly labors and religious instruction, the king went to the\nBlessed One and said: \"The Parivr\u0101jaka, who belong to the\nTitthiya school, prosper and gain adherents because they keep the\neighth day and also the fourteenth or fifteenth day of each\nhalf-month. Would it not be advisable for the reverend brethren\nof the Sangha also to assemble on days duly appointed for that\npurpose?\"                                                            2\n\nAnd the Blessed One commanded the bhikkhus to assemble on the\neighth day and also on the fourteenth or fifteenth day of each\nhalf-month, and to devote these days to religious exercises.         3\n\nA bhikkhu duly appointed should address the congregation and\nexpound the Dharma. He should exhort the people to walk in the\neightfold path of righteousness; he should comfort them in the\nvicissitudes of life and gladden them with the bliss of the fruit\nof good deeds. Thus the brethren should keep the Uposatha.           4\n\nNow the bhikkhus, in obedience to the rule laid down by the\nBlessed One, assembled in the vih\u0101ra on the day appointed, and\nthe people went to hear the Dharma, but they were greatly\ndisappointed, for the bhikkhus remained silent and delivered no\ndiscourse.                                                           5\n\nWhen the Blessed One heard of it, he ordered the bhikkhus to\nrecite the P\u0101timokkha, which is a ceremony of disburdening the\nconscience; and he commanded them to make confession of their\ntrespasses so as to receive the absolution of the order.             6\n\nA fault, if there be one, should be confessed by the bhikkhu who\nremembers it and desires to be cleansed. For a fault, when\nconfessed, shall be light on him.                                    7\n\nAnd the Blessed One said: \"The P\u0101timokkha must be recited in this\nway:                                                                 8\n\n\"Let a competent and venerable bhikkhu make the following\nproclamation to the Sangha: 'May the Sangha hear me! To-day is\nUposatha, the eighth, or the fourteenth or fifteenth day of the\nhalf-month. If the Sangha is ready, let the Sangha hold the\nUposatha service and recite the P\u0101timokkha. I will recite the\nP\u0101timokkha.'                                                         9\n\n\"And the bhikkhus shall reply: 'We hear it well and we\nconcentrate well our minds on it, all of us.'                       10\n\n\"Then the officiating bhikkhu shall continue: 'Let him who has\ncommitted an offence, confess it; if there be no offence, let all\nremain silent; from your being silent I shall understand that the\nreverend brethren are free from offences.                           11\n\n'As a single person who has been asked a question answers it, so\nalso, if before an assembly like this a question is solemnly\nproclaimed three times, an answer is expected: if a bhikkhu,\nafter a threefold proclamation, does not confess an existing\noffence which he remembers, he commits an intentional falsehood.    12\n\n'Now, reverend brethren, an intentional falsehood has been\ndeclared an impediment by the Blessed One. Therefore, if an\noffence has been committed by a bhikkhu who remembers it and\ndesires to become pure, the offence should be confessed by the\nbhikkhu, and when it has been confessed, it is treated duly.'\"      13\n\n\n\n\nXXXVI.\n\nTHE SCHISM.\n\n\nWhile the Blessed One dwelt at Kosamb\u012b, a certain bhikkhu was\naccused of having committed an offence, and, as he refused to\nacknowledge it, the brotherhood pronounced against him the\nsentence of expulsion.                                               1\n\nNow, that bhikkhu was erudite. He knew the Dharma, had studied\nthe rules of the order, and was wise, learned, intelligent,\nmodest, conscientious, and ready to submit himself to discipline.\nAnd he went to his companions and friends among the bhikkhus,\nsaying: \"This is no offence, friends; this is no reason for a\nsentence of expulsion. I am not guilty. The verdict is\nunconstitutional and invalid. Therefore I consider myself still\nas a member of the order. May the venerable brethren assist me in\nmaintaining my right.\"                                               2\n\nThose who sided with the expelled brother went to the bhikkhus\nwho had pronounced the sentence, saying: \"This is no offence\";\nwhile the bhikkhus who had pronounced the sentence replied: \"This\nis an offence.\"                                                      3\n\nThus altercations and quarrels arose, and the Sangha was divided\ninto two parties, reviling and slandering each other.                4\n\nAnd all these happenings were reported to the Blessed One.           5\n\nThen the Blessed One went to the place where the bhikkhus were\nwho had pronounced the sentence of expulsion, and said to them:\n\"Do not think, O bhikkhus, that you are to pronounce expulsion\nagainst a bhikkhu, whatever be the facts of the case, simply by\nsaying: 'It occurs to us that it is so, and therefore we are\npleased to proceed thus against our brother.' Let those bhikkhus\nwho frivolously pronounce a sentence against a brother who knows\nthe Dharma and the rules of the order, who is learned, wise,\nintelligent, modest, conscientious, and ready to submit himself\nto discipline, stand in awe of causing divisions. They must not\npronounce a sentence of expulsion against a brother merely\nbecause he refuses to see his offence.\"                              6\n\nThen the Blessed One rose and went to the brethren who sided with\nthe expelled brother and said to them: \"Do not think, O bhikkhus,\nthat if you have given offence you need not atone for it,\nthinking: 'We are without offence.' When a bhikkhu has committed\nan offence, which he considers no offence while the brotherhood\nconsider him guilty, he should think: 'These brethren know the\nDharma and the rules of the order; they are learned, wise,\nintelligent, modest, conscientious, and ready to submit\nthemselves to discipline; it is impossible that they should on my\naccount act with selfishness or in malice or in delusion or in\nfear.' Let him stand in awe of causing divisions, and rather\nacknowledge his offence on the authority of his brethren.\"           7\n\nBoth parties continued to keep Uposatha and perform official acts\nindependently of one another; and when their doings were related\nto the Blessed One, he ruled that the keeping of Uposatha and the\nperformance of official acts were lawful, unobjectionable, and\nvalid for both parties. For he said: \"The bhikkhus who side with\nthe expelled brother form a different communion from those who\npronounced the sentence. There are venerable brethren in both\nparties. As they do not agree, let them keep Uposatha and perform\nofficial acts separately.\"                                           8\n\nAnd the Blessed One reprimanded the quarrelsome bhikkhus saying\nto them:                                                             9\n\n\"Loud is the voice which worldlings make; but how can they be\nblamed when divisions arise also in the Sangha? Hatred is not\nappeased in those who think: 'He has reviled me, he has wronged\nme, he has injured me.'                                             10\n\n\"For not by hatred is hatred appeased. Hatred is appeased by\nnot-hatred. This is an eternal law.                                 11\n\n\"There are some who do not know the need of self-restraint; if\nthey are quarrelsome we may excuse their behavior. But those who\nknow better, should learn to live in concord.                       12\n\n\"If a man finds a wise friend who lives righteously and is\nconstant in his character, he may live with him, overcoming all\ndangers, happy and mindful.                                         13\n\n\"But if he finds not a friend who lives righteously and is\nconstant in his character, let him rather walk alone, like a king\nwho leaves his empire and the cares of government behind him to\nlead a life of retirement like a lonely elephant in the forest.     14\n\n\"With fools there is no companionship. Rather than to live with\nmen who are selfish, vain, quarrelsome, and obstinate let a man\nwalk alone.\"                                                        15\n\nAnd the Blessed One thought to himself: \"It is no easy task to\ninstruct these headstrong and infatuate fools.\" And he rose from\nhis seat and went away.                                             16\n\n\n\n\nXXXVII.\n\nTHE RE-ESTABLISHMENT OF CONCORD.\n\n\nWhilst the dispute between the parties was not yet settled, the\nBlessed One left Kosamb\u012b, and wandering from place to place he\ncame at last to S\u0101vatthi.                                            1\n\nAnd in the absence of the Blessed One the quarrels grew worse, so\nthat the Jay devotees of Kosamb\u012b became annoyed and they said:\n\"These quarrelsome monks are a great nuisance and will bring upon\nus misfortunes. Worried by their altercations the Blessed One is\ngone, and has selected another abode for his residence. Let us,\ntherefore, neither salute the bhikkhus nor support them. They are\nnot worthy of wearing yellow robes, and must either propitiate\nthe Blessed One, or return to the world.\"                            2\n\nAnd the bhikkhus of Kosamb\u012b, when no longer honored and no longer\nsupported by the lay devotees, began to repent and said: \"Let us\ngo to the Blessed One and let him settle the question of our\ndisagreement.\"                                                       3\n\nAnd both parties went to Savatthi to the Blessed One. And the\nvenerable S\u0101riputta, having heard of their arrival, addressed the\nBlessed One and said: \"These contentious, disputatious, and\nquarrelsome bhikkhus of Kosamb\u012b, the authors of dissensions, have\ncome to S\u0101vatthi. How am I to behave, O Lord, toward those\nbhikkhus.\"                                                           4\n\n\"Do not reprove them, S\u0101riputta,\" said the Blessed One, \"for\nharsh words do not serve as a remedy and are pleasant to no one.\nAssign separate dwelling-places to each party and treat them with\nimpartial justice. Listen with patience to both parties. He alone\nwho weighs both sides is called a muni. When both parties have\npresented their case, let the Sangha come to an agreement and\ndeclare the re-establishment of concord.\"                            5\n\nAnd P\u0101japat\u012b, the matron, asked the Blessed One for advice, and\nthe Blessed One said: \"Let both parties enjoy the gifts of lay\nmembers, be they robes or food, as they may need, and let no one\nreceive any noticeable preference over any other.\"                   6\n\nAnd the venerable Up\u0101li, having approached the Blessed One, asked\nconcerning the re-establishment of peace in the Sangha: \"Would it\nbe right, O Lord,\" said he, \"that the Sangha, to avoid further\ndisputations, should declare the restoration of concord without\ninquiring into the matter of the quarrel?\"                           7\n\nAnd the Blessed One said:                                            8\n\n\"If the Sangha declares the re-establishment of concord without\nhaving inquired into the matter, the declaration is neither right\nnor lawful.                                                          9\n\n\"There are two ways of re-establishing concord; one is in the\nletter, and the other one is in the spirit and in the letter.       10\n\n\"If the Sangha declares the re-establishment of concord without\nhaving inquired into the matter, the peace is concluded in the\nletter only. But if the Sangha, having inquired into the matter\nand having gone to the bottom of it, decides to declare the\nre-establishment of concord, the peace is concluded in the spirit\nand also in the letter.                                             11\n\n\"The concord re-established in the spirit and in the letter is\nalone right and lawful.\"                                            12\n\nAnd the Blessed One addressed the bhikkhus and told them the\nstory of Prince D\u012bgh\u0101vu, the Long-lived. He said:                   13\n\n\"In former times, there lived at Benares a powerful king whose\nname was Brahmadatta of K\u0101si; and he went to war against D\u012bgh\u012bti,\nthe Long-suffering, a king of Kosala, for he thought, 'The\nkingdom of Kosala is small and D\u012bgh\u012bti will not be able to resist\nmy armies.'                                                         14\n\n\"And D\u012bgh\u012bti, seeing that resistance was impossible against the\ngreat host of the king of K\u0101si, fled, leaving his little kingdom\nin the hands of Brahmadatta; and having wandered from place to\nplace, he came at last to Benares, and lived there with his\nconsort in a potter's dwelling outside the town.                    15\n\n\"And the queen bore him a son and they called him D\u012bgh\u0101vu.          16\n\n\"When D\u012bgh\u0101vu had grown up, the king thought to himself: 'King\nBrahmadatta has done us great harm, and he is fearing our\nrevenge; he will seek to kill us. Should he find us he will slay\nall three of us.' And he sent his son away, and D\u012bgh\u0101vu having\nreceived a good education from his father, applied himself\ndiligently to learn all arts, becoming very skilful and wise.       17\n\n\"At that time the barber of king D\u012bgh\u012bti dwelt at Benares, and he\nsaw the king, his former master, and, being of an avaricious\nnature, betrayed him to King Brahmadatta.                           18\n\n\"When Brahmadatta, the king of K\u0101si, heard that the fugitive king\nof Kosala and his queen, unknown and in disguise, were living a\nquiet life in a potter's dwelling, he ordered them to be bound\nand executed; and the sheriff to whom the order was given seized\nking D\u012bgh\u012bti and led him to the place of execution.                 19\n\n\"While the captive king was being led through the streets of\nBenares he saw his son who had returned to visit his parents,\nand, careful not to betray the presence of his son, yet anxious\nto communicate to him his last advice, he cried: 'O D\u012bgh\u0101vu, my\nson! Be not far-sighted, be not near-sighted, for not by hatred\nis hatred appeased; hatred is appeased by not-hatred only.'         20\n\n\"The king and queen of Kosala were executed, but D\u012bgh\u0101vu their\nson bought strong wine and made the guards drunk. When the night\narrived he laid the bodies of his parents upon a funeral pyre and\nburned them with all honors and religious rites.                    21\n\n\"When king Brahmadatta heard of it, he became afraid, for he\nthought, 'D\u012bgh\u0101vu, the son of king D\u012bgh\u012bti, is a wise youth and\nhe will take revenge for the death of his parents. If he espies a\nfavorable opportunity, he will assassinate me.'                     22\n\n\"Young D\u012bgh\u0101vu went to the forest and wept to his heart's\ncontent. Then he wiped his tears and returned to Benares. Hearing\nthat assistants were wanted in the royal elephants' stable, he\noffered his services and was engaged by the master of the\nelephants.                                                          23\n\n\"And it happened that the king heard a sweet voice ringing\nthrough the night and singing to the lute a beautiful song that\ngladdened his heart. And having inquired among his attendants who\nthe singer might be, was told that the master of the elephants\nhad in his service a young man of great accomplishments, and\nbeloved by all his comrades. They said, 'He is wont to sing to\nthe lute, and he must have been the singer that gladdened the\nheart of the king.'                                                 24\n\n\"And the king summoned the young man before him and, being much\npleased with D\u012bgh\u0101vu, gave him employment in the royal castle.\nObserving how wisely the youth acted, how modest he was and yet\npunctilious in the performance of his work, the king very soon\ngave him a position of trust.                                       25\n\n\"Now it came to pass that the king went hunting and became\nseparated from his retinue, young D\u012bgh\u0101vu alone remaining with\nhim. And the king worn out from the hunt laid his head in the lap\nof young D\u012bgh\u0101vu and slept.                                         26\n\n\"And D\u012bgh\u0101vu thought: 'People will forgive great wrongs which\nthey have suffered, but they will never be at ease about the\nwrongs which they themselves have done. They will persecute their\nvictims to the bitter end. This king Brahmadatta has done us\ngreat injury, he robbed us of our kingdom and slew my father and\nmy mother. He is now in my power.' Thinking thus he unsheathed\nhis sword.                                                          27\n\n\"Then D\u012bgh\u0101vu thought of the last words of his father. 'Be not\nfar-sighted, be not near-sighted. For not by hatred is hatred\nappeased. Hatred is appeased by not-hatred alone.' Thinking thus,\nhe put his sword back into the sheath.                              28\n\n\"The king became restless in his sleep and he awoke, and when the\nyouth asked, 'Why art thou frightened, O king?' he replied: 'My\nsleep is always restless because I often dream that young D\u012bgh\u0101vu\nis coming upon me with his sword. While I lay here with my head\nin thy lap I dreamed the dreadful dream again; and I awoke full\nof terror and alarm.'                                               29\n\n\"Then the youth, laying his left hand upon the defenceless king's\nhead and with his right hand drawing his sword, said: 'I am\nD\u012bgh\u0101vu, the son of king D\u012bgh\u012bti, whom thou hast robbed of his\nkingdom and slain together with his queen, my mother. I know that\nmen overcome the hatred entertained for wrongs which they have\nsuffered much more easily than for the wrongs which they have\ndone, and so I cannot expect that thou wilt take pity on me; but\nnow a chance for revenge has come to me.'                           30\n\n\"The king seeing that he was at the mercy of young D\u012bgh\u0101vu raised\nhis hands and said: 'Grant me my life, my dear D\u012bgh\u0101vu, grant me\nmy life. I shall be forever grateful to thee.'                      31\n\n\"And D\u012bgh\u0101vu said without bitterness or ill-will: 'How can I\ngrant thee thy life, O king, since my life is endangered by thee.\nI do not mean to take thy life. It is thou, O king, who must\ngrant me my life.'                                                  32\n\n\"And the king said: 'Well, my dear D\u012bgh\u0101vu, then grant me my\nlife, and I will grant thee thine.'                                 33\n\n\"Thus, king Brahmadatta of K\u0101si and young D\u012bgh\u0101vu granted each\nother's life and took each other's hand and swore an oath not to\ndo any harm to each other.                                          34\n\n\"And king Brahmadatta of K\u0101si said to young D\u012bgh\u0101vu: 'Why did\nthy father say to thee in the hour of his death: \"Be not\nfar-sighted, be not near-sighted, for hatred is not appeased by\nhatred. Hatred is appeased by not-hatred alone,\"--what did thy\nfather mean by that?'                                               35\n\n\"The youth replied: 'When my father, O king, in the hour of his\ndeath said: \"Be not far-sighted,\" he meant, Let not thy hatred go\nfar. And when my father said, \"Be not near-sighted,\" he meant, Be\nnot hasty to fall out with thy friends. And when he said, \"For\nnot by hatred is hatred appeased; hatred is appeased by\nnot-hatred,\" he meant this: Thou hast killed my father and\nmother, O king, and if I should deprive thee of thy life, then\nthy partisans in turn would take away my life; my partisans again\nwould deprive thine of their lives. Thus by hatred, hatred would\nnot be appeased. But now, O king, thou hast granted me my life,\nand I have granted thee thine; thus by not-hatred hatred has been\nappeased.'                                                          36\n\n\"Then king Brahmadatta of K\u0101si thought: 'How wise is young\nD\u012bgh\u0101vu that he understands in its full extent the meaning of\nwhat his father spoke concisely.' And the king gave him back his\nfather's kingdom and gave him his daughter in marriage.\"            37\n\nHaving finished the story, the Blessed One said: \"Brethren, ye\nare my lawful sons in the faith, begotten by the words of my\nmouth. Children ought not to trample under foot the counsel given\nthem by their father; do ye henceforth follow my admonitions.\"      38\n\nThen the bhikkhus met in conference; they discussed their\ndifferences in mutual good will, and the concord of the Sangha\nwas re-established.                                                 39\n\n\n\n\nXXXVIII.\n\nTHE BHIKKHUS REBUKED.\n\n\nAnd it happened that the Blessed One walked up and down in the\nopen air unshod.                                                     1\n\nWhen the elders saw that the Blessed One walked unshod, they put\naway their shoes and did likewise. But the novices did not heed\nthe example of their elders and kept their feet covered.             2\n\nSome of the brethren noticed the irreverent behavior of the\nnovices and told the Blessed One; and the Blessed One rebuked the\nnovices and said: \"If the brethren, even now, while I am yet\nliving, show so little respect and courtesy to one another, what\nwill they do when I have passed away?\"                               3\n\nAnd the Blessed One was filled with anxiety for the welfare of\nthe truth; and he continued:                                         4\n\n\"Even the laymen, O bhikkhus, who move in the world, pursuing\nsome handicraft that they may procure them a living, will be\nrespectful, affectionate, and hospitable to their teachers. Do\nye, therefore, O bhikkhus, so let your light shine forth, that\nye, having left the world and devoted your entire life to\nreligion and to religious discipline, may observe the rules of\ndecency, be respectful, affectionate, and hospitable to your\nteachers and superiors, or those who rank as your teachers and\nsuperiors. Your demeanor, O bhikkhus, does not conduce to the\nconversion of the unconverted and to the increase of the number\nof the faithful. It serves, O bhikkhus, to repel the unconverted\nand to estrange them. I exhort you to be more considerate in the\nfuture, more thoughtful and more respectful\"                         5\n\n\n\n\nXXXIX.\n\nDEVADATTA.\n\n\nWhen Devadatta, the son of Suprabuddha and a brother of\nYasodhar\u0101, became a disciple, he cherished the hope of attaining\nthe same distinctions and honors as Gotama Siddhattha. Being\ndisappointed in his ambitions, he conceived in his heart a\njealous hatred, and, attempting to excel the Perfect One in\nvirtue, he found fault with his regulations and reproved them as\ntoo lenient.                                                         1\n\nDevadatta went to R\u0101jagaha and gained the ear of Aj\u0101tasattu, the\nson of King Bimbis\u0101ra. And Aj\u0101tasattu built a new vih\u0101ra for\nDevadatta, and founded a sect whose disciples were pledged to\nsevere rules and self-mortification.                                 2\n\nSoon afterwards the Blessed One himself came to R\u0101jagaha and\nstayed at the Veluvana vih\u0101ra.                                       3\n\nDevadatta called on the Blessed One, requesting him to sanction\nhis rules of greater stringency, by which a greater holiness\nmight be procured. \"The body,\" he said, \"consists of its\nthirty-two parts and has no divine attributes. It is conceived in\nsin and born in corruption. Its attributes are liability to pain\nand dissolution, for it is impermanent. It is the receptacle of\nkarma which is the curse of our former existences; it is the\ndwelling-place of sin and diseases and its organs constantly\ndischarge disgusting secretions. Its end is death and its goal\nthe charnel house. Such being the condition of the body it\nbehooves us to treat it as a carcass full of abomination and to\nclothe it in such rags only as have been gathered in cemeteries\nor upon dung-hills.\"                                                 4\n\nThe Blessed One said: \"Truly, the body is full of impurity and\nits end is the charnel house, for it is impermanent and destined\nto be dissolved into its elements. But being the receptacle of\nkarma, it lies in our power to make it a vessel of truth and not\nof evil. It is not good to indulge in the pleasures of the body,\nbut neither is it good to neglect our bodily needs and to heap\nfilth upon impurities. The lamp that is not cleansed and not\nfilled with oil will be extinguished, and a body that is unkempt,\nunwashed, and weakened by penance will not be a fit receptacle\nfor the light of truth. Attend to your body and its needs as you\nwould treat a wound which you care for without loving it. Severe\nrules will not lead the disciples on the middle path which I have\ntaught. Certainly, no one can be prevented from keeping more\nstringent rules, if he sees fit to do so, but they should not be\nimposed upon any one, for they are unnecessary.\"                     5\n\nThus the Tath\u0101gata refused Devadatta's proposal; and Devadatta\nleft the Buddha and went into the vih\u0101ra speaking evil of the\nLord's path of salvation as too lenient and altogether\ninsufficient.                                                        6\n\nWhen the Blessed One heard of Devadatta's intrigues, he said:\n\"Among men there is no one who is not blamed. People blame him\nwho sits silent and him who speaks, they also blame the man who\npreaches the middle path.\"                                           7\n\nDevadatta instigated Aj\u0101tasattu to plot against his father\nBimbis\u0101ra, the king, so that the prince would no longer be\nsubject to him; Bimbis\u0101ra was imprisoned by his son in a tower\nwhere he died leaving the kingdom of Magadha to his son\nAj\u0101tasattu.                                                          8\n\nThe new king listened to the evil advice of Devadatta, and he\ngave orders to take the life of the Tath\u0101gata. However, the\nmurderers sent out to kill the Lord could not perform their\nwicked deed, and became converted as soon as they saw him and\nlistened to his preaching. The rock hurled down from a precipice\nupon the great Master split in twain, and the two pieces passed\nby on either side without doing any harm. Nalagiri, the wild\nelephant let loose to destroy the Lord, became gentle in his\npresence; and Aj\u0101tasattu, suffering greatly from the pangs of\nhis conscience, went to the Blessed One and sought peace in his\ndistress.                                                            9\n\nThe Blessed One received Aj\u0101tasattu kindly and taught him the way\nof salvation; but Devadatta still tried to become the founder of\na religious school of his own.                                      10\n\nDevadatta did not succeed in his plans and having been abandoned\nby many of his disciples, he fell sick, and then repented. He\nentreated those who had remained with him to carry his litter to\nthe Buddha, saying: \"Take me, children, take me to him; though I\nhave done evil to him, I am his brother-in-law. For the sake of\nour relationship the Buddha will save me.\" And they obeyed,\nalthough reluctantly.                                               11\n\nAnd Devadatta in his impatience to see the Blessed One rose from\nhis litter while his carriers were washing their hands. But his\nfeet burned under him; he sank to the ground; and, having chanted\na hymn on the Buddha, died.                                         12\n\n\n\n\nXL.\n\nNAME AND FORM.\n\n\nOn one occasion the Blessed One entered the assembly hall and the\nbrethren hushed their conversation.                                  1\n\nWhen they had greeted him with clasped hands, they sat down and\nbecame composed. Then the Blessed One said: \"Your minds are\ninflamed with intense interest; what was the topic of your\ndiscussion?\"                                                         2\n\nAnd S\u0101riputta rose and spake: \"World-honored master, we were\ndiscussing the nature of man's own existence. We were trying to\ngrasp the mixture of our own being which is called Name and Form.\nEvery human being consists of conformations, and there are three\ngroups which are not corporeal. They are sensation, perception,\nand the dispositions, all three constitute consciousness and\nmind, being comprised under the term Name. And there are four\nelements, the earthy element, the watery element, the fiery\nelement, and the gaseous element, and these four elements\nconstitute man's bodily form, being held together so that this\nmachine moves like a puppet. How does this name and form endure\nand how can it live?\"                                                3\n\nSaid the Blessed One: \"Life is instantaneous and living is dying.\nJust as a chariot-wheel in rolling rolls only at one point of the\ntire, and in resting rests only at one point; in exactly the same\nway, the life of a living being lasts only for the period of one\nthought. As soon as that thought has ceased the being is said to\nhave ceased.                                                         4\n\n\"As it has been said:--'The being of a past moment of thought has\nlived, but does not live, nor will it live. The being of a future\nmoment of thought will live, but has not lived, nor does it live.\nThe being of the present moment of thought does live, but has not\nlived, nor will it live.'\"                                           5\n\n\"As to Name and Form we must understand how they interact. Name\nhas no power of its own, nor can it go on of its own impulse,\neither to eat, or to drink, or to utter sounds, or to make a\nmovement. Form also is without power and cannot go on of its own\nimpulse. It has no desire to eat, or to drink, or to utter\nsounds, or to make a movement. But Form goes on when supported by\nName, and Name when supported by Form. When Name has a desire to\neat, or to drink, or to utter sounds, or to make a movement, then\nForm eats, drinks, utters sounds, makes a movement.                  6\n\n\"It is as if two men, the one blind from birth and the other a\ncripple, were desirous of going traveling, and the man blind from\nbirth were to say to the cripple as follows: 'See here! I am able\nto use my legs, but I have no eyes with which to see the rough\nand the smooth places in the road.'                                  7\n\n\"And the cripple were to say to the man blind from birth as\nfollows: 'See here! I am able to use my eyes, but I have no legs\nwith which to go forward and back.'                                  8\n\n\"And the man blind from birth, pleased and delighted, were to\nmount the cripple on his shoulders. And the cripple sitting on\nthe shoulders of the man blind from birth were to direct him,\nsaying, 'Leave the left and go to the right; leave the right and\ngo to the left.'                                                     9\n\n\"Here the man blind from birth is without power of his own, and\nweak, and cannot go of his own impulse or might. The cripple also\nis without power of his own, and weak, and cannot go of his own\nimpulse or might. Yet when they mutually support one another it\nis not impossible for them to go.                                   10\n\n\"In exactly the same way Name is without power of its own, and\ncannot spring up of its own might, nor perform this or that\naction. Form also is without power of its own, and cannot spring\nup of its own might, nor perform this or that action. Yet when\nthey mutually support one another it is not impossible for them\nto spring up and go on.                                             11\n\n\"There is no material that exists for the production of Name and\nForm; and when Name and Form cease, they do not go anywhither in\nspace. After Name and Form have ceased, they do not exist\nanywhere in the shape of heaped-up music material. Thus when a\nlute is played upon, there is no previous store of sound; and\nwhen the music ceases it does not go anywhither in space. When it\nhas ceased, it exists nowhere in a stored-up state. Having\npreviously been non-existent, it came into existence on account\nof the structure and stem of the lute and the exertions of the\nperformer; and as it came into existence so it passes away. In\nexactly the same way, all the elements of being, both corporeal\nand non-corporeal come into existence after having previously\nbeen non-existent; and having come into existence pass away.        12\n\n\"There is not a self residing in Name and Form, but the\ncooperation of the conformations produces what people call a man.   13\n\n\"Just as the word 'chariot' is but a mode of expression for axle,\nwheels, the chariot-body and other constituents in their proper\ncombination, so a living being is the appearance of the groups\nwith the four elements as they are joined in a unit. There is no\nself in the carriage and there is no self in man.                   14\n\n\"O bhikkhus, this doctrine is sure and an eternal truth, that\nthere is no self outside of its parts. This self of ours which\nconstitutes Name and Form is a combination of the groups with the\nfour elements, but there is no ego entity, no self in itself.       15\n\n\"Paradoxical though it may sound: There is a path to walk on,\nthere is walking being done, but there is no traveler. There are\ndeeds being done, but there is no doer. There is a blowing of the\nair, but there is no wind that does the blowing. The thought of\nself is an error and all existences are as hollow as the plantain\ntree and as empty as twirling water bubbles.                        16\n\n\"Therefore, O bhikkhus, as there is no self, there is no\ntransmigration of a self; but there are deeds and the continued\neffect of deeds. There is a rebirth of karma; there is\nreincarnation. This rebirth, this reincarnation, this\nreappearance of the conformations is continuous and depends on\nthe law of cause and effect. Just as a seal is impressed upon the\nwax reproducing the configurations of its device, so the thoughts\nof men, their characters, their aspirations are impressed upon\nothers in continuous transference and continue their karma, and\ngood deeds will continue in blessings while bad deeds will\ncontinue in curses.                                                 17\n\n\"There is no entity here that migrates, no self is transferred\nfrom one place to another; but there is a voice uttered here and\nthe echo of it comes back. The teacher pronounces a stanza and\nthe disciple who attentively listens to his teacher's\ninstruction, repeats the stanza. Thus the stanza is reborn in the\nmind of the disciple.                                               18\n\n\"The body is a compound of perishable organs. It is subject to\ndecay; and we should take care of it as of a wound or a sore; we\nshould attend to its needs without being attached to it, or\nloving it.                                                          19\n\n\"The body is like a machine, and there is no self in it that\nmakes it walk or act, but the thoughts of it, as the windy\nelements, cause the machine to work.                                20\n\n\"The body moves about like a cart. Therefore 'tis said:             21\n\n     \"As ships are by the wind impelled,\n     As arrows from their bowstrings speed,\n     So likewise when the body moves\n     The windy element must lead.                                   22\n\n     \"Machines are geared to work by ropes;\n     So too this body is, in fact,\n     Directed by a mental pull\n     Whene'er it stand or sit or act.                               23\n\n     \"No independent self is here\n     That could intrinsic forces prove\n     To make man act without a cause,\n     To make him stand or walk or move.                             24\n\n\"He only who utterly abandons all thought of the ego escapes the\nsnares of the Evil One; he is out of the reach of M\u0101ra.             25\n\n\"Thus says the pleasure-promising tempter:                          26\n\n     \"So long as to the things\n     Called 'mine' and 'I' and 'me'\n     Thine anxious heart still clings,\n     My snares thou canst not flee.\"                                27\n\n\"The faithful disciple replies:                                     28\n\n     \"Naught's mine and naught of me,\n     The self I do not mind!\n     Thus M\u0101ra, I tell thee,\n     My path thou canst not find.\"                                  29\n\n\"Dismiss the error of the self and do not cling to possessions\nwhich are transient but perform deeds that are good, for deeds\nare enduring and in deeds your karma continues.                     30\n\n\"Since then, O bhikkhus, there is no self, there can not be any\nafter life of a self. Therefore abandon all thought of self. But\nsince there are deeds and since deeds continue, be careful with\nyour deeds.                                                         31\n\n\"All beings have karma as their portion: they are heirs of their\nkarma; they are sprung from their karma; their karma is their\nkinsman; their karma is their refuge; karma allots beings to\nmeanness or to greatness.                                           32\n\n\"Assailed by death in life's last throes On quitting all thy joys\nand woes What is thine own, thy recompense? What stays with thee\nwhen passing hence? What like a shadow follows thee And will\nBeyond thine heirloom be?                                           33\n\n\"T'is deeds, thy deeds, both good and bad; Naught else can after\ndeath be had. Thy deeds are thine, thy recompense; They are thine\nown when going hence; They like a shadow follow thee And will\nBeyond thine heirloom be.                                           34\n\n\"Let all then here perform good deeds, For future weal a treasure\nstore; There to reap crops from noble seeds, A bliss increasing\nevermore.\"                                                          35\n\n\n\n\nXLI.\n\nTHE GOAL.\n\n\nAnd the Blessed One thus addressed the bhikkhus:                     1\n\n\"It is through not understanding the four noble truths, O\nbhikkhus, that we had to wander so long in the weary-path of\nsams\u0101ra, both you and I.                                             2\n\n\"Through contact thought is born from sensation, and is reborn by\na reproduction of its form. Starting from the simplest forms, the\nmind rises and falls according to deeds, but the aspirations of a\nBodhisatta pursue the straight path of wisdom and righteousness,\nuntil they reach perfect enlightenment in the Buddha.                3\n\n\"All creatures are what they are through the karma of their deeds\ndone in former and in present existences.                            4\n\n\"The rational nature of man is a spark of the true light; it is\nthe first step on the upward road. But new births are required to\ninsure an ascent to the summit of existence, the enlightenment of\nmind and heart, where the immeasurable light of moral\ncomprehension is gained which is the source of all righteousness.    5\n\n\"Having attained this higher birth, I have found the truth and\nhave taught you the noble path that leads to the city of peace.      6\n\n\"I have shown you the way to the lake of Ambrosia, which washes\naway all evil desire.                                                7\n\n\"I have given you the refreshing drink called the perception of\ntruth, and he who drinks of it becomes free from excitement,\npassion, and wrong-doing.                                            8\n\n\"The very gods envy the bliss of him who has escaped from the\nfloods of passion and has climbed the shores of Nirv\u0101na. His\nheart is cleansed from all defilement and free from all illusion.    9\n\n\"He is like unto the lotus which grows in the water, yet not a\ndrop of water adheres to its petals.                                10\n\n\"The man who walks in the noble path lives in the world, and yet\nhis heart is not defiled by worldly desires.                        11\n\n\"He who does not see the four noble truths, he who does not\nunderstand the three characteristics and has not grounded himself\nin the uncreate, has still a long path to traverse by repeated\nbirths through the desert of ignorance with its mirages of\nillusion and through the morass of wrong.                           12\n\n\"But now that you have gained comprehension, the cause of further\nmigrations and aberrations is removed. The goal is reached. The\ncraving of selfishness is destroyed, and the truth is attained.     13\n\n\"This is true deliverance; this is salvation; this is heaven and\nthe bliss of a life immortal.\"                                      14\n\n\n\n\nXLII.\n\nMIRACLES FORBIDDEN.\n\n\nJotikkha, the son of Subhadda, was a householder living in\nR\u0101jagaha. Having received a precious bowl of sandalwood decorated\nwith jewels, he erected a long pole before his house and put the\nbowl on its top with this legend: \"Should a samana take this bowl\ndown without using a ladder or a stick with a hook, or without\nclimbing the pole, but by magic power, he shall receive as reward\nwhatever he desires.\"                                                1\n\nAnd the people came to the Blessed One, full of wonder and their\nmouths overflowing with praise, saying: \"Great is the Tath\u0101gata.\nHis disciples perform miracles. Kassapa, the disciple of the\nBuddha, saw the bowl on Jotikkha's pole, and, stretching out his\nhand, he took it down, carrying it away in triumph to the\nvih\u0101ra.\"                                                             2\n\nWhen the Blessed One heard what had happened, he went to Kassapa,\nand, breaking the bowl to pieces, forbade his disciples to\nperform miracles of any kind.                                        3\n\nSoon after this it happened that in one of the rainy seasons many\nbhikkhus were staying in the Vajj\u012b territory during a famine. And\none of the bhikkhus proposed to his brethren that they should\npraise one another to the householders of the village, saying:\n\"This bhikkhu is a saint, he has seen celestial visions; and that\nbhikkhu possesses supernatural gifts; he can work miracles.\" And\nthe villagers said: \"It is lucky, very lucky for us, that such\nsaints are spending the rainy season with us.\" And they gave\nwillingly and abundantly, and the bhikkhus prospered and did not\nsurfer from the famine.                                              4\n\nWhen the Blessed One heard it, he told \u0100nanda to call the\nbhikkhus together, and he asked them: \"Tell me, O bhikkhus, when\ndoes a bhikkhu cease to be a bhikkhu?\"                               5\n\nAnd S\u0101riputta replied:                                               6\n\n\"An ordained disciple must not commit any unchaste act. The\ndisciple who commits an unchaste act is no longer a disciple of\nthe Sakyamuni.                                                       7\n\n\"Again, an ordained disciple must not take except what has been\ngiven him. The disciple who takes, be it so little as a penny's\nworth, is no longer a disciple of the Sakyamuni.                     8\n\n\"And lastly, an ordained disciple must not knowingly and\nmalignantly deprive any harmless creature of life, not even an\nearth-worm or an ant. The disciple who knowingly and malignantly\ndeprives any harmless creature of its life is no longer a\ndisciple of the Sakyamuni.                                           9\n\n\"These are the three great prohibitions.\"                           10\n\nAnd the Blessed One addressed the bhikkhus and said:                11\n\n\"There is another great prohibition which I declare to you:         12\n\n\"An ordained disciple must not boast of any superhuman\nperfection. The disciple who with evil intent and from\ncovetousness boasts of a superhuman perfection, be it celestial\nvisions or miracles, is no longer a disciple of the Sakyamuni.      13\n\n\"I forbid you, O bhikkhus, to employ any spells or supplications,\nfor they are useless, since the law of karma governs all things.\nHe who attempts to perform miracles has not understood the\ndoctrine of the Tath\u0101gata.\"                                         14\n\n\n\n\nXLIII.\n\nTHE VANITY OF WORLDLINESS.\n\n\nThere was a poet who had acquired the spotless eye of truth, and\nhe believed in the Buddha, whose doctrine gave him peace of mind\nand comfort in the hour of affliction.                               1\n\nAnd it happened that an epidemic swept over the country in which\nhe lived, so that many died, and the people were terrified. Some\nof them trembled with fright, and in anticipation of their fate\nwere smitten with all the horrors of death before they died,\nwhile others began to be merry, shouting loudly, \"Let us enjoy\nourselves to-day, for we know not whether to-morrow we shall\nlive\"; yet was their laughter no genuine gladness, but a mere\npretence and affectation.                                            2\n\nAmong all these worldly men and women trembling with anxiety, the\nBuddhist poet lived in the time of the pestilence, as usual, calm\nand undisturbed, helping wherever he could and ministering unto\nthe sick, soothing their pains by medicine and religious\nconsolation.                                                         3\n\nAnd a man came to him and said: \"My heart is nervous and excited,\nfor I see people die. I am not anxious about others, but I\ntremble because of myself. Help me; cure me of my fear.\"             4\n\nThe poet replied: \"There is help for him who has compassion on\nothers, but there is no help for thee so long as thou clingest to\nthine own self alone. Hard times try the souls of men and teach\nthem righteousness and charity. Canst thou witness these sad\nsights around thee and still be filled with selfishness? Canst\nthou see thy brothers, sisters, and friends suffer, yet not\nforget the petty cravings and lust of thine own heart?\"              5\n\nNoticing the desolation in the mind of the pleasure-seeking man,\nthe Buddhist poet composed this song and taught it to the\nbrethren in the vih\u0101ra:                                              6\n\n     \"Unless refuge you take in the Buddha and find in Nirv\u0101na rest\n     Your life is but vanity--empty and desolate vanity.\n     To see the world is idle, and to enjoy life is empty.\n     The world, including man, is but like a phantom, and the\n                             hope of heaven is as a mirage.          7\n\n     \"The worldling seeks pleasures fattening himself like a\n                             caged fowl.\n     But the Buddhist saint flies up to the sun like the wild crane.\n     The fowl in the coop has food but will soon be boiled\n                             in the pot.\n     No provisions are given to the wild crane, but the heavens\n                             and the earth are his.\"                 8\n\n     The poet said: \"The times are hard and teach the people\n     a lesson; yet do they not heed it.\" And he composed\n     another poem on the vanity of worldliness:                      9\n\n     \"It is good to reform, and it is good to exhort people to\n     reform.\n     The things of the world will all be swept away.\n     Let others be busy and buried with care.\n     My mind all unvexed shall be pure.                             10\n\n     \"After pleasures they hanker and find no satisfaction;\n     Riches they covet and can never have enough.\n     They are like unto puppets held up by a string.\n     When the string breaks they come down with a shock.            11\n\n     \"In the domain of death there are neither great nor small;\n     Neither gold nor silver is used, nor precious jewels.\n     No distinction is made between the high and the low.\n     And daily the dead are buried beneath the fragrant sod.        12\n\n     \"Look at the sun setting behind the western hills.\n     You lie down to rest, but soon the cock will announce\n                              morn.\n     Reform to-day and do not wait until it be too late.\n     Do not say it is early, for the time quickly passes by.        13\n\n     \"It is good to reform and it is good to exhort people to\n                              reform.\n     It is good to lead a righteous life and take refuge in the\n                              Buddha's name.\n     Your talents may reach to the skies, your wealth may be\n                              untold--\n     But all is in vain unless you attain the peace of Nirv\u0101na.\"    14\n\n\n\nXLIV.\n\nSECRECY AND PUBLICITY.\n\n\nThe Buddha said: \"Three things, O disciples, are characterized by\nsecrecy: love affairs, priestly wisdom, and all aberrations from\nthe path of truth.                                                   1\n\n\"Women who are in love, O disciples, seek secrecy and shun\npublicity; priests who claim to be in possession of special\nrevelations, O disciples, seek secrecy and shun publicity; all\nthose who stray from the path of truth, O disciples, seek secrecy\nand shun publicity.                                                  2\n\n\"Three things, O disciples, shine before the world and cannot be\nhidden. What are the three?                                          3\n\n\"The moon, O disciples, illumines the world and cannot be hidden;\nthe sun, O disciples, illumines the world and cannot be hidden;\nand the truth proclaimed by the Tath\u0101gata illumines the world and\ncannot be hidden. These three things, O disciples, illumine the\nworld and cannot be hidden. There is no secrecy about them.\"         4\n\n\n\n\nXLV.\n\nTHE ANNIHILATION OF SUFFERING.\n\n\nAnd the Buddha said: \"What, my friends, is evil?                     1\n\n\"Killing is evil; stealing is evil; yielding to sexual passion is\nevil; lying is evil; slandering is evil; abuse is evil; gossip is\nevil; envy is evil; hatred is evil; to cling to false doctrine is\nevil; all these things, my friends, are evil.                        2\n\n\"And what, my friends, is the root of evil?                          3\n\n\"Desire is the root of evil; hatred is the root of evil; illusion\nis the root of evil; these things are the root of evil.              4\n\n\"What, however, is good?                                             5\n\n\"Abstaining from killing is good; abstaining from theft is good;\nabstaining from sensuality is good; abstaining from falsehood is\ngood; abstaining from slander is good; suppression of unkindness\nis good; abandoning gossip is good; letting go all envy is good;\ndismissing hatred is good; obedience to the truth is good; all\nthese things are good.                                               6\n\n\"And what, my friends, is the root of the good?                      7\n\n\"Freedom from desire is the root of the good; freedom from hatred\nand freedom from illusion; these things, my friends, are the root\nof the good.                                                         8\n\n\"What, however, O brethren, is suffering? What is the origin of\nsuffering? What is the annihilation of suffering?                    9\n\n\"Birth is suffering; old age is suffering; disease is suffering;\ndeath is suffering; sorrow and misery are suffering; affliction\nand despair are suffering; to be united with loathsome things is\nsuffering; the loss of that which we love and the failure in\nattaining that which is longed for are suffering; all these\nthings, O brethren, are suffering.                                  10\n\n\"And what, O brethren, is the origin of suffering?                  11\n\n\"It is lust, passion, and the thirst for existence that yearns\nfor pleasure everywhere, leading to a continual rebirth! It is\nsensuality, desire, selfishness; all these things, O brethren,\nare the origin of suffering.                                        12\n\n\"And what is the annihilation of suffering?                         13\n\n\"The radical and total annihilation of this thirst and the\nabandonment, the liberation, the deliverance from passion, that,\nO brethren, is the annihilation of suffering.                       14\n\n\"And what, O brethren, is the path that leads to the annihilation\nof suffering?                                                       15\n\n\"It is the holy eightfold path that leads to the annihilation of\nsuffering, which consists of, right views, right decision, right\nspeech, right action, right living, right struggling, right\nthoughts, and right meditation.                                     16\n\n\"In so far, O friends, as a noble youth thus recognizes suffering\nand the origin of suffering, as he recognizes the annihilation of\nsuffering, and walks on the path that leads to the annihilation\nof suffering, radically forsaking passion, subduing wrath,\nannihilating the vain conceit of the \"I-am,\" leaving ignorance,\nand attaining to enlightenment, he will make an end of all\nsuffering even in this life.\"                                       17\n\n\n\n\nXLVI.\n\nAVOIDING THE TEN EVILS.\n\n\nThe Buddha said: \"All acts of living creatures become bad by ten\nthings, and by avoiding the ten things they become good. There\nare three evils of the body, four evils of the tongue, and three\nevils of the mind.                                                   1\n\n\"The evils of the body are, murder, theft, and adultery, of the\ntongue, lying, slander, abuse, and idle talk; of the mind,\ncovetousness, hatred, and error.                                     2\n\n\"I exhort you to avoid the ten evils:                                3\n\n\"I. Kill not, but have regard for life.                              4\n\n\"II. Steal not, neither do ye rob; but help everybody to be\nmaster of the fruits of his labor.                                   5\n\n\"III. Abstain from impurity, and lead a life of chastity.            6\n\n\"IV. Lie not, but be truthful. Speak the truth with discretion,\nfearlessly and in a loving heart.                                    7\n\n\"V. Invent not evil reports, neither do ye repeat them. Carp not,\nbut look for the good sides of your fellow-beings, so that ye may\nwith sincerity defend them against their enemies.                    8\n\n\"VI. Swear not, but speak decently and with dignity.                 9\n\n\"VII. Waste not the time with gossip, but speak to the purpose or\nkeep silence.                                                       10\n\n\"VIII. Covet not, nor envy, but rejoice at the fortunes of other\npeople.                                                             11\n\n\"IX. Cleanse your heart of malice and cherish no hatred, not even\nagainst your enemies; but embrace all living beings with\nkindness.                                                           12\n\n\"X. Free your mind of ignorance and be anxious to learn the\ntruth, especially in the one thing that is needful, lest you fall\na prey either to scepticism or to errors. Scepticism will make\nyou indifferent and errors will lead you astray, so that you\nshall not find the noble path that leads to life eternal.\"          13\n\n\n\n\nXLVII.\n\nTHE PREACHER'S MISSION.\n\n\nAnd the Blessed One said to his disciples:                           1\n\n\"When I have passed away and can no longer address you and edify\nyour minds with religious discourse, select from among you men of\ngood family and education to preach the truth in my stead. And\nlet those men be invested with the robes of the Tath\u0101gata, let\nthem enter into the abode of the Tath\u0101gata, and occupy the pulpit\nof the Tath\u0101gata.                                                    2\n\n\"The robe of the Tath\u0101gata is sublime forbearance and patience.\nThe abode of the Tath\u0101gata is charity and love of all beings. The\npulpit of the Tath\u0101gata is the comprehension of the good law in\nits abstract meaning as well as in its particular application.       3\n\n\"The preacher must propound the truth with unshrinking mind. He\nmust have the power of persuasion rooted in virtue and in strict\nfidelity to his vows.                                                4\n\n\"The preacher must keep in his proper sphere and be steady in his\ncourse. He must not flatter his vanity by seeking the company of\nthe great, nor must he keep company with persons who are\nfrivolous and immoral. When in temptation, he should constantly\nthink of the Buddha and he will conquer.                             5\n\n\"All who come to hear the doctrine, the preacher must receive\nwith benevolence, and his sermon must be without invidiousness.      6\n\n\"The preacher must not be prone to carp at others, or to blame\nother preachers; nor speak scandal, nor propagate bitter words.\nHe must not mention by name other disciples to vituperate them\nand reproach their demeanor.                                         7\n\n\"Clad in a clean robe, dyed with good color, with appropriate\nundergarments, he must ascend the pulpit with a mind free from\nblame and at peace with the whole world.                             8\n\n\"He must not take delight in quarrelous disputations or engage in\ncontroversies so as to show the superiority of his talents, but\nbe calm and composed.                                                9\n\n\"No hostile feelings shall reside in his heart, and he must never\nabandon the disposition of charity toward all beings. His sole\naim must be that all beings become Buddhas.                         10\n\n\"Let the preacher apply himself with zeal to his work, and the\nTath\u0101gata will show to him the body of the holy law in its\ntranscendent glory. He shall be honored as one whom the Tath\u0101gata\nhas blessed. The Tath\u0101gata blesses the preacher and also those\nwho reverently listen to him and joyfully accept the doctrine.      11\n\n\"All those who receive the truth will find perfect enlightenment.\nAnd, verily, such is the power of the doctrine that even by the\nreading of a single stanza, or by reciting, copying, and keeping\nin mind a single sentence of the good law, persons may be\nconverted to the truth and enter the path of righteousness which\nleads to deliverance from evil.                                     12\n\n\"Creatures that are swayed by impure passions, when they listen\nto the voice, will be purified. The ignorant who are infatuated\nwith the follies of the world will, when pondering on the\nprofundity of the doctrine, acquire wisdom. Those who act under\nthe impulse of hatred will, when taking refuge in the Buddha, be\nfilled with good-will and love.                                     13\n\n\"A preacher must be full of energy and cheerful hope, never\ntiring and never despairing of final success.                       14\n\n\"A preacher must be like a man in quest of water who digs a well\nin an arid tract of land. So long as he sees that the sand is dry\nand white, he knows that the water is still far off. But let him\nnot be troubled or give up the task as hopeless. The work of\nremoving the dry sand must be done so that he can dig down deeper\ninto the ground. And often the deeper he has to dig, the cooler\nand purer and more refreshing will the water be.                    15\n\n\"When after some time of digging he sees that the sand becomes\nmoist, he accepts it as a token that the water is near.             16\n\n\"So long as the people do not listen to the words of truth, the\npreacher knows that he has to dig deeper into their hearts; but\nwhen they begin to heed his words he apprehends that they will\nsoon attain enlightenment.                                          17\n\n\"Into your hands, O ye men of good family and education who take\nthe vow of preaching the words of the Tath\u0101gata, the Blessed One\ntransfers, intrusts, and commends the good law of truth.            18\n\n\"Receive the good law of truth, keep it, read and reread it,\nfathom it, promulgate it, and preach it to all beings in all the\nquarters of the universe.                                           19\n\n\"The Tath\u0101gata is not avaricious, nor narrow-minded, and he is\nwilling to impart the perfect Buddha-knowledge unto all who are\nready and willing to receive it. Be ye like unto him. Imitate him\nand follow his example in bounteously giving, showing, and\nbestowing the truth.                                                20\n\n\"Gather round you hearers who love to listen to the benign and\ncomforting words of the law; rouse the unbelievers to accept the\ntruth and fill them with delight and joy. Quicken them, edify\nthem, and lift them higher and higher until they see the truth\nface to face in all its splendor and infinite glory.\"               21\n\nWhen the Blessed One had thus spoken, the disciples said:           22\n\n\"O thou who rejoicest in kindness having its source in\ncompassion, thou great cloud of good qualities and of benevolent\nmind, thou quenchest the fire that vexeth living beings, thou\npourest out nectar, the rain of the law!                            23\n\n\"We shall do, O Lord, what the Tath\u0101gata commands. We shall\nfulfil his behest; the Lord shall find us obedient to his words.\"   24\n\nAnd this vow of the disciples resounded through the universe, and\nlike an echo it came back from all the Bodhisattas who are to be\nand will come to preach the good law of Truth to future\ngenerations.                                                        25\n\nAnd the Blessed One said: \"The Tath\u0101gata is like unto a powerful\nking who rules his kingdom with righteousness, but being attacked\nby envious enemies goes out to wage war against his foes. When\nthe king sees his soldiers fight he is delighted with their\ngallantry and will bestow upon them donations of all kinds. Ye\nare the soldiers of the Tath\u0101gata, while M\u0101ra, the Evil One, is\nthe enemy who must be conquered. And the Tath\u0101gata will give to\nhis soldiers the city of Nirv\u0101na, the great capital of the good\nlaw. And when the enemy is overcome, the Dharma-r\u0101ja, the great\nking of truth, will bestow upon all his disciples the most\nprecious crown which jewel brings perfect enlightenment, supreme\nwisdom, and undisturbed peace.\"                                     26\n\n\n\n\nTHE TEACHER.\n\n\n\n\nXLVIII.\n\nTHE DHAMMAPADA.\n\n\nThis is the Dhammapada, the path of religion pursued by those who\nare followers of the Buddha:                                         1\n\nCreatures from mind their character derive; mind-marshalled are\nthey, mind-made. Mind is the source either of bliss or of\ncorruption.                                                          2\n\nBy oneself evil is done; by oneself one suffers; by oneself evil\nis left undone; by oneself one is purified. Purity and impurity\nbelong to oneself, no one can purify another. 3 You yourself must\nmake an effort. The Tath\u0101gatas are only preachers. The thoughtful\nwho enter the way are freed from the bondage of M\u0101ra.                4\n\nHe who does not rouse himself when it is time to rise; who,\nthough young and strong, is full of sloth; whose will and\nthoughts are weak; that lazy and idle man will never find the way\nto enlightenment.                                                    5\n\nIf a man hold himself dear, let him watch himself carefully; the\ntruth guards him who guards himself.                                 6\n\nIf a man makes himself as he teaches others to be, then, being\nhimself subdued, he may subdue others; one's own self is indeed\ndifficult to subdue.                                                 7\n\nIf some men conquer in battle a thousand times a thousand men,\nand if another conquer himself, he is the greatest of conquerors.    8\n\nIt is the habit of fools, be they laymen or members of the\nclergy, to think, \"this is done by me. May others be subject to\nme. In this or that transaction a prominent part should be played\nby me.\" Fools do not care for the duty to be performed or the aim\nto be reached, but think of their self alone. Everything is but a\npedestal of their vanity.                                            9\n\nBad deeds, and deeds hurtful to ourselves, are easy to do; what\nis beneficial and good, that is very difficult.                     10\n\nIf anything is to be done, let a man do it, let him attack it\nvigorously!                                                         11\n\nBefore long, alas! this body will lie on the earth, despised,\nwithout understanding, like a useless log; yet our thoughts will\nendure. They will be thought again, and will produce action. Good\nthoughts will produce good actions, and bad thoughts will produce\nbad actions.                                                        12\n\nEarnestness is the path of immortality, thoughtlessness the path\nof death. Those who are in earnest do not die; those who are\nthoughtless are as if dead already.                                 13\n\nThose who imagine they find truth in untruth, and see untruth in\ntruth, will never arrive at truth, but follow vain desires. They\nwho know truth in truth, and untruth in untruth, arrive at truth,\nand follow true desires.                                            14\n\nAs rain breaks through an ill-thatched house, passion will break\nthrough an unreflecting mind. As rain does not break through a\nwell-thatched house, passion will not break through a\nwell-reflecting mind.                                               15\n\nWell-makers lead the water wherever they like; fletchets bend the\narrow; carpenters bend a log of wood; wise people fashion\nthemselves; wise people falter not amidst blame and praise.\nHaving listened to the law, they become serene, like a deep,\nsmooth, and still lake.                                             16\n\nIf a man speaks or acts with an evil thought, pain follows him as\nthe wheel follows the foot of the ox that draws the carriage.       17\n\nAn evil deed is better left undone, for a man will repent of it\nafterwards; a good deed is better done, for having done it one\nwill not repent.                                                    18\n\nIf a man commits a wrong let him not do it again; let him not\ndelight in wrongdoing; pain is the outcome of evil. If a man does\nwhat is good, let him do it again; let him delight in it;\nhappiness is the outcome of good.                                   19\n\nLet no man think lightly of evil, saying in his heart, \"It will\nnot come nigh unto me.\" As by the falling of water-drops a\nwater-pot is filled, so the fool becomes full of evil, though he\ngather it little by little.                                         20\n\nLet no man think lightly of good, saying in his heart, \"It will\nnot come nigh unto me.\" As by the falling of water-drops a\nwater-pot is filled, so the wise man becomes full of good, though\nhe gather it little by little.                                      21\n\nHe who lives for pleasure only, his senses uncontrolled,\nimmoderate in his food, idle, and weak, him M\u0101ra, the tempter,\nwill certainly overthrow, as the wind throws down a weak tree. He\nwho lives without looking for pleasures, his senses\nwell-controlled, moderate in his food, faithful and strong, him\nM\u0101ra will certainly not overthrow, any more than the wind throws\ndown a rocky mountain.                                              22\n\nThe fool who knows his foolishness, is wise at least so far. But\na fool who thinks himself wise, he is a fool indeed.                23\n\nTo the evil-doer wrong appears sweet as honey; he looks upon it\nas pleasant so long as it bears no fruit; but when its fruit\nripens, then he looks upon it as wrong. And so the good man looks\nupon the goodness of the Dharma as a burden and an evil so long\nas it bears no fruit; but when its fruit ripens, then he sees its\ngoodness.                                                           24\n\nA hater may do great harm to a hater, or an enemy to an enemy;\nbut a wrongly-directed mind will do greater mischief unto itself.\nA mother, a father, or any other relative will do much good; but\na well-directed mind will do greater service unto itself.           25\n\nHe whose wickedness is very great brings himself down to that\nstate where his enemy wishes him to be. He himself is his\ngreatest enemy. Thus a creeper destroys the life of a tree on\nwhich it finds support.                                             26\n\nDo not direct thy thought to what gives pleasure, that thou\nmayest not cry out when burning, \"This is pain.\" The wicked man\nburns by his own deeds, as if burnt by fire.                        27\n\nPleasures destroy the foolish; the foolish man by his thirst for\npleasures destroys himself as if he were his own enemy. The\nfields are damaged by hurricanes and weeds; mankind is damaged by\npassion, by hatred, by vanity, and by lust.                         28\n\nLet no man ever take into consideration whether a thing is\npleasant or unpleasant. The love of pleasure begets grief and the\ndread of pain causes fear; he who is free from the love of\npleasure and the dread of pain knows neither grief nor fear.        29\n\nHe who gives himself to vanity, and does not give himself to\nmeditation, forgetting the real aim of life and grasping at\npleasure, will in time envy him who has exerted himself in\nmeditation.                                                         30\n\nThe fault of others is easily noticed, but that of oneself is\ndifficult to perceive. A man winnows his neighbor's faults like\nchaff, but his own fault he hides, as a cheat hides the false die\nfrom the gambler.                                                   31\n\nIf a man looks after the faults of others, and is always inclined\nto take offence, his own passions will grow, and he is far from\nthe destruction of passions.                                        32\n\nNot about the perversities of others, not about their sins of\ncommission or omission, but about his own misdeeds and\nnegligences alone should a sage be worried.                         33\n\nGood people shine from afar, like the snowy mountains; had people\nare concealed, like arrows shot by night.                           34\n\nIf a man by causing pain to others, wishes to obtain pleasure for\nhimself, he, entangled in the bonds of selfishness, will never be\nfree from hatred.                                                   35\n\nLet a man overcome anger by love, let him overcome evil by good;\nlet him overcome the greedy by liberality, the liar by truth!       36\n\nFor hatred does not cease by hatred at any time; hatred ceases by\nnot-hatred, this is an old rule.                                    37\n\nSpeak the truth, do not yield to anger; give, if thou art asked;\nby these three steps thou wilt become divine.                       38\n\nLet a wise man blow off the impurities of his self, as a smith\nblows off the impurities of silver, one by one, little by little,\nand from time to time.                                              39\n\nLead others, not by violence, but by righteousness and equity.      40\n\nHe who possesses virtue and intelligence, who is just, speaks the\ntruth, and does what is his own business, him the world will hold\ndear.                                                               41\n\nAs the bee collects nectar and departs without injuring the\nflower, or its color or scent, so let a sage dwell in the\ncommunity.                                                          42\n\nIf a traveller does not meet with one who is his better, or his\nequal, let him firmly keep to his solitary journey; there is no\ncompanionship with fools.                                           43\n\nLong is the night to him who is awake; long is a mile to him who\nis tired; long is life to the foolish who do not know the true\nreligion.                                                           44\n\nBetter than living a hundred years, not seeing the highest truth,\nis one day in the life of a man who sees the highest truth.         45\n\nSome form their Dharma arbitrarily and fabricate it artificially;\nthey advance complex speculations and imagine that good results\nare attainable only by the acceptance of their theories; yet the\ntruth is but one; there are not different truths in the world.\nHaving reflected on the various theories, we have gone into the\nyoke with him who has shaken off all sin. But shall we be able to\nproceed together with him?                                          46\n\nThe best of ways is the eightfold path. This is the path. There\nis no other that leads to the purifying of intelligence. Go on\nthis path! Everything else is the deceit of M\u0101ra, the tempter. If\nyou go on this path, you will make an end of pain! Says the\nTath\u0101gata, The path was preached by me, when I had understood the\nremoval of the thorn in the flesh.                                  47\n\nNot only by discipline and vows, not only by much learning, do I\nearn the happiness of release which no worldling can know.\nBhikkhu, be not confident as long as thou hast not attained the\nextinction of thirst. The extinction of evil desire is the\nhighest religion.                                                   48\n\nThe gift of religion exceeds all gifts; the sweetness of religion\nexceeds all sweetness; the delight in religion exceeds all\ndelights; the extinction of thirst overcomes all pain.              49\n\nFew are there among men who cross the river and reach the goal.\nThe great multitudes are running up and down the shore; but there\nis no suffering for him who has finished his journey.               50\n\nAs the lily will grow full of sweet perfume and delight upon a\nheap of rubbish, thus the disciple of the truly enlightened\nBuddha shines forth by his wisdom among those who are like\nrubbish, among the people that walk in darkness.                    51\n\nLet us live happily then, not hating those who hate us! Among men\nwho hate us let us dwell free from hatred!                          52\n\nLet us live happily then, free from all ailments among the\nailing! Among men who are ailing let us dwell free from ailments!   53\n\nLet us live happily, then, free from greed among the greedy!\nAmong men who are greedy let us dwell free from greed!              54\n\nThe sun is bright by day, the moon shines by night, the warrior\nis bright in his armor, thinkers are bright in their meditation;\nbut among all the brightest with splendor day and night is the\nBuddha, the Awakened, the Holy, Blessed.                            55\n\n\n\n\nXLIX.\n\nTHE TWO BRAHMANS.\n\n\nAt one time when the Blessed One was journeying through Kosala he\ncame to the Brahman village which is called Manas\u0101kata. There he\nstayed in a mango grove.                                             1\n\nAnd two young Brahmans came to him who were of different schools.\nOne was named V\u0101settha and the other Bh\u0101radv\u0101ja. And V\u0101settha\nsaid to the Blessed One:                                             2\n\n\"We have a dispute as to the true path. I say the straight path\nwhich leads unto a union with Brahm\u0101 is that which has been\nannounced by the Brahman Pokkharas\u0101ti, while my friend says the\nstraight path which leads unto a union with Brahm\u0101 is that which\nhas been announced by the Brahman T\u0101rukkha.                          3\n\n\"Now, regarding thy high reputation, O samana, and knowing that\nthou art called the Enlightened One, the teacher of men and gods,\nthe Blessed Buddha, we have come to ask thee, are all these paths\npaths of salvation? There are many roads all around our village,\nand all lead to Manas\u0101kata. Is it just so with the paths of the\nsages? Are all paths paths to salvation, and do they all lead to\na union with Brahm\u0101?                                                 4\n\nAnd the Blessed One proposed these questions to the two Brahmans:\n\"Do you think that all paths are right?\"                             5\n\nBoth answered and said: \"Yes, Gotama, we think so.\"                  6\n\n\"But tell me,\" continued the Buddha, \"has any one of the\nBrahmans, versed in the Vedas, seen Brahm\u0101 face to face?\"            7\n\n\"No, sir!\" was the reply.                                            8\n\n\"But, then,\" said the Blessed One, \"has any teacher of the\nBrahmans, versed in the Vedas, seen Brahm\u0101 face to face?\"            9\n\nThe two Brahmans said: \"No, sir.\"                                   10\n\n\"But, then,\" said the Blessed One, \"has any one of the authors of\nthe Vedas seen Brahm\u0101 face to face?\"                                11\n\nAgain the two Brahmans answered in the negative and exclaimed:\n\"How can any one see Brahm\u0101 or understand him, for the mortal\ncannot understand the immortal.\" And the Blessed One proposed an\nillustration, saying:                                               12\n\n\"It is as if a man should make a staircase in the place where\nfour roads cross, to mount up into a mansion. And people should\nask him, 'Where, good friend, is this mansion, to mount up into\nwhich you are making this staircase? Knowest thou whether it is\nin the east, or in the south, or in the west, or in the north?\nWhether it is high, or low, or of medium size?' And when so asked\nhe should answer, 'I know it not.' And people should say to him,\n'But, then, good friend, thou art making a staircase to mount up\ninto something--taking it for a mansion--which all the while thou\nknowest not, neither hast thou seen it.' And when so asked he\nshould answer, 'That is exactly what I do; yea I know that I\ncannot know it.' What would you think of him? Would you not say\nthat the talk of that man was foolish talk?\"                        13\n\n\"In sooth, Gotama,\" said the two Brahmans, \"it would be foolish\ntalk!\"                                                              14\n\nThe Blessed One continued: \"Then the Brahmans should say, 'We\nshow you the way unto a union of what we know not and what we\nhave not seen.' This being the substance of Brahman lore, does it\nnot follow that their task is vain?\"                                15\n\n\"It does follow,\" replied Bh\u0101radv\u0101ja.                               16\n\nSaid the Blessed One: \"Thus it is impossible that Brahmans versed\nin the three Vedas should be able to show the way to a state of\nunion with that which they neither know nor have seen. Just as\nwhen a string of blind men are clinging one to the other. Neither\ncan the foremost see, nor can those in the middle see, nor can\nthe hindmost see. Even so, methinks, the talk of the Brahmans\nversed in the three Vedas is but blind talk; it is ridiculous,\nconsists of mere words, and is a vain and empty thing.\"             17\n\n\"Now suppose,\" added the Blessed One, \"that a man should come\nhither to the bank of the river, and, having some business on the\nother side, should want to cross. Do you suppose that if he were\nto invoke the other bank of the river to come over to him on this\nside, the bank would come on account of his praying?\"               18\n\n\"Certainly not, Gotama.\"                                            19\n\n\"Yet this is the way of the Brahmans. They omit the practice of\nthose qualities which really make a man a Brahman, and say,\n'Indra, we call upon thee; Soma, we call upon thee; Varuna, we\ncall upon thee; Brahm\u0101, we call upon thee.' Verily, it is not\npossible that these Brahmahns, on account of their invocations,\nprayers, and praises, should after death be united with Brahm\u0101.\"    20\n\n\"Now tell me,\" continued the Buddha, \"what do the Brahmans say of\nBrahm\u0101? Is his mind full of lust?\"                                  21\n\nAnd when the Brahmans denied this, the Buddha asked:\n\n\"Is Brahm\u0101's mind full of malice, sloth, or pride?\"                 22\n\n\"No, sir!\" was the reply. \"He is the opposite of all this.\"         23\n\nAnd the Buddha went on: \"But are the Brahmans free from these\nvices?\"                                                             24\n\n\"No, sir!\" said V\u0101settha.                                           25\n\nThe Holy One said: \"The Brahmans cling to the five things leading\nto worldliness and yield to the temptations of the senses; they\nare entangled in the five hindrances, lust, malice, sloth, pride,\nand doubt. How can they be united to that which is most unlike\ntheir nature? Therefore the threefold wisdom of the Brahmans is a\nwaterless desert, a pathless jungle, and a hopeless desolation.\"    26\n\nWhen the Buddha had thus spoken, one of the Brahmans said: \"We\nare told, Gotama, that the Sakyamuni knows the path to a union\nwith Brahm\u0101.\"                                                       27\n\nAnd the Blessed One said: \"What do you think, O Brahmans, of a\nman born and brought up in Manas\u0101kata? Would he be in doubt about\nthe most direct way from this spot to Manas\u0101kata?\"                  28\n\n\"Certainly not, Gotama.\"                                            29\n\n\"Thus,\" replied the Buddha, \"the Tath\u0101gata knows the straight\npath that leads to a union with Brahm\u0101. He knows it as one who\nhas entered the world of Brahm\u0101 and has been born in it. There\ncan be no doubt in the Tath\u0101gata.\"                                  30\n\nAnd the two young Brahmans said: \"If thou knowest the way show it\nto us.\"                                                             31\n\nAnd the Buddha said:                                                32\n\n\"The Tath\u0101gata sees the universe face to face and understands its\nnature. He proclaims the truth both in its letter and in its\nspirit, and his doctrine is glorious in its origin, glorious in\nits progress, glorious in its consummation. The Tath\u0101gata reveals\nthe higher life in its purity and perfection. He can show you the\nway to that which is contrary to the five great hindrances.         33\n\n\"The Tath\u0101gata lets his mind pervade the four quarters of the\nworld with thoughts of love. And thus the whole wide world,\nabove, below, around, and everywhere will continue to be filled\nwith love, far-reaching, grown great, and beyond measure.           34\n\n\"Just as a mighty trumpeter makes himself heard--and that without\ndifficulty--in all the four quarters of the earth; even so is the\ncoming of the Tath\u0101gata: there is not one living creature that\nthe Tath\u0101gata passes by or leaves aside, but regards them all\nwith mind set free, and deep-felt love.                             35\n\n\"And this is the sign that a man follows the right path:\nUprightness is his delight, and he sees danger in the least of\nthose things which he should avoid. He trains himself in the\ncommands of morality, he encompasseth himself with holiness in\nword and deed; he sustains his life by means that are quite pure;\ngood is his conduct, guarded is the door of his senses; mindful\nand self-possessed, he is altogether happy.                         36\n\n\"He who walks in the eightfold noble path with unswerving\ndetermination is sure to reach Nirv\u0101na. The Tath\u0101gata anxiously\nwatches over his children and with loving care helps them to see\nthe light.                                                          37\n\n\"When a hen has eight or ten or twelve eggs, over which she has\nproperly brooded, the wish arises in her heart, 'O would that my\nlittle chickens would break open the egg-shell with their claws,\nor with their beaks, and come forth into the light in safety!'\nyet all the while those little chickens are sure to break the\negg-shell and will come forth into the light in safety. Even so,\na brother who with firm determination walks in the noble path is\nsure to come forth into the light, sure to reach up to the higher\nwisdom, sure to attain to the highest bliss of enlightenment.\"      38\n\n\n\n\nL.\n\nGUARD THE SIX QUARTERS.\n\n\nWhile the Blessed One was staying at the bamboo grove near\nR\u0101jagaha, he once met on his way Sig\u0101la, a householder, who,\nclasping his hands, turned to the four quarters of the world, to\nthe zenith above, and to the nadir below. And the Blessed One,\nknowing that this was done according to the traditional religious\nsuperstition to avert evil, asked Sig\u0101la: \"Why performest thou\nthese strange ceremonies?\"                                           1\n\nAnd Sig\u0101la in reply said: \"Dost thou think it strange that I\nprotect my home against the influences of demons? 1 know thou\nwouldst fain tell me, O Gotama Sakyamuni, whom people call the\nTath\u0101gata and the Blessed Buddha, that incantations are of no\navail and possess no saving power. But listen to me and know,\nthat in performing this rite I honor, reverence, and keep sacred\nthe words of my father.\"                                             2\n\nThen the Tath\u0101gata said:                                             3\n\nThou dost well, O Sig\u0101la, to honor, reverence, and keep sacred\nthe words of thy father; and it is thy duty to protect thy home,\nthy wife, thy children, and thy children's children against the\nhurtful influences of evil spirits. I find no fault with the\nperformance of thy father's rite. But I find that thou dost not\nunderstand the ceremony. Let the Tath\u0101gata, who now speaks to\nthee as a spiritual father and loves thee no less than did thy\nparents, explain to thee the meaning of the six directions.          4\n\n\"To guard thy home by mysterious ceremonies is not sufficient;\nthou must guard it by good deeds. Turn to thy parents in the\nEast, to thy teachers in the South, to thy wife and children in\nthe West, to thy friends in the North, and regulate the zenith of\nthy religious relations above thee, and the nadir of thy servants\nbelow thee.                                                          5\n\n\"Such is the religion thy father wants thee to have, and the\nperformance of the ceremony shall remind thee of thy duties.\"        6\n\nAnd Sig\u0101la looked up to the Blessed One with reverence as to his\nfather and said: \"Truly, Gotama, thou art the Buddha, the Blessed\nOne, the holy teacher. I never knew what I was doing, but now I\nknow. Thou hast revealed to me the truth that was hidden as one\nwho bringeth a lamp into the darkness. I take my refuge in the\nEnlightened Teacher, in the truth that enlightens, and in the\ncommunity of brethren who have been taught the truth.\"               7\n\n\n\n\nLI.\n\nSIMHA'S QUESTION CONCERNING ANNIHILATION.\n\n\nAt that time many distinguished citizens were sitting together\nassembled in the town-hall and spoke in many ways in praise of\nthe Buddha, of the Dharma, and of the Sangha. Simha, the\ngeneral-in-chief, a disciple of the Niggantha sect, was sitting\namong them. And Simha thought: \"Truly, the Blessed One must be\nthe Buddha, the Holy One. I will go and visit him.\"                  1\n\nThen Simha, the general, went to the place where the Niggantha\nchief, N\u0101taputta, was; and having approached him, he said: \"I\nwish, Lord, to visit the samana Gotama.\"                             2\n\nN\u0101taputta said: \"Why should you, Simha, who believe in the result\nof actions according to their moral merit, go to visit the samana\nGotama, who denies the result of actions? The samana Gotama, O\nSimha, denies the result of actions; he teaches the doctrine of\nnon-action; and in this doctrine he trains his disciples.\"           3\n\nThen the desire to go and visit the Blessed One, which had arisen\nin Simha, the general, abated.                                       4\n\nHearing again the praise of the Buddha, of the Dharma, and of the\nSangha, Simha asked the Niggantha chief a second time; and again\nN\u0101taputta persuaded him not to go.                                   5\n\nWhen a third time the general heard some men of distinction extol\nthe merits of the Buddha, the Dharma, and the Sangha, the general\nthought: \"Truly the samana Gotama must be the Holy Buddha. What\nare the Nigganthas to me, whether they give their consent or not?\nI shall go without asking their permission to visit him, the\nBlessed One, the Holy Buddha.\"                                       6\n\nAnd Simha, the general, said to the Blessed One: \"I have heard,\nLord, that the samana Gotama denies the result of actions; he\nteaches the doctrine of non-action, saying that the actions of\nsentient beings do not receive their reward, for he teaches\nannihilation and the contemptibleness of all things; and in this\ndoctrine he trains his disciples. Teachest thou the doing away of\nthe soul and the burning away of man's being? Pray tell me, Lord,\ndo those who speak thus say the truth, or do they bear false\nwitness against the Blessed One, passing off a spurious Dharma as\nthy Dharma?\"                                                         7\n\nThe Blessed One said:                                                8\n\n\"There is a way, Simha, in which one who says so, is speaking\ntruly of me; on the other hand, Simha, there is a way in which\none who says the opposite is speaking truly of me, too. Listen,\nand I will tell thee:                                                9\n\n\"I teach, Simha, the not-doing of such actions as are\nunrighteous, either by deed, or by word, or by thought; I teach\nthe not-bringing about of all those conditions of heart which are\nevil and not good. However, I teach, Simha, the doing of such\nactions as are righteous, by deed, by word, and by thought; I\nteach the bringing about of all those conditions of heart which\nare good and not evil.                                              10\n\n\"I teach, Simha, that all the conditions of heart which are evil\nand not good, unrighteous actions by deed, by word, and by\nthought, must be burnt away. He who has freed himself, Simha,\nfrom all those conditions of heart which are evil and not good,\nhe who has destroyed them as a palm-tree which is rooted out, so\nthat they cannot grow up again, such a man has accomplished the\neradication of self.                                                11\n\n\"I proclaim, Simha, the annihilation of egotism, of lust, of\nill-will, of delusion. However, I do not proclaim the\nannihilation of forbearance, of love, of charity, and of truth.     12\n\n\"I deem, Simha, unrighteous actions contemptible, whether they be\nperformed by deed, or by word, or by thought; but I deem virtue\nand righteousness praiseworthy.\"                                    13\n\nAnd Simha said: \"One doubt still lurks in my mind concerning the\ndoctrine of the Blessed One. Will the Blessed One consent to\nclear the cloud away so that I may understand the Dharma as the\nBlessed One teaches it?\"                                            14\n\nThe Tath\u0101gata having given his consent, Simha continued: \"I am a\nsoldier, O Blessed One, and am appointed by the king to enforce\nhis laws and to wage his wars. Does the Tath\u0101gata who teaches\nkindness without end and compassion with all sufferers, permit\nthe punishment of the criminal? and further, does the Tath\u0101gata\ndeclare that it is wrong to go to war for the protection of our\nhomes, our wives, our children, and our property? Does the\nTath\u0101gata teach the doctrine of a complete self-surrender, so\nthat I should suffer the evil-doer to do what he pleases and\nyield submissively to him who threatens to take by violence what\nis my own? Does the Tath\u0101gata maintain that all strife, including\nsuch warfare as is waged for a righteous cause, should be\nforbidden?\"                                                         15\n\nThe Buddha replied: \"He who deserves punishment must be punished,\nand he who is worthy of favor must be favored. Yet at the same\ntime he teaches to do no injury to any living being but to be\nfull of love and kindness. These injunctions are not\ncontradictory, for whosoever must be punished for the crimes\nwhich he has committed, suffers his injury not through the\nill-will of the judge but on account of his evil-doing. His own\nacts have brought upon him the injury that the executer of the\nlaw inflicts. When a magistrate punishes, let him not harbor\nhatred in his breast, yet a murderer, when put do death, should\nconsider that this is the fruit of his own act. As soon as he\nwill understand that the punishment will purify his soul, he will\nno longer lament his fate but rejoice at it.\"                       16\n\nAnd the Blessed One continued: \"The Tath\u0101gata teaches that all\nwarfare in which man tries to slay his brother is lamentable, but\nhe does not teach that those who go to war in a righteous cause\nafter having exhausted all means to preserve the peace are\nblameworthy. He must be blamed who is the cause of war.             17\n\n\"The Tath\u0101gata teaches a complete surrender of self, but he does\nnot teach a surrender of anything to those powers that are evil,\nbe they men or gods or the elements of nature. Struggle must be,\nfor all life is a struggle of some kind. But he that struggles\nshould look to it lest he struggle in the interest of self\nagainst truth and righteousness.                                    18\n\n\"He who struggles in the interest of self, so that he himself may\nbe great or powerful or rich or famous, will have no reward, but\nhe who struggles for righteousness and truth, will have great\nreward, for even his defeat will be a victory.                      19\n\n\"Self is not a fit vessel to receive any great success; self is\nsmall and brittle and its contents will soon be spilt for the\nbenefit, and perhaps also for the curse, of others.                 20\n\n\"Truth, however, is large enough to receive the yearnings and\naspirations of all selves and when the selves break like\nsoap-bubbles, their contents will be preserved and in the truth\nthey will lead a life everlasting.                                  21\n\n\"He who goeth to battle, O Simha, even though it be in a\nrighteous cause, must be prepared to be slain by his enemies, for\nthat is the destiny of warriors; and should his fate overtake him\nhe has no reason for complaint.                                     22\n\n\"But he who is victorious should remember the instability of\nearthly things. His success may be great, but be it ever so great\nthe wheel of fortune may turn again and bring him down into the\ndust.                                                               23\n\n\"However, if he moderates himself and, extinguishing all hatred\nin his heart lifts his down-trodden adversary up and says to him,\n'Come now and make peace and let us be brothers,' he will gain a\nvictory that is not a transient success, for its fruits will\nremain forever.                                                     24\n\n\"Great is a successful general, O Simha, but he who has conquered\nself is the greater victor.                                         25\n\n\"The doctrine of the conquest of self, O Simha, is not taught to\ndestroy the souls of men, but to preserve them. He who has\nconquered self is more fit to live, to be successful, and to gain\nvictories than he who is the slave of self.                         26\n\n\"He whose mind is free from the illusion of self, will stand and\nnot fall in the battle of life.                                     27\n\n\"He whose intentions are righteousness and justice, will meet\nwith no failure, but be successful in his enterprises and his\nsuccess will endure.                                                28\n\n\"He who harbors in his heart love of truth will live and not die,\nfor he has drunk the water of immortality.                          29\n\n\"Struggle then, O general, courageously; and fight thy battles\nvigorously, but be a soldier of truth and the Tath\u0101gata will\nbless thee.\"                                                        30\n\nWhen the Blessed One had spoken thus, Simha, the general, said:\n\"Glorious Lord, glorious Lord! Thou hast revealed the truth.\nGreat is the doctrine of the Blessed One. Thou, indeed, art the\nBuddha, the Tath\u0101gata, the Holy One. Thou art the teacher of\nmankind. Thou showest us the road of salvation, for this indeed\nis true deliverance. He who follows thee will not miss the light\nto enlighten his path. He will find blessedness and peace. I take\nmy refuge, Lord, in the Blessed One, and in his doctrine, and in\nhis brotherhood. May the Blessed One receive me from this day\nforth while my life lasts as a disciple who has taken refuge in\nhim.\"                                                               31\n\nAnd the Blessed One said: \"Consider first, Simha, what thou\ndoest. It is becoming that persons of rank like thyself should do\nnothing without due consideration.\"                                 32\n\nSimha's faith in the Blessed One increased. He replied: \"Had\nother teachers, Lord, succeeded in making me their disciple, they\nwould carry around their banners through the whole city of\nVes\u0101l\u012b, shouting: 'Simha, the general has become our disciple!\nFor the second time, Lord, I take my refuge in the Blessed One,\nand in the Dharma, and in the Sangha, may the Blessed One receive\nme from this day forth while my life lasts as a disciple who has\ntaken his refuge in him.\"                                           33\n\nSaid the Blessed One: \"For a long time, Simha, offerings have\nbeen given to the Nigganthas in thy house. Thou shouldst\ntherefore deem it right also in the future to give them food when\nthey come to thee on their alms-pilgrimage.\"                        34\n\nAnd Simha's heart was filled with joy. He said: \"I have been\ntold, Lord: 'The samana Gotama says: To me alone and to nobody\nelse should gifts be given. My pupils alone and the pupils of no\none else should receive offerings.' But the Blessed One exhorts\nme to give also to the Nigganthas. Well, Lord, we shall see what\nis seasonable. For the third time, Lord, I take my refuge in the\nBlessed One, and in his Dharma, and in his fraternity.\"             35\n\n\n\n\nLII.\n\nALL EXISTENCE IS SPIRITUAL.\n\n\nAnd there was an officer among the retinue of Simha who had heard\nof the discourses of the Blessed One, and there was some doubt\nleft in his heart.                                                   1\n\nThis man came to the Blessed One and said: \"It is said, O Lord,\nthat the samana Gotama denies the existence of the soul. Do they\nwho say so speak the truth, or do they bear false witness against\nthe Blessed One?\"                                                    2\n\nAnd the Blessed One said: \"There is a way in which those who say\nso are speaking truly of me; on the other hand, there is a way in\nwhich those who say so do not speak truly of me.                     3\n\n\"The Tath\u0101gata teaches that there is no self. He who says that\nthe soul is his self and that the self is the thinker of our\nthoughts and the actor of our deeds, teaches a wrong doctrine\nwhich leads to confusion and darkness.                               4\n\n\"On the other hand, the Tath\u0101gata teaches that there is mind. He\nwho understands by soul mind, and says that mind exists, teaches\nthe truth which leads to clearness and enlightenment.\"               5\n\nThe officer said: \"Does, then, the Tath\u0101gata maintain that two\nthings exist? that which we perceive with our senses and that\nwhich is mental?\"                                                    6\n\nSaid the Blessed One: \"Verily, I say unto thee, thy mind is\nspiritual, but neither is the sense-perceived void of\nspirituality. The bodhi is eternal and it dominates all existence\nas the good law guiding all beings in their search for truth. It\nchanges brute nature into mind, and there is no being that cannot\nbe transformed into a vessel of truth.\"                              7\n\n\n\n\nLIII.\n\nIDENTITY AND NON-IDENTITY.\n\n\nK\u016btadanta, the head of the Brahmans in the village of D\u0101namat\u012b\nhaving approached the Blessed One respectfully, greeted him and\nsaid: \"I am told, O samana, that thou art the Buddha, the Holy\nOne, the Allknowing, the Lord of the world. But if thou wert the\nBuddha, wouldst thou not come like a king in all thy glory and\npower?\"                                                              1\n\nSaid the Blessed One: \"Thine eyes are holden. If the eye of thy\nmind were undimmed thou couldst see the glory and the power of\ntruth.\"                                                              2\n\nSaid K\u016btadanta: \"Show me the truth and I shall see it. But thy\ndoctrine is without consistency. If it were consistent, it would\nstand; but as it is not, it will pass away.\"                         3\n\nThe Blessed One replied: \"The truth will never pass away.\"           4\n\nK\u016btadanta said: \"I am told that thou teachest the law, yet thou\ntearest down religion. Thy disciples despise rites and abandon\nimmolation, but reverence for the gods can be shown only by\nsacrifices. The very nature of religion consists in worship and\nsacrifice.\"                                                          5\n\nSaid the Buddha: \"Greater than the immolation of bullocks is the\nsacrifice of self. He who offers to the gods his evil desires\nwill see the uselessness of slaughtering animals at the altar.\nBlood has no cleansing power, but the eradication of lust will\nmake the heart pure. Better than worshiping gods is obedience to\nthe laws of righteousness.\"                                          6\n\nK\u016btadanta, being of a religious disposition and anxious about his\nfate after death, had sacrificed countless victims. Now he saw\nthe folly of atonement by blood. Not yet satisfied, however, with\nthe teachings of the Tath\u0101gata, K\u016btadanta continued: \"Thou\nbelievest, O Master, that beings are reborn; that they migrate\nin the evolution of life; and that subject to the law of karma we\nmust reap what we sow. Yet thou teachest the non-existence of the\nsoul! Thy disciples praise utter self-extinction as the highest\nbliss of Nirv\u0101na. If I am merely a combination of the sankh\u0101ras,\nmy existence will cease when I die. If I am merely a compound of\nsensations and ideas and desires, wither can I go at the\ndissolution of the body?\"                                            7\n\nSaid the Blessed One: \"O Brahman, thou art religious and earnest.\nThou art seriously concerned about thy soul. Yet is thy work in\nvain because thou art lacking in the one thing that is needful.      8\n\n\"There is rebirth of character, but no transmigration of a self.\nThy thought-forms reappear, but there is no ego-entity\ntransferred. The stanza uttered by a teacher is reborn in the\nscholar who repeats the words.                                       9\n\n\"Only through ignorance and delusion do men indulge in the dream\nthat their souls are separate and self-existent entities.           10\n\n\"Thy heart, O Brahman, is cleaving still to self; thou art\nanxious about heaven but thou seekest the pleasures of self in\nheaven, and thus thou canst not see the bliss of truth and the\nimmortality of truth.                                               11\n\n\"Verily I say unto thee: The Blessed One has not come to teach\ndeath, but to teach life, and thou discernest not the nature of\nliving and dying.                                                   12\n\n\"This body will be dissolved and no amount of sacrifice will save\nit. Therefore, seek thou the life that is of the mind. Where self\nis, truth cannot be; yet when truth comes, self will disappear.\nTherefore, let thy mind rest in the truth; propagate the truth,\nput thy whole will in it, and let it spread. In the truth thou\nshalt live forever.                                                 13\n\n\"Self is death and truth is life. The cleaving to self is a\nperpetual dying, while moving in the truth is partaking of\nNirv\u0101na which is life everlasting.\"                                 14\n\nK\u016btadanta said: \"Where, O venerable Master, is Nirv\u0101na?\"            15\n\n\"Nirv\u0101na is wherever the precepts are obeyed,\" replied the\nBlessed One.                                                        16\n\n\"Do I understand thee aright,\" rejoined the Brahman, \"that\nNirv\u0101na is not a place, and being nowhere it is without reality?\"   17\n\n\"Thou dost not understand me aright,\" said the Blessed One, \"Now\nlisten and answer these questions: Where does the wind dwell?\"      18\n\n\"Nowhere,\" was the reply.                                           19\n\nBuddha retorted: \"Then, sir, there is no such thing as wind.\"       20\n\nK\u016btadanta made no reply; and the Blessed One asked again: \"Answer\nme, O Brahman, where does wisdom dwell? Is wisdom a locality?\"      21\n\n\"Wisdom has no allotted dwelling-place,\" replied K\u016btadanta.         22\n\nSaid the Blessed One: \"Meanest thou that there is no wisdom, no\nenlightenment, no righteousness, and no salvation, because\nNirv\u0101na is not a locality? As a great and mighty wind which\npasseth over the world in the heat of the day, so the Tath\u0101gata\ncomes to blow over the minds of mankind with the breath of his\nlove, so cool, so sweet, so calm, so delicate; and those\ntormented by fever assuage their suffering and rejoice at the\nrefreshing breeze.\"                                                 23\n\nSaid K\u016btadanta: \"I feel, O Lord, that thou proclaimest a great\ndoctrine, but I cannot grasp it. Forbear with me that I ask\nagain: Tell me, O Lord, if there be no \u0101tman, how can there be\nimmortality? The activity of the mind passeth, and our thoughts\nare gone when we have done thinking.\"                               24\n\nBuddha replied: \"Our thinking is gone, but our thoughts continue.\nReasoning ceases, but knowledge remains.\"                           25\n\nSaid K\u016btadanta: \"How is that? Is not reasoning and knowledge the\nsame?\"                                                              26\n\nThe Blessed One explained the distinction by an illustration: \"It\nis as when a man wants, during the night, to send a letter, and,\nafter having Ids clerk called, has a lamp lit, and gets the\nletter written. Then, when that has been done, he extinguishes\nthe lamp. But though the writing has been finished and the light\nhas been put out the letter is still there. Thus does reasoning\ncease and knowledge remain; and in the same way mental activity\nceases, but experience, wisdom, and all the fruits of our acts\nendure.\"                                                            27\n\nK\u016btadanta continued: \"Tell me, O Lord, pray tell me, where, if\nthe sankh\u0101ras are dissolved, is the identity of my self. If my\nthoughts are propagated, and if my soul migrates, my thoughts\ncease to be my thoughts and my soul ceases to be my soul. Give me\nan illustration, but pray, O Lord, tell me, where is the identity\nof my self?\"                                                        28\n\nSaid the Blessed One: \"Suppose a man were to light a lamp; would\nit burn the night through?\"                                         29\n\n\"Yes, it might do so,\" was the reply.                               30\n\n\"Now, is it the same flame that burns in the first watch of the\nnight as in the second?\"                                            31\n\nK\u016btadanta hesitated. He thought \"Yes, it is the same flame,\" but\nfearing the complications of a hidden meaning, and trying to be\nexact, he said: \"No, it is not.\"                                    32\n\n\"Then,\" continued the Blessed One, \"there are flames, one in the\nfirst watch and the other in the second watch.\"                     33\n\n\"No, sir,\" said K\u016btadanta. \"In one sense it is not the same\nflame, but in another sense it is the same flame. It burns the\nsame kind of oil, it emits the same land of light, and it serves\nthe same purpose.\"                                                  34\n\n\"Very well,\" said the Buddha, \"and would you call those flames\nthe same that have burned yesterday and are burning now in the\nsame lamp, filled with the same kind of oil, illuminating the\nsame room?\"                                                         35\n\n\"They may have been extinguished during the day,\" suggested\nK\u016btadanta.                                                          36\n\nSaid the Blessed One: \"Suppose the flame of the first watch had\nbeen extinguished during the second watch, would you call it the\nsame if it burns again in the third watch?\"                         37\n\nReplied K\u016btadanta: \"In one sense it is a different flame, in\nanother it is not.\"                                                 38\n\nThe Tath\u0101gata asked again: \"Has the time that elapsed during the\nextinction of the flame anything to do with its identity or\nnon-identity?\"                                                      39\n\n\"No, sir,\" said the Brahman, \"it has not. There is a difference\nand an identity, whether many years elapsed or only one second,\nand also whether the lamp has been extinguished in the meantime\nor not.\"                                                            40\n\n\"Well, then, we agree that the flame of to-day is in a certain\nsense the same as the flame of yesterday, and in another sense it\nis different at every moment. Moreover, the flames of the same\nkind, illuminating with equal power the same land of rooms, are\nin a certain sense the same.\"                                       41\n\n\"Yes, sir,\" replied K\u016btadanta.                                      42\n\nThe Blessed One continued: \"Now, suppose there is a man who feels\nlike thyself, thinks like thyself, and acts like thyself, is he\nnot the same man as thou?\"                                          43\n\n\"No, sir,\" interrupted K\u016btadanta.                                   44\n\nSaid the Buddha: \"Dost thou deny that the same logic holds good\nfor thyself that holds good for the things of the world?\"           45\n\nK\u016btadanta bethought himself and rejoined slowly: \"No, I do not.\nThe same logic holds good universally; but there is a peculiarity\nabout my self which renders it altogether different from\neverything else and also from other selves. There may be another\nman who feels exactly like me, thinks like me, and acts like me;\nsuppose even he had the same name and the same kind of\npossessions, he would not be myself.\"                               46\n\n\"True, K\u016btadanta,\" answered Buddha, \"he would not be thyself.\nNow, tell me, is the person who goes to school one, and that same\nperson when he has finished his schooling another? Is it one who\ncommits a crime, another who is punished by having his hands and\nfeet cut off?\"                                                      47\n\n\"They are the same,\" was the reply.                                 48\n\n\"Then sameness is constituted by continuity only?\" asked the\nTath\u0101gata.                                                          49\n\n\"Not only by continuity,\" said K\u016btadanta, \"but also and mainly by\nidentity of character.\"                                             50\n\n\"Very well,\" concluded the Buddha, \"then thou agreest that\npersons can be the same, in the same sense as two flames of the\nsame kind are called the same; and thou must recognize that in\nthis sense another man of the same character and product of the\nsame karma is the same as thou.\"                                    51\n\n\"Well, I do,\" said the Brahman.                                     52\n\nThe Buddha continued: \"And in this same sense alone art thou the\nsame to-day as yesterday. Thy nature is not constituted by the\nmatter of which thy body consists, but by thy sankh\u0101ras, the\nforms of the body, of sensations, of thoughts. Thy person is the\ncombination of the sankh\u0101ras. Wherever they are, thou art.\nWhithersoever they go, thou goest. Thus thou wilt recognize in a\ncertain sense an identity of thy self, and in another sense a\ndifference. But he who does not recognize the identity should\ndeny all identity, and should say that the questioner is no\nlonger the same person as he who a minute after receives the\nanswer. Now consider the continuation of thy personality, which\nis preserved in thy karma. Dost thou call it death and\nannihilation, or fife and continued life?\"                          53\n\n\"I call it life and continued life,\" rejoined K\u016btadanta, \"for it\nis the continuation of my existence, but I do not care for that\nkind of continuation. All I care for is the continuation of self\nin the other sense, which makes of every man, whether identical\nwith me or not, an altogether different person.\"                    54\n\n\"Very well,\" said Buddha. \"This is what thou desirest and this is\nthe cleaving to self. This is thy error. All compound things are\ntransitory: they grow and they decay. All compound things are\nsubject to pain: they will be separated from what they love and\nbe joined to what they abhor. All compound things lack a self, an\n\u0101tman, an ego.\"                                                     55\n\n\"How is that?\" asked K\u016btadanta.                                     56\n\n\"Where is thy self?\" asked the Buddha. And when K\u016btadanta made no\nreply, he continued: \"Thy self to which thou cleavest is a\nconstant change. Years ago thou wast a small babe; then, thou\nwast a boy; then a youth, and now, thou art a man. Is there any\nidentity of the babe and the man? There is an identity in a\ncertain sense only. Indeed there is more identity between the\nflames of the first and the third watch, even though the lamp\nmight have been extinguished during the second watch. Now which\nis thy true self, that of yesterday, that of to-day, or that of\nto-morrow, for the preservation of which thou clamorest?\"           57\n\nK\u016btadanta was bewildered. \"Lord of the world,\" he said, \"I see my\nerror, but I am still confused.\"                                    58\n\nThe Tath\u0101gata continued: \"It is by a process of evolution that\nsankh\u0101ras come to be. There is no sankh\u0101ra which has sprung into\nbeing without a gradual becoming. Thy sankh\u0101ras are the product\nof thy deeds in former existences. The combination of thy\nsankh\u0101ras is thy self. Wheresoever they are impressed thither thy\nself migrates. In thy sankh\u0101ras thou wilt continue to live and\nthou wilt reap in future existences the harvest sown now and in\nthe past.\"                                                          59\n\n\"Verily, O Lord,\" rejoined K\u016btadanta, \"this is not a fair\nretribution. I cannot recognize the justice that others after me\nwill reap what I am sowing now.\"                                    60\n\nThe Blessed One waited a moment and then replied: \"Is all\nteaching in vain? Dost thou not understand that those others are\nthou thyself? Thou thyself wilt reap what thou sowest, not\nothers.                                                             61\n\n\"Think of a man who is ill-bred and destitute, suffering from the\nwretchedness of his condition. As a boy he was slothful and\nindolent, and when he grew up he had not learned a craft to earn\na living. Wouldst thou say his misery is not the product of his\nown action, because the adult is no longer the same person as was\nthe boy?                                                            62\n\n\"Verily, I say unto thee: Not in the heavens, not in the midst of\nthe sea, not if thou hidest thyself away in the clefts of the\nmountains, wilt thou find a place where thou canst escape the\nfruit of thine evil actions.                                        63\n\n\"At the same time thou art sure to receive the blessings of thy\ngood actions.                                                       64\n\n\"The man who has long been traveling and who returns home in\nsafety, the welcome of kinsfolk, friends, and acquaintances\nawaits. So, the fruits of his good works bid him welcome who has\nwalked in the path of righteousness, when he passes over from the\npresent life into the hereafter.\"                                   65\n\nK\u016btadanta said: \"I have faith in the glory and excellency of thy\ndoctrines. My eye cannot as yet endure the light; but I now\nunderstand that there is no self, and the truth dawns upon me.\nSacrifices cannot save, and invocations are idle talk. But how\nshall I find the path to life everlasting? I know all the Vedas\nby heart and have not found the truth.\"                             66\n\nSaid the Buddha: \"Learning is a good thing; but it availeth not.\nTrue wisdom can be acquired by practice only. Practise the truth\nthat thy brother is the same as thou. Walk in the noble path of\nrighteousness and thou wilt understand that while there is death\nin self, there is immortality in truth.\" 67\n\nSaid K\u016btadanta: \"Let me take my refuge in the Blessed One, in the\nDharma, and in the brotherhood. Accept me as thy disciple and let\nme partake of the bliss of immortality.\"                            68\n\n\n\n\nLIV.\n\nTHE BUDDHA OMNIPRESENT.\n\n\nAnd the Blessed One thus addressed the brethren:                     1\n\n\"Those only who do not believe, call me Gotama, but you call me\nthe Buddha, the Blessed One, the Teacher. And this is right, for\nI have in this life entered Nirv\u0101na, while the life of Gotama has\nbeen extinguished.                                                   2\n\n\"Self has disappeared and the truth has taken its abode in me.\nThis body of mine is Gotama's body and it will be dissolved in\ndue time, and after its dissolution no one, neither God nor man,\nwill see Gotama again. But the truth remains. The Buddha will not\ndie; the Buddha will continue to live in the holy body of the\nlaw.                                                                 3\n\n\"The extinction of the Blessed One will be by that passing away\nin which nothing remains that could tend to the formation of\nanother self. Nor will it be possible to point out the Blessed\nOne as being here or there. But it will be like a flame in a\ngreat body of blazing fire. That flame has ceased; it has\nvanished and it cannot be said that it is here or there. In the\nbody of the Dharma, however, the Blessed One can be pointed out;\nfor the Dharma has been preached by the Blessed One.                 4\n\n\"Ye are my children, I am your father; through me have ye been\nreleased from your sufferings.                                       5\n\n\"I myself having reached the other shore, help others to cross\nthe stream; I myself having attained salvation, am a saviour of\nothers; being comforted, I comfort others and lead them to the\nplace of refuge.                                                     6\n\n\"I shall fill with joy all the beings whose limbs languish; I\nshall give happiness to those who are dying from distress; I\nshall extend to them succor and deliverance. 7\n\n\"I was born into the world as the king of truth for the salvation\nof the world.                                                        8\n\n\"The subject on which I meditate is truth. The practice to which\nI devote myself is truth. The topic of my conversation is truth.\nMy thoughts are always in the truth. For lo! my self has become\nthe truth.                                                           9\n\n\"Whosoever comprehendeth the truth will see the Blessed One, for\nthe truth has been preached by the Blessed One.\"                    10\n\n\n\n\nLV.\n\nONE ESSENCE, ONE LAW, ONE AIM.\n\n\nAnd the Tath\u0101gata addressed the venerable Kassapa, to dispel the\nuncertainty and doubt of his mind, and he said:                      1\n\n\"All things are made of one essence, yet things are different\naccording to the forms which they assume under different\nimpressions. As they form themselves so they act, and as they act\nso they are.                                                         2\n\n\"It is, Kassapa, as if a potter made different vessels out of the\nsame clay. Some of these pots are to contain sugar, others rice,\nothers curds and milk; others still are vessels of impurity.\nThere is no diversity in the clay used; the diversity of the pots\nis only due to the moulding hands of the potter who shapes them\nfor the various uses that circumstances may require.                 3\n\n\"And as all things originate from one essence, so they are\ndeveloping according to one law and they are destined to one aim\nwhich is Nirv\u0101na.                                                    4\n\n\"Nirv\u0101na comes to thee, Kassapa, when thou understandest\nthoroughly, and when thou livest according to thy understanding,\nthat all things are of one essence and that there is but one law.\nHence, there is but one Nirv\u0101na as there is but one truth, not\ntwo or three.                                                        5\n\n\"And the Tath\u0101gata is the same unto all beings, differing in his\nattitude only in so far as all beings are different.                 6\n\n\"The Tath\u0101gata recreates the whole world like a cloud shedding\nits waters without distinction. He has the same sentiments for\nthe high as for the low, for the wise as for the ignorant, for\nthe noble-minded as for the immoral.                                 7\n\n\"The great cloud full of rain comes up in this wide universe\ncovering all countries and oceans to pour down its rain\neverywhere, over all grasses, shrubs, herbs, trees of various\nspecies, families of plants of different names growing on the\nearth, on the hills, on the mountains, or in the valleys.            8\n\n\"Then, Kassapa, the grasses, shrubs, herbs, and wild trees suck\nthe water emitted from that great cloud which is all of one\nessence and has been abundantly poured down; and they will,\naccording to their nature, acquire a proportionate development,\nshooting up and producing blossoms and their fruits in season.       9\n\n\"Rooted in one and the same soil, all those families of plants\nand germs are quickened by water of the same essence.               10\n\n\"The Tath\u0101gata, however, O Kassapa, knows the law whose essence\nis salvation, and whose end is the peace of Nirv\u0101na. He is the\nsame to all, and yet knowing the requirements of every single\nbeing, he does not reveal himself to all alike. He does not\nimpart to them at once the fulness of omniscience, but pays\nattention to the disposition of various beings.\"                    11\n\n\n\n\nLVI.\n\nTHE LESSON GIVEN TO R\u0100HULA.\n\n\nBefore R\u0101hula, the son of Gotama Siddhattha and Yasodhar\u0101,\nattained to the enlightenment of true wisdom, his conduct was not\nalways marked by a love of truth, and the Blessed One sent him to\na distant vih\u0101ra to govern his mind and to guard his tongue.         1\n\nAfter some time the Blessed One repaired to the place, and R\u0101hula\nwas filled with joy.                                                 2\n\nAnd the Blessed One ordered the boy to bring him; basin of water\nand to wash his feet, and R\u0101hula obeyed.                             3\n\nWhen R\u0101hula had washed the Tath\u0101gata's feet, the Blessed One\nasked: \"Is the water now fit for drinking?\"                          4\n\n\"No, my Lord,\" replied the boy, \"the water is denied.\"               5\n\nThen the Blessed One said: \"Now consider thine own case. Although\nthou art my son, and the grandchild of a king, although thou art\na samana who has voluntarily given up everything, thou art unable\nto guard thy tongue from untruth, and thus defilest thou thy\nmind.\"                                                               6\n\nAnd when the water had been poured away, the Blessed One asked\nagain: \"Is this vessel now fit for holding water to drink?\"          7\n\n\"No, my Lord,\" replied R\u0101hula, \"the vessel, too, has become\nunclean.\"                                                            8\n\nAnd the Blessed One said: \"Now consider thine own case. Although\nthou wearest the yellow robe, art thou fit for any high purpose\nwhen thou hast become unclean like this vessel?\"                     9\n\nThen the Blessed One, lifting up the empty basin and whirling it\nround, asked: \"Art thou not afraid lest it should fall and\nbreak?\"                                                             10\n\n\"No, my Lord,\" replied R\u0101hula, \"the vessel is but cheap, and its\nloss will not amount to much.\"                                      11\n\n\"Now consider thine own case,\" said the Blessed One. \"Thou art\nwhirled about in endless eddies of transmigration, and as thy\nbody is made of the same substance as other material things that\nwill crumble to dust, there is no loss if it be broken. He who is\ngiven to speaking untruths is an object of contempt to the wise.\"   12\n\nR\u0101hula was filled with shame, and the Blessed One addressed him\nonce more: \"Listen, and I will tell thee a parable:                 13\n\n\"There was a king who had a very powerful elephant, able to cope\nwith five hundred ordinary elephants. When going to war, the\nelephant was armed with sharp swords on his tusks, with scythes\non his shoulders, spears on his feet, and an iron ball at his\ntail. The elephant-master rejoiced to see the noble creature so\nwell equipped, and, knowing that a slight wound by an arrow in\nthe trunk would be fatal, he had taught the elephant to keep his\ntrunk well coiled up. But during the battle the elephant\nstretched forth his trunk to seize a sword. His master was\nfrightened and consulted with the king, and they decided that the\nelephant was no longer fit to be used in battle.                    14\n\n\"O R\u0101hula! if men would only guard their tongues all would be\nwell! Be like the fighting elephant who guards his trunk against\nthe arrow that strikes in the center.                               15\n\n\"By love of truth the sincere escape iniquity. Like the elephant\nwell subdued and quiet, who permits the king to mount on his\ntrunk, thus the man that reveres righteousness will endure\nfaithfully throughout his life.\"                                    16\n\nR\u0101hula hearing these words was filled with deep sorrow; he never\nagain gave any occasion for complaint, and forthwith he\nsanctified his life by earnest exertions.                           17\n\n\n\n\nLVII.\n\nTHE SERMON ON ABUSE.\n\n\nAnd the Blessed One observed the ways of society and noticed how\nmuch misery came from malignity and foolish offences done only to\ngratify vanity and self-seeking pride.                               1\n\nAnd the Buddha said: \"If a man foolishly does me wrong, I will\nreturn to him the protection of my ungrudging love; the more evil\ncomes from him, the more good shall go from me; the fragrance of\ngoodness always comes to me, and the harmful air of evil goes to\nhim.\"                                                                2\n\nA foolish man learning that the Buddha observed the principle of\ngreat love which commends the return of good for evil, came and\nabused him. The Buddha was silent, pitying his folly.                3\n\nWhen the man had finished his abuse, the Buddha asked him,\nsaying: \"Son, if a man declined to accept a present made to him,\nto whom would it belong?\" And he answered: \"In that case it would\nbelong to the man who offered it.\"                                   4\n\n\"My son,\" said the Buddha, \"thou hast railed at me, but I decline\nto accept thy abuse, and request thee to keep it thyself. Will it\nnot be a source of misery to thee? As the echo belongs to the\nsound, and the shadow to the substance, so misery will overtake\nthe evil-doer without fail.\"                                         5\n\nThe abuser made no reply, and Buddha continued:                      6\n\n\"A wicked man who reproaches a virtuous one is like one who looks\nup and spits at heaven; the spittle soils not the heaven, but\ncomes back and defiles his own person.                               7\n\n\"The slanderer is like one who flings dust at another when the\nwind is contrary; the dust does but return on him who threw it.\nThe virtuous man cannot be hurt and the misery that the other\nwould inflict comes back on himself.\"                                8\n\nThe abuser went away ashamed, but he came again and took refuge\nin the Buddha, the Dharma, and the Sangha.                           9\n\n\n\n\nLVIII.\n\nTHE BUDDHA REPLIES TO THE DEVA.\n\n\nOn a certain day when the Blessed One dwelt at Jetavana, the\ngarden of An\u0101thapindika, a celestial deva came to him in the\nshape of a Brahman whose countenance was bright and whose\ngarments were white like snow. The deva asked questions which the\nBlessed One answered,                                                1\n\nThe deva said: \"What is the sharpest sword? What is is the\ndeadliest poison? What is the fiercest fire? What is the darkest\nnight?\"                                                              2\n\nThe Blessed One replied: \"A word spoken in wrath is the sharpest\nsword; covetousness is the deadliest poison; passion is the\nfiercest fire; ignorance is the darkest night.\"                      3\n\nThe deva said: \"Who gains the greatest benefit? Who loses most?\nWhich armor is invulnerable? What is the best weapon?\"               4\n\nThe Blessed One replied: \"He is the greatest gainer who gives to\nothers, and he loses most who greedily receives without\ngratitude. Patience is an invulnerable armor; wisdom is the best\nweapon.\"                                                             5\n\nThe deva said: \"Who is the most dangerous thief? What is the most\nprecious treasure? Who is most successful in taking away by\nviolence not only on earth, but also in heaven? What is the\nsecurest treasure-trove?\"                                            6\n\nThe Blessed One replied: \"Evil thought is the most dangerous\nthief; virtue is the most precious treasure. The mind takes\npossession of everything not only on earth, but also in heaven,\nand immortality is its securest treasure-trove.\"                     7\n\nThe deva said: \"What is attractive? What is disgusting? What is\nthe most horrible pain? What is the greatest enjoyment?\"             8\n\nThe Blessed One replied: \"Good is attractive; evil is disgusting.\nA bad conscience is the most tormenting pain; deliverance is the\nheight of bliss.\"                                                    9\n\nThe deva asked: \"What causes ruin in the world? What breaks off\nfriendships? What is the most violent fever? Who is the best\nphysician?\"                                                         10\n\nThe Blessed One replied: \"Ignorance causes the ruin of the world.\nEnvy and selfishness break off friendships. Hatred is the most\nviolent fever, and the Buddha is the best physician.\"               11\n\nThe deva then asked and said: \"Now I have only one doubt to be\nsolved; pray, clear it away: What is it fire can neither burn,\nnor moisture corrode, nor wind crush down, but is able to reform\nthe whole world?\"                                                   12\n\nThe Blessed One replied: \"Blessing! Neither fire, nor moisture,\nnor wind can destroy the blessing of a good deed, and blessings\nreform the whole world.\"                                            13\n\nThe deva, having heard the words of the Blessed One, was full of\nexceeding joy. Clasping his hands, he bowed down before him in\nreverence, and disappeared suddenly from the presence of the\nBuddha.                                                             14\n\n\n\n\nLIX.\n\nWORDS OF INSTRUCTION.\n\n\nThe bhikkhus came to the Blessed One, and having saluted him with\nclasped hands they said:                                             1\n\n\"O Master, thou all-seeing one, we all wish to learn; our ears\nare ready to hear, thou art our teacher, thou art incomparable.\nCut off our doubt, inform us of the blessed Dharma, O thou of\ngreat understanding; speak in the midst of us, O thou who art\nall-seeing, as is the thousand-eyed Lord of the gods.                2\n\n\"We will ask the muni of great understanding, who has crossed the\nstream, gone to the other shore, is blessed and of a firm mind:\nHow does a bhikkhu wander rightly in the world, after having gone\nout from his house and driven away desire?\"                          3\n\nThe Buddha said:                                                     4\n\n\"Let the bhikkhu subdue his passion for human and celestial\npleasures, then, having conquered existence, he will command the\nDharma. Such a one will wander rightly in the world.                 5\n\n\"He whose lusts have been destroyed, who is free from pride, who\nhas overcome all the ways of passion, is subdued, perfectly\nhappy, and of a firm mind. Such a one will wander rightly in the\nworld.                                                               6\n\n\"Faithful is he who is possessed of knowledge, seeing the way\nthat leads to Nirv\u0101na; he who is not a partisan; he who is pure\nand virtuous, and has removed the veil from his eyes. Such a one\nwill wander rightly in the world.\"                                   7\n\nSaid the bhikkhus: \"Certainly, O Bhagavat, it is so: whichever\nbhikkhu lives in this way, subdued and having overcome all bonds,\nsuch a one will wander rightly in the world.\"                        8\n\nThe Blessed One said:                                                9\n\n\"Whatever is to be done by him who aspires to attain the\ntranquillity of Nirv\u0101na let him be able and upright,\nconscientious and gentle, and not proud.                            10\n\n\"Let a man's pleasure be the Dharma, let him delight in the\nDharma, let him stand fast in the Dharma, let him know how to\ninquire into the Dharma, let him not raise any dispute that\npollutes the Dharma, and let him spend his time in pondering on\nthe well-spoken truths of the Dharma.                               11\n\n\"A treasure that is laid up in a deep pit profits nothing and may\neasily be lost. The real treasure that is laid up through charity\nand piety, temperance, self-control, or deeds of merit, is hid\nsecure and cannot pass away. It is never gained by despoiling or\nwronging others, and no thief can steal it. A man, when he dies,\nmust leave the fleeting wealth of the world, but this treasure of\nvirtuous acts he takes with him. Let the wise do good deeds; they\nare a treasure that can never be lost.\"                             12\n\nAnd the bhikkhus praised the wisdom of the Tath\u0101gata:               13\n\n\"Thou hast passed beyond pain; thou art holy, O Enlightened One,\nwe consider thee one that has destroyed his passions. Thou art\nglorious, thoughtful, and of great understanding. O thou who\nputtest an end to pain, thou hast carried us across our doubt.      14\n\n\"Because thou sawst our longing and carriedst us across our\ndoubt, adoration be to thee, O muni, who hast attained the\nhighest good in the ways of wisdom.                                 15\n\n\"The doubt we had before, thou hast cleared away, O thou\nclearly-seeing one; surely thou art a great thinker, perfectly\nenlightened, there is no obstacle for thee.                         16\n\n\"And all thy troubles are scattered and cut off; thou art calm,\nsubdued, firm, truthful.                                            17\n\n\"Adoration be to thee, O noble sage, adoration be to thee, O thou\nbest of beings; in the world of men and gods there is none equal\nto thee.                                                            18\n\n\"Thou art the Buddha, thou art the Master, thou art the muni that\nconquers M\u0101ra; after having cut off desire thou hast crossed over\nand carriest this generation to the other shore.\"                   19\n\n\n\n\nLX.\n\nAMIT\u0100BHA.\n\n\nOne of the disciples came to the Blessed One with a trembling\nheart and his mind full of doubt. And he asked the Blessed One:\n\"O Buddha, our Lord and Master, why do we give up the pleasures\nof the world, if thou forbiddest us to work miracles and to\nattain the supernatural? Is not Amit\u0101bha, the infinite light of\nrevelation, the source of innumerable miracles?\"                     1\n\nAnd the Blessed One, seeing the anxiety of a truth-seeking mind,\nsaid: \"O s\u0101vaka, thou art a novice among the novices, and thou\nart swimming on the surface of sams\u0101ra. How long will it take\nthee to grasp the truth? Thou hast not understood the words of\nthe Tath\u0101gata. The law of karma is irrefragable, and\nsupplications have no effect, for they are empty words.\"             2\n\nSaid the disciple: \"So sayest thou there are no miraculous and\nwonderful things?\"                                                   3\n\nAnd the Blessed One replied:                                         4\n\n\"Is it not a wonderful thing, mysterious and miraculous to the\nworldling, that a man who commits wrong can become a saint, that\nhe who attains to true enlightenment will find the path of truth\nand abandon the evil ways of selfishness?                            5\n\n\"The bhikkhu who renounces the transient pleasures of the world\nfor the eternal bliss of holiness, performs the only miracle that\ncan truly be called a miracle.                                       6\n\n\"A holy man changes the curses of karma into blessings. The\ndesire to perform miracles arises either from covetousness or\nfrom vanity.                                                         7\n\n\"That mendicant does right who does not think: 'People should\nsalute me'; who, though despised by the world, yet cherishes no\nill-will towards it.                                                 8\n\n\"That mendicant does right to whom omens, meteors, dreams, and\nsigns are things abolished; he is free from all their evils.         9\n\n\"Amit\u0101bha, the unbounded light, is the source of wisdom, of\nvirtue, of Buddhahood. The deeds of sorcerers and miracle-mongers\nare frauds, but what is more wondrous, more mysterious, more\nmiraculous than Amit\u0101bha?\"                                          10\n\n\"But, Master,\" continued the s\u0101vaka, \"is the promise of the happy\nregion vain talk and a myth?\"                                       11\n\n\"What is this promise?\" asked the Buddha; and the disciple\nreplied:                                                            12\n\n\"There is in the west a paradise called the Pure Land,\nexquisitely adorned with gold and silver and precious gems. There\nare pure waters with golden sands, surrounded by pleasant walks\nand covered with large lotus flowers. Joyous music is heard, and\nflowers rain down three times a day. There are singing birds\nwhose harmonious notes proclaim the praises of religion, and in\nthe minds of those who listen to their sweet sounds, remembrance\narises of the Buddha, the law, and the brotherhood. No evil birth\nis possible there, and even the name of hell is unknown. He who\nfervently and with a pious mind repeats the words 'Amit\u0101bha\nBuddha' will be transported to the happy region of this pure\nland, and when death draws nigh, the Buddha, with a company of\nsaintly followers, will stand before him, and there will be\nperfect tranquillity.\"                                              13\n\n\"In truth,\" said the Buddha, \"there is such a happy paradise. But\nthe country is spiritual and it is accessible only to those that\nare spiritual. Thou sayest it lies in the west. This means, look\nfor it where he who enlightens the world resides. The sun sinks\ndown and leaves us in utter darkness, the shades of night steal\nover us, and M\u0101ra, the evil one, buries our bodies in the grave.\nSunset is nevertheless no extinction, and where we imagine we see\nextinction, there is boundless light and inexhaustible life.\"       14\n\n\"I understand,\" said the s\u0101vaka, \"that the story of the Western\nParadise is not literally true.\"                                    15\n\n\"Thy description of paradise,\" the Buddha continued, \"is\nbeautiful; yet it is insufficient and does little justice to the\nglory of the pure land. The worldly can speak of it in a worldly\nway only; they use worldly similes and worldly words. But the\npure land in which the pure live is more beautiful than thou\ncanst say or imagine.                                               16\n\n\"However, the repetition of the name Amit\u0101bha Buddha is\nmeritorious only if thou speak it with such a devout attitude of\nmind as will cleanse thy heart and attune thy will to do works of\nrighteousness. He only can reach the happy land whose soul is\nfilled with the infinite light of truth. He only can live and\nbreathe in the spiritual atmosphere of the Western Paradise who\nhas attained enlightenment.                                         17\n\n\"Verily I say unto thee, the Tath\u0101gata lives in the pure land of\neternal bliss even now while he is still in the body; and the\nTath\u0101gata preaches the law of religion unto thee and unto the\nwhole world, so that thou and thy brethren may attain the same\npeace and the same happiness.\"                                      18\n\nSaid the disciple: \"Teach me, O Lord, the meditations to which I\nmust devote myself in order to let my mind enter into the\nparadise of the pure land.\"                                         19\n\nBuddha said: \"There are five meditations.                           20\n\n\"The first meditation is the meditation of love in which thou\nmust so adjust thy heart that thou longest for the weal and\nwelfare of all beings, including the happiness of thine enemies.    21\n\n\"The second meditation is the meditation of pity, in which thou\nthinkest of all beings in distress, vividly representing in thine\nimagination their sorrows and anxieties so as to arouse a deep\ncompassion for them in thy soul.                                    22\n\n\"The third meditation is the meditation of joy in which thou\nthinkest of the prosperity of others and rejoicest with their\nrejoicings.                                                         23\n\n\"The fourth meditation is the meditation on impurity, in which\nthou considerest the evil consequences of corruption, the effects\nof wrongs and evils. How trivial is often the pleasure of the\nmoment and how fatal are its consequences!                          24\n\n\"The fifth meditation is the meditation on serenity, in which\nthou risest above love and hate, tyranny and thraldom, wealth and\nwant, and regardest thine own fate with impartial calmness and\nperfect tranquillity.                                               25\n\n\"A true follower of the Tath\u0101gata founds not his trust upon\nausterities or rituals but giving up the idea of self relies with\nhis whole heart upon Amit\u0101bha, which is the unbounded light of\ntruth.\"                                                             26\n\nThe Blessed One after having explained his doctrine of Amit\u0101bha,\nthe immeasurable light which makes him who receives it a Buddha,\nlooked into the heart of his disciple and saw still some doubts\nand anxieties. And the Blessed One said: \"Ask me, my son, the\nquestions which weigh upon thy soul.\"                               27\n\nAnd the disciple said: \"Can a humble monk, by sanctifying\nhimself, acquire the talents of supernatural wisdom called\nAbhi\u00f1\u00f1as and the supernatural powers called Iddhi? Show me the\nIddhi-p\u0101da, the path to the highest wisdom? Open to me the Jh\u0101nas\nwhich are the means of acquiring sam\u0101dhi, the fixity of mind\nwhich enraptures the soul.\"                                         28\n\nAnd the Blessed One said: \"Which are the Abhi\u00f1\u00f1as?\"                 29\n\nThe disciple replied: \"There are six Abhi\u00f1\u00f1as: (1) The celestial\neye; (2) the celestial ear; (3) the body at will or the power of\ntransformation; (4) the knowledge of the destiny of former\ndwellings, so as to know former states of existence; (5) the\nfaculty of reading the thoughts of others; and (6) the knowledge\nof comprehending the finality of the stream of life.\"               30\n\nAnd the Blessed One replied: \"These are wondrous things; but\nverily, every man can attain them. Consider the abilities of\nthine own mind; thou wert born about two hundred leagues from\nhere and canst thou not in thy thought, in an instant travel to\nthy native place and remember the details of thy father's home?\nSeest thou not with thy mind's eye the roots of the tree which is\nshaken by the wind without being overthrown? Does not the\ncollector of herbs see in his mental vision, whenever he pleases,\nany plant with its roots, its stem, its fruits, leaves, and even\nthe uses to which it can be applied? Cannot the man who\nunderstands languages recall to his mind any word whenever he\npleases, knowing its exact meaning and import? How much more does\nthe Tath\u0101gata understand the nature of things; he looks into the\nhearts of men and reads their thoughts. He knows the evolution of\nbeings and foresees their ends.\"                                    31\n\nSaid the disciple: \"Then the Tath\u0101gata teaches that man can\nattain through the Jh\u0101nas the bliss of Abhi\u00f1\u00f1a.\"                    32\n\nAnd the Blessed One asked in reply: \"Which are the Jh\u0101nas through\nwhich man reaches Abhi\u00f1\u00f1a?\"                                         33\n\nThe disciple replied: \"There are four Jh\u0101nas. The first Jh\u0101na is\nseclusion in which one must free his mind from sensuality; the\nsecond Jh\u0101na is a tranquillity of mind full of joy and gladness;\nthe third Jh\u0101na is a taking delight in things spiritual; the\nfourth Jh\u0101na is a state of perfect purity and peace in which the\nmind is above all gladness and grief.\"                              34\n\n\"Good, my son,\" enjoined the Blessed One. \"Be sober and abandon\nwrong practices which serve only to stultify the mind.\"             35\n\nSaid the disciple: \"Forbear with me, O Blessed One, for I have\nfaith without understanding and I am seeking the truth. O Blessed\nOne, O Tath\u0101gata, my Lord and Master, teach me the Iddhip\u0101da.\"      36\n\nThe Blessed One said: \"There are four means by which Iddhi is\nacquired; (1) Prevent bad qualities from arising. (2) Put away\nbad qualities which have arisen. (3) Produce goodness that does\nnot yet exist. (4) Increase goodness which already\nexists.--Search with sincerity, and persevere in the search. In\nthe end thou wilt find the truth.\"                                  37\n\n\n\n\nLXI.\n\nTHE TEACHER UNKNOWN.\n\n\nAnd the Blessed One said to \u0100nanda:                                  1\n\n\"There are various kinds of assemblies, O \u0100nanda; assemblies of\nnobles, of Brahmans, of householders, of bhikkhus, and of other\nbeings. When I used to enter an assembly, I always became, before\nI seated myself, in color like unto the color of my audience, and\nin voice like unto their voice. I spoke to them in their language\nand then with religious discourse, I instructed, quickened, and\ngladdened them.                                                      2\n\n\"My doctrine is like the ocean, having the same eight wonderful\nqualities.                                                           3\n\n\"Both the ocean and my doctrine become gradually deeper. Both\npreserve their identity under all changes. Both cast out dead\nbodies upon the dry land. As the great rivers, when falling into\nthe main, lose their names and are thenceforth reckoned as the\ngreat ocean, so all the castes, having renounced their lineage\nand entered the Sangha, become brethren and are reckoned the sons\nof Sakyamuni. The ocean is the goal of all streams and of the\nrain from the clouds, yet is it never overflowing and never\nemptied: so the Dharma is embraced by many millions of people,\nyet it neither increases nor decreases. As the great ocean has\nonly one taste, the taste of salt, so my doctrine has only one\nflavor, the flavor of emancipation. Both the ocean and the Dharma\nare full of gems and pearls and jewels, and both afford a\ndwelling-place for mighty beings.                                    4\n\n\"These are the eight wonderful qualities in which my doctrine\nresembles the ocean.                                                 5\n\n\"My doctrine is pure and it makes no discrimination between noble\nand ignoble, rich and poor.                                          6\n\n\"My doctrine is like unto water which cleanses all without\ndistinction.                                                         7\n\n\"My doctrine is like unto fire which consumes all things that\nexist between heaven and earth, great and small.                     8\n\n\"My doctrine is like unto the heavens, for there is room in it,\nample room for the reception of all, for men and women, boys and\ngirls, the powerful and the lowly.                                   9\n\n\"But when I spoke, they knew me not and would say, 'Who may this\nbe who thus speaks, a man or a god?' Then having instructed,\nquickened, and gladdened them with religious discourse, I would\nvanish away. But they knew me not, even when I vanished away.\"      10\n\n\n\n\nPARABLES AND STORIES.\n\n\nLXII.\n\nPARABLES.\n\n\nAnd the Blessed One thought: \"I have taught the truth which is\nexcellent in the beginning, excellent in the middle, and\nexcellent in the end; it is glorious in its spirit and glorious\nin its letter. But simple as it is, the people cannot understand\nit. I must speak to them in their own language. I must adapt my\nthoughts to their thoughts. They are like unto children, and love\nto hear tales. Therefore, I will tell them stories to explain the\nglory of the Dharma. If they cannot grasp the truth in the\nabstract arguments by which I have reached it, they may\nnevertheless come to understand it, if it is illustrated in\nparables.\"                                                           1\n\n\n\n\nLXIII.\n\nTHE WIDOW'S TWO MITES AND THE PARABLE OF THE THREE MERCHANTS.\n\n\nThere was once a lone widow who was very destitute, and having\ngone to the mountain she beheld hermits holding a religious\nassembly. Then the woman was filled with joy, and uttering\npraises, said, \"It is well, holy priests! but while others give\nprecious things such as the ocean caves produce, I have nothing\nto offer.\" Having spoken thus and having searched herself in vain\nfor something to give, she recollected that some time before she\nhad found in a dungheap two coppers, so taking these she offered\nthem forthwith as a gift to the priesthood in charity.               1\n\nThe superior of the priests, a saint who could read the hearts of\nmen, disregarding the rich gifts of others and beholding the deep\nfaith dwelling in the heart of this poor widow, and wishing the\npriesthood to esteem rightly her religious merit, burst forth\nwith full voice in a canto. He raised his right hand and said,\n\"Reverend priests attend!\" and then he proceeded:                    2\n\n     \"The coppers of this poor widow\n     To all purpose are more worth\n     Than all the treasures of the oceans\n     And the wealth of the broad earth.                              3\n         \"As an act of pure devotion\n         She has done a pious deed;\n         She has attained salvation,\n         Being free from selfish greed.\"                             4\n\nThe woman was mightily strengthened in her mind by this thought,\nand said, \"It is even as the Teacher says: what I have done is as\nmuch as if a rich man were to give up all his wealth.\"               5\n\nAnd the Teacher said: \"Doing good deeds is like hoarding up\ntreasures,\" and he expounded this truth in a parable:                6\n\n\"Three merchants set out on their travels, each with his capital;\none of them gained much, the second returned with his capital,\nand the third one came home after having lost his capital. What\nis true in common life applies also to religion.                     7\n\n\"The capital is the state a man has reached, the gain is heaven;\nthe loss of his capital means that a man will be born in a lower\nstate, as a denizen of hell or as an animal. These are the\ncourses that are open to the sinner.                                 8\n\n\"He who brings back his capital, is like unto one who is born\nagain as a man. Those who through the exercise of various virtues\nbecome pious householders will be born again as men, for all\nbeings will reap the fruit of their actions. But he who increases\nhis capital is like unto one who practises eminent virtues. The\nvirtuous, excellent man attains in heaven to the glorious state\nof the gods.\"                                                        9\n\n\n\n\nLXIV.\n\nTHE MAN BORN BLIND.\n\n\nThere was a man born blind, and he said: \"I do not believe in the\nworld of light and appearance. There are no colors, bright or\nsombre. There is no sun, no moon, no stars. No one has witnessed\nthese things.\"                                                       1\n\nHis friends remonstrated with him, but he clung to his opinion:\n\"What you say that you see,\" he objected, \"are illusions. If\ncolors existed I should be able to touch them. They have no\nsubstance and are not real. Everything real has weight, but I\nfeel no weight where you see colors.\"                                2\n\nIn those days there was a physician who was called to see the\nblind man. He mixed four simples, and when he applied them to the\ncataract of the blind man the gray film melted, and his eyes\nacquired the faculty of sight.                                       3\n\nThe Tath\u0101gata is the physician, the cataract is the illusion of\nthe thought \"I am,\" and the four simples are the four noble\ntruths.                                                              4\n\n\n\n\nLXV.\n\nTHE LOST SON.\n\n\nThere was a householder's son who went away into a distant\ncountry, and while the father accumulated immeasurable riches,\nthe son became miserably poor. And the son while searching for\nfood and clothing happened to come to the country in which his\nfather lived. And the father saw him in his wretchedness, for he\nwas ragged and brutalized by poverty, and ordered some of his\nservants to call him.                                                1\n\nWhen the son saw the place to which he was conducted, he thought,\n\"I must have evoked the suspicion of a powerful man, and he will\nthrow me into prison.\" Full of apprehension he made his escape\nbefore he had seen his father.                                       2\n\nThen the father sent messengers out after his son, who was caught\nand brought back in spite of his cries and lamentations.\nThereupon the father ordered his servants to deal tenderly with\nhis son, and he appointed a laborer of his son's rank and\neducation to employ the lad as a helpmate on the estate. And the\nson was pleased with his new situation.                              3\n\nFrom the window of his palace the father watched the boy, and\nwhen he saw that he was honest and industrious, he promoted him\nhigher and higher.                                                   4\n\nAfter some time, he summoned his son and called together all his\nservants, and made the secret known to them. Then the poor man\nwas exceedingly glad and he was full of joy at meeting his\nfather.                                                              5\n\nLittle by little must the minds of men be trained for higher\ntruths.                                                              6\n\n\n\n\nLXVI.\n\nTHE GIDDY FISH.\n\n\nThere was a bhikkhu who had great difficulty in keeping his\nsenses and passions under control; so, resolving to leave the\nOrder, he came to the Blessed One to ask him for a release from\nthe vows. And the Blessed One said to the bhikkhu:                   1\n\n\"Take heed, my son, lest thou fall a prey to the passions of thy\nmisguided heart. For I see that in former existences, thou hast\nsuffered much from the evil consequences of lust, and unless thou\nlearnest to conquer thy sensual desire, thou wilt in this life be\nruined through thy folly.                                            2\n\n\"Listen to a story of another existence of thine, as a fish.         3\n\n\"The fish could be seen swimming lustily in the river, playing\nwith his mate. She, moving in front, suddenly perceived the\nmeshes of a net, and slipping around escaped the danger; but he,\nblinded by love, shot eagerly after her and fell straight into\nthe mouth of the net. The fisherman pulled the net up, and the\nfish, who complained bitterly of his sad fate, saying, 'this\nindeed is the bitter fruit of my folly,' would surely have died\nif the Bodhisatta had not chanced to come by, and, understanding\nthe language of the fish, took pity on him. He bought the poor\ncreature and said to him: 'My good fish, had I not caught sight\nof thee this day, thou wouldst have lost thy life. I shall save\nthee, but henceforth avoid the evil of lust.' With these words he\nthrew the fish into the water.                                       4\n\n\"Make the best of the time of grace that is offered to thee in\nthy present existence, and fear the dart of passion which, if\nthou guard not thy senses, will lead thee to destruction.\"           5\n\n\n\n\nLXVII\n\nTHE CRUEL CRANE OUTWITTED.\n\n\nA tailor who used to make robes for the brotherhood was wont to\ncheat his customers, and thus prided himself on being smarter\nthan other men. But once, on entering upon an important business\ntransaction with a stranger, he found his master in fraudulent\npractices, and suffered a heavy loss.                                1\n\nAnd the Blessed One said: \"This is not an isolated incident in\nthe greedy tailor's fate; in other incarnations he suffered\nsimilar losses, and by trying to dupe others ultimately ruined\nhimself.                                                             2\n\n\"This same greedy character lived many generations ago as a crane\nnear a pond, and when the dry season set in he said to the fishes\nwith a bland voice: 'Are you not anxious for your future welfare?\nThere is at present very little water and still less food in this\npond. What will you do should the whole pond become dry, in this\ndrought?'                                                            3\n\n'Yes, indeed' said the fishes, 'what should we do?'                  4\n\n\"Replied the crane: 'I know a fine, large lake, which never\nbecomes dry. Would you not like me to carry you there in my\nbeak?' When the fishes began to distrust the honesty of the\ncrane, he proposed to have one of them sent over to the lake to\nsee it; and a big carp at last decided to take the risk for the\nsake of the others, and the crane carried him to a beautiful lake\nand brought him back in safety. Then all doubt vanished, and the\nfishes gained confidence in the crane, and now the crane took\nthem one by one out of the pond and devoured them on a big\nvarana-tree.                                                         5\n\n\"There was also a lobster in the pond, and when it listed the\ncrane to eat him too, he said: 'I have taken all the fishes away\nand put them in a fine, large lake. Come along. I shall take\nthee, too!'                                                          6\n\n'But how wilt thou hold me to carry me along?' asked the lobster.    7\n\n'I shall take hold of thee with my beak,' said the crane.            8\n\n'Thou wilt let me fall if thou carry me like that. I will not go\nwith thee!' replied the lobster.                                     9\n\n'Thou needst not fear,' rejoined the crane; 'I shall hold thee\nquite tight all the way.'                                           10\n\n\"Then said the lobster to himself: 'If this crane once gets hold\nof a fish, he will certainly never let him go in a lake! Now if\nhe should really put me into the lake it would be splendid; but\nif he does not, then I will cut his throat and kill him!' So he\nsaid to the crane: 'Look here, friend, thou wilt not be able to\nhold me tight enough; but we lobsters have a famous grip. If thou\nwilt let me catch hold of thee round the neck with my claws, I\nshall be glad to go with thee.'                                     11\n\n\"The crane did not see that the lobster was trying to outwit him,\nand agreed. So the lobster caught hold of his neck with his claws\nas securely as with a pair of blacksmith's pincers, and called\nout: 'Ready, ready, go!'                                            12\n\n\"The crane took him and showed him the lake, and then turned off\ntoward the varana-tree. 'My dear uncle!' cried the lobster, 'The\nlake lies that way, but thou art taking me this other way.'         13\n\n\"Answered the crane: 'Thinkest thou so? Am I thy dear uncle? Thou\nmeanest me to understand, I suppose, that I am thy slave, who has\nto lift thee up and carry thee about with him, where thou\npleasest! Now cast thine eye upon that heap of fish-bones at the\nroot of yonder varana-tree. Just as I have eaten those fish,\nevery one of them, just so will I devour thee also!'                14\n\n'Ah! those fishes got eaten through their own stupidity,'\nanswered the lobster, 'but I am not going to let thee kill me. On\nthe contrary, it is thou that I am going to destroy. For thou, in\nthy folly, hast not seen that I have outwitted thee. If we die,\nwe both die together; for I will cut off this head of thine and\ncast it to the ground!' So saying, he gave the crane's neck a\npinch with his claws as with a vise.                                15\n\n\"Then gasping, and with tears trickling from his eyes, and\ntrembling with the fear of death, the crane besought the lobster,\nsaying: 'O, my Lord! Indeed I did not intend to eat thee. Grant\nme my life!'                                                        16\n\n'Very well! fly down and put me into the lake,' replied the\nlobster.                                                            17\n\n\"And the crane turned round and stepped down into the lake, to\nplace the lobster on the mud at its edge. Then the lobster cut\nthe crane's neck through as clean as one would cut a lotus-stalk\nwith a hunting-knife, and then entered the water!\"                  18\n\nWhen the Teacher had finished this discourse, he added: \"Not now\nonly was this man outwitted in this way, but in other existences,\ntoo, by his own intrigues.\"                                         19\n\n\n\n\nLXVIII.\n\nFOUR KINDS OF MERIT.\n\n\nThere was a rich man who used to invite all the Brahmans of the\nneighborhood to his house, and, giving them rich gifts, offered\ngreat sacrifices to the gods.                                        1\n\nAnd the Blessed One said: \"If a man each month repeat a thousand\nsacrifices and give offerings without ceasing, he is not equal to\nhim who but for one moment fixes his mind upon righteousness.\"       2\n\nThe world-honored Buddha continued: \"There are four kinds of\noffering: first, when the gifts are large and the merit small;\nsecondly, when the gifts are small and the merit small; thirdly,\nwhen the gifts are small and the merit large; and fourthly, when\nthe gifts are large and the merit is also large.                     3\n\n\"The first is the case of the deluded man who takes away life for\nthe purpose of sacrificing to the gods, accompanied by carousing\nand feasting. Here the gifts are great, but the merit is small\nindeed.                                                              4\n\n\"The gifts are small and the merit is also small, when from\ncovetousness and an evil heart a man keeps to himself a part of\nthat which he intends to offer.                                      5\n\n\"The merit is great, however, while the gift is small, when a man\nmakes his offering from love and with a desire to grow in wisdom\nand in kindness.                                                     6\n\n\"Lastly, the gift is large and the merit is large, when a wealthy\nman, in an unselfish spirit and with the wisdom of a Buddha,\ngives donations and founds institutions for the best of mankind\nto enlighten the minds of his fellow-men and to administer unto\ntheir needs.\"                                                        7\n\n\n\n\nLXIX.\n\nTHE LIGHT OF THE WORLD.\n\n\nThere was a certain Brahman in Kosamb\u012b, a wrangler and well\nversed in the Vedas. As he found no one whom he regarded his\nequal in debate he used to carry a lighted torch in his hand, and\nwhen asked for the reason of his strange conduct, he replied:\n\"The world is so dark that I carry this torch to light it up, as\nfar as I can.\"                                                       1\n\nA samana sitting in the market-place heard these words and said:\n\"My friend, if thine eyes are blind to the sight of the\nomnipresent light of the day, do not call the world dark. Thy\ntorch adds nothing to the glory of the sun and thy intention to\nillumine the minds of others is as futile as it is arrogant.\"        2\n\nWhereupon the Brahman asked: \"Where is the sun of which thou\nspeakest?\" And the samana replied: \"The wisdom of the Tath\u0101gata\nis the sun of the mind. His radiancy is glorious by day and\nnight, and he whose faith is strong will not lack light on the\npath to Nirv\u0101na where he will inherit bliss everlasting.\"            3\n\n\n\n\nLXX.\n\nLUXURIOUS LIVING.\n\n\nWhile the Buddha was preaching his doctrine for the conversion of\nthe world in the neighborhood of Savatthi, a man of great wealth\nwho suffered from many ailmemts came to him with clasped hands\nand said: \"World-honored Buddha, pardon me for my want of respect\nin not saluting thee as I ought, but I suffer greatly from\nobesity, excessive drowsiness, and other complaints, so that I\ncannot move without pain.\"                                           1\n\nThe Tath\u0101gata, seeing the luxuries with which the man was\nsurrounded asked him: \"Hast thou a desire to know the cause of\nthy ailments?\" And when the wealthy man expressed his willingness\nto learn, the Blessed One said: \"There are five things which\nproduce the condition of which thou complainest: opulent dinners,\nlove of sleep, hankering after pleasure, thoughtlessness, and\nlack of occupation. Exercise self-control at thy meals, and take\nupon thyself some duties that will exercise thy abilities and\nmake thee useful to thy fellow-men. In following this advice thou\nwilt prolong thy life.\"                                              2\n\nThe rich man remembered the words of the Buddha and after some\ntime having recovered his lightness of body and youthful buoyancy\nreturned to the Worldhonored One and, coming afoot without horses\nand attendants, said to him: \"Master, thou hast cured my bodily\nailments; I come now to seek enlightenment of my mind.\"              3\n\nAnd the Blessed One said: \"The worldling nourishes his body, but\nthe wise man nourishes his mind. He who indulges in the\nsatisfaction of his appetites works his own destruction; but he\nwho walks in the path will have both the salvation from evil and\na prolongation of life.\"                                             4\n\n\n\n\nLXXI.\n\nTHE COMMUNICATION OF BLISS.\n\n\nAnnabh\u0101ra, the slave of Sumana, having just cut the grass on the\nmeadow, saw a samana with his bowl begging for food. Throwing\ndown his bundle of grass he ran into the house and returned with\nthe rice that had been provided for his own food.                    1\n\nThe samana ate the rice and gladdened him with words of religious\ncomfort.                                                             2\n\nThe daughter of Sumana having observed the scene from a window\ncalled out: \"Good! Annabh\u0101ra, good! Very good!\"                      3\n\nSumana hearing these words inquired what she meant, and on being\ninformed about Annabh\u0101ra's devotion and the words of comfort he\nhad received from the samana, went to his slave and offered him\nmoney to divide the bliss of his offering.                           4\n\n\"My lord,\" said Annabh\u0101ra, \"let me first ask the venerable man.\"\nAnd approaching the samana, he said: \"My master has asked me to\nshare with him the bliss of the offering I made thee of my\nallowance of rice. Is it right that I should divide it with him?\"    5\n\nThe samana replied in a parable. He said: \"In a village of one\nhundred houses a single light was burning. Then a neighbor came\nwith his lamp and lit it; and in this same way the light was\ncommunicated from house to house and the brightness in the\nvillage was increased. Thus the light of religion may be diffused\nwithout stinting him who communicates it. Let the bliss of thy\noffering also be diffused. Divide it.\"                               6\n\nAnnabh\u0101ra returned to his master's house and said to him: \"I\npresent thee, my lord, with a share of the bliss of my offering.\nDeign to accept it.\"                                                 7\n\nSumana accepted it and offered his slave a sum of money, but\nAnnabh\u0101ra replied: \"Not so, my lord; if I accept thy money it\nwould appear as if I sold thee my share. Bliss cannot be sold; I\nbeg thou wilt accept it as a gift.\"                                  8\n\nThe master replied: \"Brother Annabh\u0101ra, from this day forth thou\nshalt be free. Live with me as my friend and accept this present\nas a token of my respect.\"                                           9\n\n\n\n\nLXXII.\n\nTHE LISTLESS FOOL.\n\n\nThere was a rich Brahman, well advanced in years, who, unmindful\nof the impermanence of earthly things and anticipating a long\nlife, had built himself a large house.                               1\n\nThe Buddha wondered why a man so near to death had built a\nmansion with so many apartments, and he sent \u0100nanda to the rich\nBrahman to preach to him the four noble truths and the eightfold\npath of salvation.                                                   2\n\nThe Brahman showed \u0100nanda his house and explained to him the\npurpose of its numerous chambers, but to the instruction of the\nBuddha's teachings he gave no heed.                                  3\n\n\u0100nanda said: \"It is the habit of fools to say, 'I have children\nand wealth.' He who says so is not even master of himself; how\ncan he claim possession of children, riches, and servants? Many\nare the anxieties of the worldly, but they know nothing of the\nchanges of the future.\"                                              4\n\nScarcely had \u0100nanda left, when the old man was stricken with\napoplexy and fell dead. The Buddha said, for the instruction of\nthose who were ready to learn: \"A fool, though he live in the\ncompany of the wise, understands nothing of the true doctrine, as\na spoon tastes not the flavor of the soup. He thinks of himself\nonly, and unmindful of the advice of good counsellors is unable\nto deliver himself.\"                                                 5\n\n\n\n\nLXXIII.\n\nRESCUE IN THE DESERT.\n\n\nThere was a disciple of the Blessed One, full of energy and zeal\nfor the truth, who, living under a vow to complete a meditation\nin solitude, flagged in a moment of weakness. He said to himself:\n\"The Teacher said there are several kinds of men; I must belong\nto the lowest class and fear that in this birth there will be\nneither path nor fruit for me. What is the use of a forest life\nif I cannot by my constant endeavor attain the insight of\nmeditation to which I have devoted myself?\" And he left the\nsolitude and returned to the Jetavana.                               1\n\nWhen the brethren saw him they said to him: \"Thou hast done\nwrong, O brother, after taking a vow, to give up the attempt of\ncarrying it out;\" and they took him to the Master.                   2\n\nWhen the Blessed One saw them he said: \"I see, O mendicants, that\nyou have brought this brother here against his will. What has he\ndone?\"                                                               3\n\n\"Lord, this brother, having taken the vows of so sanctifying a\nfaith, has abandoned the endeavor to accomplish the aim of a\nmember of the order, and has come back to us.\"                       4\n\nThen the Teacher said to him: \"Is it true that thou hast given up\ntrying?\"                                                             5\n\n\"It is true, O Blessed One!\" was the reply.                          6\n\nThe Master said: \"This present life of thine is a time of grace.\nIf thou fail now to reach the happy state thou wilt have to\nsuffer remorse in future existences. How is it, brother, that\nthou hast proved so irresolute? Why, in former states of\nexistence thou wert full of determination. By thy energy alone\nthe men and bullocks of five hundred wagons obtained water in the\nsandy desert, and were saved. How is it that thou now givest up?\"    7\n\nBy these few words that brother was re-established in his\nresolution. But the others besought the Blessed One, saying:\n\"Lord! Tell us how this was.\"                                        8\n\n\"Listen, then, O mendicants!\" said the Blessed One; and having\nthus excited their attention, he made manifest a thing concealed\nby change of birth.                                                  9\n\nOnce upon a time, when Brahmadatta was reigning in K\u0101si, the\nBodhisatta was born in a merchant's family; and when he grew up,\nhe went about trafficking with five hundred carts.                  10\n\nOne day he arrived at a sandy desert many leagues across. The\nsand in that desert was so fine that when taken in the closed\nfist it could not be kept in the hand. After the sun had risen it\nbecame as hot as a mass of burning embers, so that no man could\nwalk on it. Those, therefore, who had to travel over it took\nwood, and water, and oil, and rice in their carts, and traveled\nduring the night. And at daybreak they formed an encampment and\nspread an awning over it, and, taking their meals early, they\npassed the day lying in the shade. At sunset they supped, and\nwhen the ground had become cool they yoked their oxen and went\non. The traveling was like a voyage over the sea: a desert-pilot\nhad to be chosen, and he brought the caravan safe to the other\nside by his knowledge of the stars.                                 11\n\nThus the merchant of our story traversed the desert. And when he\nhad passed over fifty-nine leagues he thought, \"Now, in one more\nnight we shall get out of the sand,\" and after supper he directed\nthe wagons to be yoked, and so set out. The pilot had cushions\narranged on the foremost cart and lay down, looking at the stars\nand directing the men where to drive. But worn out by want of\nrest during the long march, he fell asleep, and did not perceive\nthat the oxen had turned round and taken the same road by which\nthey had come.                                                      12\n\nThe oxen went on the whole night through. Towards dawn the pilot\nwoke up, and, observing the stars, called out: \"Stop the wagons,\nstop the wagons!\" The day broke just as they stopped and were\ndrawing up the carts in a line. Then the men cried out: \"Why this\nis the very encampment we left yesterday! We have but little wood\nleft and our water is all gone! We are lost!\" And unyoking the\noxen and spreading the canopy over their heads, they lay down in\ndespondency, each one under his wagon. But the Bodhisatta said to\nhimself, \"If I lose heart, all these will perish,\" and walked\nabout while the morning was yet cool. On seeing a tuft of\nkusa-grass, he thought: \"This could have grown only by soaking up\nsome water which must be beneath it.\"                               13\n\nAnd he made them bring a spade and dig in that spot. And they dug\nsixty cubits deep. And when they had got thus far, the spade of\nthe diggers struck on a rock; and as soon as it struck, they all\ngave up in despair. But the Bodhisatta thought, \"There must be\nwater under that rock,\" and descending into the well he got upon\nthe stone, and stooping down applied his ear to it and tested the\nsound of it. He heard the sound of water gurgling beneath, and\nwhen he got out he called his page. \"My lad, if thou givest up\nnow, we shall all be lost. Do not lose heart. Take this iron\nhammer, and go down into the pit, and give the rock a good blow.\"   14\n\nThe lad obeyed, and though they all stood by in despair, he went\ndown full of determination and struck at the stone. The rock\nsplit in two and fell below, so that it no longer blocked the\nstream, and water rose till its depth from the bottom to the brim\nof the well was equal to the height of a palm-tree. And they all\ndrank of the water, and bathed in it. Then they cooked rice and\nate it, and fed their oxen with it. And when the sun set, they\nput a flag in the well, and went to the place appointed. There\nthey sold their merchandise at a good profit and returned to\ntheir home, and when they died they passed away according to\ntheir deeds. And the Bodhisatta gave gifts and did other virtuous\nacts, and he also passed away according to his deeds.               15\n\nAfter the Teacher had told the story he formed the connection by\nsaying in conclusion, \"The caravanleader was the Bodhisatta, the\nfuture Buddha; the page who at that time despaired not, but broke\nthe stone, and gave water to the multitude, was this brother\nwithout perseverance; and the other men were attendants on the\nBuddha.\"                                                            16\n\n\n\n\nLXXIV.\n\nTHE SOWER.\n\n\nBh\u0101radv\u0101ja, a wealthy Brahman farmer, was celebrating his\nharvest-thanksgiving when the Blessed One came with his\nalms-bowl, begging for food.                                         1\n\nSome of the people paid him reverence, but the Brahman was angry\nand said: \"O samana, it would be more fitting for thee to go to\nwork than to beg. I plough and sow, and having ploughed and sown,\nI eat. If thou didst likewise, thou, too, wouldst have something\nto eat.\"                                                             2\n\nThe Tath\u0101gata answered him and said: \"O Brahman, I, too, plough\nand sow, and having ploughed and sown, I eat.\"                       3\n\n\"Dost thou profess to be a husbandman?\" replied the Brahman.\n\"Where, then, are thy bullocks? Where is the seed and the\nplough?\"                                                             4\n\nThe Blessed One said: \"Faith is the seed I sow: good works are\nthe rain that fertilizes it; wisdom and modesty are the plough;\nmy mind is the guiding-rein; I lay hold of the handle of the law;\nearnestness is the goad I use, and exertion is my draught-ox.\nThis ploughing is ploughed to destroy the weeds of illusion. The\nharvest it yields is the immortal fruit of Nirv\u0101na, and thus all\nsorrow ends.\"                                                        5\n\nThen the Brahman poured rice-milk into a golden bowl and offered\nit to the Blessed One, saying: \"Let the Teacher of mankind\npartake of the rice-milk, for the venerable Gotama ploughs a\nploughing that bears the fruit of immortality.\"                      6\n\n\n\n\nLXXV.\n\nTHE OUTCAST.\n\n\nWhen Bhagavat dwelt at S\u0101vatthi in the Jetavana, he went out with\nhis alms-bowl to beg for food and approached the house of a\nBrahman priest while the fire of an offering was blazing upon the\naltar. And the priest said: \"Stay there, O shaveling; stay there,\nO wretched samana; thou art an outcast.\"                             1\n\nThe Blessed One replied: \"Who is an outcast?                         2\n\n\"An outcast is the man who is angry and bears hatred; the man who\nis wicked and hypocritical, he who embraces error and is full of\ndeceit.                                                              3\n\n\"Whosoever is a provoker and is avaricious, has evil desires, is\nenvious, wicked, shameless, and without fear to commit wrong, let\nhim be known as an outcast.                                          4\n\n\"Not by birth does one become an outcast, not by birth does one\nbecome a Brahman; by deeds one becomes an outcast, by deeds one\nbecomes a Brahman.\"                                                  5\n\n\n\n\nLXXVI.\n\nTHE WOMAN AT THE WELL.\n\n\n\u0100nanda, the favorite disciple of the Buddha, having been sent by\nthe Lord on a mission, passed by a well near a village, and\nseeing Pakati, a girl of the M\u0101tanga caste, he asked her for\nwater to drink.                                                      1\n\nPakati said: \"O Brahman, I am too humble and mean to give thee\nwater to drink, do not ask any service of me lest thy holiness be\ncontaminated, for I am of low caste.\"                                2\n\nAnd \u0100nanda replied: \"I ask not for caste but for water;\" and the\nM\u0101tanga girl's heart leaped joyfully and she gave \u0100nanda to\ndrink.                                                               3\n\n\u0100nanda thanked her and went away; but she followed him at a\ndistance.                                                            4\n\nHaving heard that \u0100nanda was a disciple of Gotama Sakyamuni, the\ngirl repaired to the Blessed One and cried: \"O Lord help me, and\nlet me live in the place where \u0100nanda thy disciple dwells, so\nthat I may see him and minister unto him, for I love \u0100nanda.\"        5\n\nAnd the Blessed One understood the emotions of her heart and he\nsaid: \"Pakati, thy heart is full of love, but thou understandest\nnot thine own sentiments. It is not \u0100nanda that thou lovest, but\nhis kindness. Accept, then, the kindness thou hast seen him\npractise unto thee, and in the humility of thy station practise\nit unto others.                                                      6\n\n\"Verily there is great merit in the generosity of a king when he\nis land to a slave; but there is a greater merit in the slave\nwhen he ignores the wrongs which he suffers and cherishes\nkindness and good-will to all mankind. He will cease to hate his\noppressors, and even when powerless to resist their usurpation\nwill with compassion pity their arrogance and supercilious\ndemeanor.                                                            7\n\n\"Blessed art thou, Pakati, for though thou art a M\u0101tanga thou\nwilt be a model for noblemen and noblewomen. Thou art of low\ncaste, but Brahmans may learn a lesson from thee. Swerve not from\nthe path of justice and righteousness and thou wilt outshine the\nroyal glory of: queens on the throne.\"                               8\n\n\n\n\nLXXVII.\n\nTHE PEACEMAKER.\n\n\nIt is reported that two kingdoms were on the verge of war for the\npossession of a certain embankment which was disputed by them.       1\n\nAnd the Buddha seeing the kings and their armies ready to fight,\nrequested them to tell him the cause of their quarrels. Having\nheard the complaints on both sides, he said:                         2\n\n\"I understand that the embankment has value for some of your\npeople; has it any intrinsic value aside from its service to your\nmen?\"                                                                3\n\n\"It has no intrinsic value whatever,\" was the reply. The\nTath\u0101gata continued: \"Now when you go to battle is it not sure\nthat many of your men will be slain and that you yourselves, O\nkings, are liable to lose your lives?\"                               4\n\nAnd they said: \"Verily, it is sure that many will be slain and\nour own lives be jeopardized.\"                                       5\n\n\"The blood of men, however,\" said Buddha, \"has it less intrinsic\nvalue than a mound of earth?\"                                        6\n\n\"No,\" the kings said, \"the lives of men and above all the lives\nof kings, are priceless.\"                                            7\n\nThen the Tath\u0101gata concluded: \"Are you going to stake that which\nis priceless against that which has no intrinsic value whatever?\"    8\n\nThe wrath of the two monarchs abated, and they came to a\npeaceable agreement.                                                 9\n\n\n\n\nLXXVIII.\n\nTHE HUNGRY DOG.\n\n\nThere was a great king who oppressed his people and was hated by\nhis subjects; yet when the Tath\u0101gata came into his kingdom, the\nking desired much to see him. So he went to the place where the\nBlessed One stayed and asked: \"O Sakyamuni, canst thou teach a\nlesson to the king that will divert his mind and benefit him at\nthe same time?\"                                                      1\n\nAnd the Blessed One said: \"I shall tell thee the parable of the\nhungry dog:                                                          2\n\n\"There was a wicked tyrant; and the god Indra, assuming the shape\nof a hunter, came down upon earth with the demon M\u0101tali, the\nlatter appearing as a dog of enormous size. Hunter and dog\nentered the palace, and the dog howled so wofully that the royal\nbuildings shook by the sound to their very foundations. The\ntyrant had the awe-inspiring hunter brought before his throne and\ninquired after the cause of the terrible bark. The hunter said,\n\"The dog is hungry,\" whereupon the frightened king ordered food\nfor him. All the food prepared at the royal banquet disappeared\nrapidly in the dog's jaws, and still he howled with portentous\nsignificance. More food was sent for, and all the royal\nstore-houses were emptied, but in vain. Then the tyrant grew\ndesperate and asked: 'Will nothing satisfy the cravings of that\nwoful beast?' 'Nothing,' replied the hunter, 'nothing except\nperhaps the flesh of all his enemies.' 'And who are his enemies?'\nanxiously asked the tyrant. The hunter replied: 'The dog will\nhowl as long as there are people hungry in the kingdom, and his\nenemies are those who practise injustice and oppress the poor.'\nThe oppressor of the people, remembering his evil deeds, was\nseized with remorse, and for the first time in his life he began\nto listen to the teachings of righteousness.\"                        3\n\nHaving ended his story, the Blessed One addressed the king, who\nhad turned pale, and said to him:                                    4\n\n\"The Tath\u0101gata can quicken the spiritual ears of the powerful,\nand when thou, great king, hearest the dog bark, think of the\nteachings of the Buddha, and thou mayst still learn to pacify the\nmonster.\"                                                            5\n\n\n\n\nLXXIX.\n\nTHE DESPOT.\n\n\nKing Brahmadatta happened to see a beautiful woman, the wife of a\nBrahman merchant, and, conceiving a passion for her ordered a\nprecious jewel secretly to be dropped into the merchant's\ncarriage. The jewel was missed, searched for, and found. The\nmerchant was arrested on the charge of stealing, and the king\npretended to listen with great attention to the defence, and with\nseeming regret ordered the merchant to be executed, while his\nwife was consigned to the royal harem.                               1\n\nBrahmadatta attended the execution in person, for such sights\nwere wont to give him pleasure, but when the doomed man looked\nwith deep compassion at his infamous judge, a flash of the\nBuddha's wisdom lit up the king's passion-beclouded mind; and\nwhile the executioner raised the sword for the fatal stroke,\nBrahmadatta felt the effect in his own mind, and he imagined he\nsaw himself on the block. \"Hold, executioner!\" shouted\nBrahmadatta, \"it is the king whom thou slayest!\" But it was too\nlate! The executioner had done the bloody deed.                      2\n\nThe king fell back in a swoon, and when he awoke a change had\ncome over him. He had ceased to be the cruel despot and\nhenceforth led a life of holiness and rectitude. The people said\nthat the character of the Brahman had been impressed into his\nmind.                                                                3\n\nO ye who commit murders and robberies! The veil of self-delusion\ncovers your eyes. If ye could see things as they are, not as they\nappear, ye would no longer inflict injuries and pain on your own\nselves. Ye see not that ye will have to atone for your evil\ndeeds, for what ye sow that will ye reap.                            4\n\n\n\n\nLXXX.\n\nV\u0100SAVADATT\u0100.\n\n\nThere was a courtesan in Mathur\u0101 named V\u0101savadatt\u0101. She happened\nto see Upagutta, one of Buddha's disciples, a tall and beautiful\nyouth, and fell desperately in love with him. V\u0101savadatt\u0101 sent an\ninvitation to the young man, but he replied: \"The time has not\nyet arrived when Upagutta will visit V\u0101savadatt\u0101.\"                   1\n\nThe courtesan was astonished at the reply, and she sent again for\nhim, saying: \"V\u0101savadatt\u0101 desires love, not gold, from Upagutta.\"\nBut Upagutta made the same enigmatic reply and did not come.         2\n\nA few months later V\u0101savadatt\u0101 had a love-intrigue with the chief\nof the artisans, and at that time a wealthy merchant came to\nMathur\u0101, who fell in love with V\u0101savadatt\u0101. Seeing his wealth,\nand fearing the jealousy of her other lover, she contrived the\ndeath of the chief of the artisans, and concealed his body under\na dunghill.                                                          3\n\nWhen the chief of the artisans had disappeared, his relatives and\nfriends searched for him and found his body. V\u0101savadatt\u0101,\nhowever, was tried by a judge, and condemned to have her ears and\nnose, her hands and feet cut off, and flung into a graveyard.        4\n\nV\u0101savadatt\u0101 had been a passionate girl, but kind to her servants,\nand one of her maids followed her, and out of love for her former\nmistress ministered unto her in her agonies, and chased away the\ncrows.                                                               5\n\nNow the time had arrived when Upagutta decided to visit\nV\u0101savadatt\u0101.                                                         6\n\nWhen he came, the poor woman ordered her maid to collect and hide\nunder a cloth her severed limbs; and he greeted her kindly, but\nshe said with petulance: \"Once this body was fragrant like the\nlotus, and I offered thee my love. In those days I was covered\nwith pearls and fine muslin. Now I am mangled by the executioner\nand covered with filth and blood.\"                                   7\n\n\"Sister,\" said the young man, \"it is not for my pleasure that I\napproach thee. It is to restore to thee a nobler beauty than the\ncharms which thou hast lost.                                         8\n\n\"I have seen with mine eyes the Tath\u0101gata walking upon earth and\nteaching men his wonderful doctrine. But thou wouldst not have\nlistened to the words of righteousness while surrounded with\ntemptations, while under the spell of passion and yearning for\nworldly pleasures. Thou wouldst nor have listened to the\nteachings of the Tath\u0101gata, for thy heart was wayward, and thou\ndidst set thy trust on the sham of thy transient charms.             9\n\n\"The charms of a lovely form are treacherous, and quickly lead\ninto temptations, which have proved too strong for thee. But\nthere is a beauty which will not fade, and if thou wilt but\nlisten to the doctrine of our Lord, the Buddha, thou wilt find\nthat peace which thou wouldst have found in the restless world of\nsinful pleasures.\"                                                  10\n\nV\u0101savadatt\u0101 became calm and a spiritual happiness soothed the\ntortures of her bodily pain; for where there is much suffering\nthere is also great bliss.                                          11\n\nHaving taken refuge in the Buddha, the Dharma, and the Sangha,\nshe died in pious submission to the punishment of her crime.        12\n\n\n\n\nLXXXI.\n\nTHE MARRIAGE-FEAST IN JAMB\u016aNADA.\n\n\nThere was a man in Jamb\u016bnada who was to be married the next day,\nand he thought, \"Would that the Buddha, the Blessed One, might be\npresent at the wedding.\"                                             1\n\nAnd the Blessed One passed by his house and met him, and when he\nread the silent wish in the heart of the bridegroom, he consented\nto enter.                                                            2\n\nWhen the Holy One appeared with the retinue of his many bhikkhus,\nthe host whose means were limited received them as best he could,\nsaying: \"Eat, my Lord, and all thy congregation, according to\nyour desire.\"                                                        3\n\nWhile the holy men ate, the meats and drinks remained\nundiminished, and the host thought to himself: \"How wondrous is\nthis! I should have had plenty for all my relatives and\nfriends. Would that I had invited them all.\"                         4\n\nWhen this thought was in the host's mind, all his relatives and\nfriends entered the house; and although the hall in the house was\nsmall there was room in it for all of them. They sat down at the\ntable and ate, and there was more than enough for all of them.       5\n\nThe Blessed One was pleased to see so many guests full of good\ncheer and he quickened them and gladdened them with words of\ntruth, proclaiming the bliss of righteousness:                       6\n\n\"The greatest happiness which a mortal man can imagine is the\nbond of marriage that ties together two loving hearts. But there\nis a greater happiness still: it is the embrace of truth. Death\nwill separate husband and wife, but death will never affect him\nwho has espoused the truth.                                          7\n\n\"Therefore be married unto the truth and live with the truth in\nholy wedlock. The husband who loves his wife and desires for a\nunion that shall be everlasting must be faithful to her so as to\nbe like truth itself, and she will rely upon him and revere him\nand minister unto him. And the wife who loves her husband and\ndesires a union that shall be everlasting must be faithful to him\nso as to be like truth itself; and he will place his trust in\nher, he will provide for her. Verily, I say unto you, their\nchildren will become like unto their parents and will bear\nwitness to their happiness.                                          8\n\n\"Let no man be single, let every one be wedded in holy love to\nthe truth. And when M\u0101ra, the destroyer, comes to separate the\nvisible forms of your being, you will continue to live in the\ntruth, and you will partake of the life everlasting, for the\ntruth is immortal.\"                                                  9\n\nThere was no one among the guests but was strengthened in his\nspiritual life, and recognized the sweetness of a life of\nrighteousness; and they took refuge in Buddha, the Dharma, and\nthe Sangha.                                                         10\n\n\n\nLXXXII.\n\nA PARTY IN SEARCH OF A THIEF.\n\n\nHaving sent out his disciples, the Blessed One himself wandered\nfrom place to place until he reached Uruvel\u0101.                        1\n\nOn his way he sat down in a grove to rest, and it happened that\nin that same grove there was a party of thirty friends who were\nenjoying themselves with their wives; and while they were\nsporting, some of their goods were stolen.                           2\n\nThen the whole party went in search of the thief and, meeting the\nBlessed One sitting under a tree, saluted him and said: \"Pray,\nLord, didst thou see the thief pass by with our goods?\"              3\n\nAnd the Blessed One said: \"Which is better for you, that you go\nin search for the thief or for yourselves?\" And the youths cried:\n\"In search for ourselves!\"                                           4\n\n\"Well, then,\" said the Blessed One, \"sit down and I will preach\nthe truth to you.\"                                                   5\n\nAnd the whole party sat down and they listened eagerly to the\nwords of the Blessed One. Having grasped the truth, they praised\nthe doctrine and took refuge in the Buddha.                          6\n\n\n\n\nLXXXIII.\n\nIN THE REALM OF YAMAR\u0100JA.\n\n\nThere was a Brahman, a religious man and fond in his affections\nbut without deep wisdom. He had a son of great promise, who, when\nseven years old, was struck with a fatal disease and died. The\nunfortunate father was unable to control himself; he threw\nhimself upon the corpse and lay there as one dead.                   1\n\nThe relatives came and buried the dead child and when the father\ncame to himself, he was so immoderate in his grief that he\nbehaved like an insane person. He no longer gave way to tears but\nwandered about asking for the residence of Yamar\u0101ja, the king of\ndeath, humbly to beg of him that his child might be allowed to\nreturn to life.                                                      2\n\nHaving arrived at a great Brahman temple the sad father went\nthrough certain religious rites and fell asleep. While wandering\non in his dream he came to a deep mountain pass where he met a\nnumber of samanas who had acquired supreme wisdom. \"Kind sirs,\"\nhe said, \"can you not tell me where the residence of Yamar\u0101ja\nis?\" And they asked him, \"Good friend, why wouldst thou know?\"\nWhereupon he told them his sad story and explained his\nintentions. Pitying his self-delusion, the samanas said: \"No\nmortal man can reach the place where Yama reigns, but some four\nhundred miles westward lies a great city in which many good\nspirits live; every eighth day of the month Yama visits the\nplace, and there mayst thou see him who is the King of Death and\nask him for a boon.\"                                                 3\n\nThe Brahman rejoicing at the news went to the city and found it\nas the samanas had told him. He was admitted to the dread\npresence of Yama, the King of Death, who, on hearing his request,\nsaid: \"Thy son now lives in the eastern garden where he is\ndisporting himself; go there and ask him to follow thee.\"            4\n\nSaid the happy father: \"How does it happen that my son, without\nhaving performed one good work, is now living in paradise?\"\nYamar\u0101ja replied: \"He has obtained celestial happiness not for\nperforming good deeds, but because he died in faith and in love\nto the Lord and Master, the most glorious Buddha. The Buddha\nsays: 'The heart of love and faith spreads as it were a\nbeneficent shade from the world of men to the world of gods.'\nThis glorious utterance is like the stamp of a king's seal upon a\nroyal edict.\"                                                        5\n\nThe happy father hastened to the place and saw his beloved child\nplaying with other children, all transfigured by the peace of the\nblissful existence of a heavenly life. He ran up to his boy and\ncried with tears running down his cheeks: \"My son, my son, dost\nthou not remember me, thy father who watched over thee with\nloving care and tended thee in thy sickness? Return home with me\nto the land of the living.\" But the boy, while struggling to go\nback to his playmates, upbraided him for using such strange\nexpressions as father and son. \"In my present state,\" he said, \"I\nknow no such words, for I am free from delusion.\"                    6\n\nOn this, the Brahman departed, and when he woke from his dream he\nbethought himself of the Blessed Master of mankind, the great\nBuddha, and resolved to go to him, lay bare his grief, and seek\nconsolation.                                                         7\n\nHaving arrived at the Jetavana, the Brahman told his story and\nhow his boy had refused to recognize him and to go home with him.    8\n\nAnd the World-honored One said: \"Truly thou art deluded. When man\ndies the body is dissolved into its elements, but the spirit is\nnot entombed. It leads a higher mode of life in which all the\nrelative terms of father, son, wife, mother, are at an end, just\nas a guest who leaves his lodging has done with it, as though it\nwere a thing of the past. Men concern themselves most about that\nwhich passes away; but the end of life quickly comes as a burning\ntorrent sweeping away the transient in a moment. They are like a\nblind man set to look after a burning lamp. A wise man,\nunderstanding the transiency of worldly relations, destroys the\ncause of grief, and escapes from the seething whirlpool of\nsorrow. Religious wisdom lifts a man above the pleasures and\npains of the world and gives him peace everlasting.\"                 9\n\nThe Brahman asked the permission of the Blessed One to enter the\ncommunity of his bhikkhus, so as to acquire that heavenly wisdom\nwhich alone can give comfort to an afflicted heart.                 10\n\n\n\n\nLXXXIV.\n\nTHE MUSTARD SEED.\n\n\nThere was a rich man who found his gold suddenly transformed into\nashes; and he took to his bed and refused all food. A friend,\nhearing of his sickness, visited the rich man and learned the\ncause of his grief. And the friend said: \"Thou didst not make\ngood use of thy wealth. When thou didst hoard it up it was not\nbetter than ashes. Now heed my advice. Spread mats in the bazaar;\npile up these ashes, and pretend to trade with them.\"                1\n\nThe rich man did as his friend had told him, and when his\nneighbors asked him, \"Why sellest thou ashes?\" he said: \"I offer\nmy goods for sale.\"                                                  2\n\nAfter some time a young girl, named Kis\u0101 Gotam\u012b, an orphan and\nvery poor, passed by, and seeing the rich man in the bazaar,\nsaid: \"My lord, why pilest thou thus up gold and silver for\nsale.\"                                                               3\n\nAnd the rich man said: \"Wilt thou please hand me that gold and\nsilver?\" And Kis\u0101 Gotam\u012b took up a handful of ashes, and lo! they\nchanged back into gold.                                              4\n\nConsidering that Kis\u0101 Gotam\u012b had the mental eye of spiritual\nknowledge and saw the real worth of things, the rich man gave her\nin marriage to his son, and he said: \"With many, gold is no\nbetter than ashes, but with Kis\u0101 Gotam\u012b ashes become pure gold.\"     5\n\nAnd Kis\u0101 Gotam\u012b had an only son, and he died. In her grief she\ncarried the dead child to all her neighbors, asking them for\nmedicine, and the people said: \"She has lost her senses. The boy\nis dead.\"                                                            6\n\nAt length Kis\u0101 Gotam\u012b met a man who replied to her request: \"I\ncannot give thee medicine for thy child, but I know a physician\nwho can.\"                                                            7\n\nAnd the girl said: \"Pray tell me, sir; who is it?\" And the man\nreplied: \"Go to Sakyamuni, the Buddha.\"                              8\n\nKis\u0101 Gotam\u012b repaired to the Buddha and cried: \"Lord and Master,\ngive me the medicine that will cure my boy.\"                         9\n\nThe Buddha answered: \"I want a handful of mustard-seed.\" And when\nthe girl in her joy promised to procure it, the Buddha added:\n\"The mustard-seed must be taken from a house where no one has\nlost a child, husband, parent, or friend.\"                          10\n\nPoor Kis\u0101 Gotam\u012b now went from house to house, and the people\npitied her and said: \"Here is mustard-seed; take it!\" But when\nshe asked, \"Did a son or daughter, a father or mother, die in\nyour family?\" They answered her: \"Alas! the living are few, but\nthe dead are many. Do not remind us of our deepest grief.\" And\nthere was no house but some beloved one had died in it.             11\n\nKis\u0101 Gotam\u012b became weary and hopeless, and sat down at the\nwayside, watching the lights of the city, as they flickered up\nand were extinguished again. At last the darkness of the night\nreigned everywhere. And she considered the fate of men, that\ntheir lives flicker up and are extinguished. And she thought to\nherself: \"How selfish am I in my grief! Death is common to all;\nyet in this valley of desolation there is a path that leads him\nto immortality who has surrendered all selfishness.\"                12\n\nPutting away the selfishness of her affection for her child, Kis\u0101\nGotam\u012b had the dead body buried in the forest. Returning to the\nBuddha, she took refuge in him and found comfort in the Dharma,\nwhich is a balm that will soothe all the pains of our troubled\nhearts.                                                             13\n\nThe Buddha said:                                                    14\n\n\"The life of mortals in this world is troubled and brief and\ncombined with pain. For there is not any means by which those\nthat have been born can avoid dying; after reaching old age there\nis death; of such a nature are living beings.                       15\n\n\"As ripe fruits are early in danger of falling, so mortals when\nborn are always in danger of death.                                 16\n\n\"As all earthen vessels made by the potter end in being broken,\nso is the life of mortals.                                          17\n\n\"Both young and adult, both those who are fools and those who are\nwise, all fall into the power of death; all are subject to death.   18\n\n\"Of those who, overcome by death, depart from life, a father\ncannot save his son, nor kinsmen their relations.                   19\n\n\"Mark! while relatives are looking on and lamenting deeply, one\nby one mortals are carried off, like an ox that is led to the\nslaughter.                                                          20\n\n\"So the world is afflicted with death and decay, therefore the\nwise do not grieve, knowing the terms of the world.                 21\n\n\"In whatever manner people think a thing will come to pass, it is\noften different when it happens, and great is the disappointment;\nsee, such are the terms of the world.                               22\n\n\"Not from weeping nor from grieving will any one obtain peace of\nmind; on the contrary, his pain will be the greater and his body\nwill suffer. He will make himself sick and pale, yet the dead are\nnot saved by his lamentation.                                       23\n\n\"People pass away, and their fate after death will be according\nto their deeds.                                                     24\n\n\"If a man live a hundred years, or even more, he will at last be\nseparated from the company of his relatives, and leave the life\nof this world.                                                      25\n\n\"He who seeks peace should draw out the arrow of lamentation, and\ncomplaint, and grief.                                               26\n\n\"He who has drawn out the arrow and has become composed will\nobtain peace of mind; he who has overcome all sorrow will become\nfree from sorrow, and be blessed.\"                                  27\n\n\n\n\nLXXXV.\n\nFOLLOWING THE MASTER OVER THE STREAM.\n\nSouth of S\u0101vatthi is a great river, on the banks of which lay a\nhamlet of five hundred houses. Thinking of the salvation of the\npeople, the World-honored One resolved to go to the village and\npreach the doctrine. Having come to the riverside he sat down\nbeneath a tree, and the villagers seeing the glory of his\nappearance approached him with reverence; but when he began to\npreach, they believed him not.                                       1\n\nWhen the world-honored Buddha had left S\u0101vatthi S\u0101riputta felt a\ndesire to see the Lord and to hear him preach. Coming to the\nriver where the water was deep and the current strong, he said to\nhimself: \"This stream shall not prevent me. I shall go and see\nthe Blessed One,\" and he stepped upon the water which was as firm\nunder his feet as a slab of granite.                                 2\n\nWhen he arrived at a place in the middle of the stream where the\nwaves were high, S\u0101riputta's heart gave way, and he began to\nsink. But rousing his faith and renewing his mental effort, he\nproceeded as before and reached the other bank.                      3\n\nThe people of the village were astonished to see S\u0101riputta, and\nthey asked how he could cross the stream where there was nether a\nbridge nor a ferry.                                                  4\n\nAnd S\u0101riputta replied: \"I lived in ignorance until I heard the\nvoice of the Buddha. As I was anxious to hear the doctrine of\nsalvation, I crossed the river and I walked over its troubled\nwaters because I had faith. Faith, nothing else, enabled me to do\nso, and now I am here in the bliss of the Master's presency.\"        5\n\nThe World-honored One added: \"S\u0101riputta, thou hast spoken well.\nFaith like thine alone can save the world from the yawning gulf\nof migration and enable men to walk dryshod to the other shore.\"     6\n\nAnd the Blessed One urged to the villagers the necessity of ever\nadvancing in the conquest of sorrow and of casting off all\nshackles so as to cross the river of worldliness and attain\ndeliverance from death.                                              7\n\nHearing the words of the Tath\u0101gata, the villagers were filled\nwith joy and believing in the doctrines of the Blessed One\nembraced the five rules and took refuge in his name.                 8\n\n\n\n\nLXXXVI.\n\nTHE SICK BHIKKHU.\n\n\nAn old bhikkhu of a surly disposition was afflicted with a\nloathsome disease the sight and smell of which was so nauseating\nthat no one would come near him or help him in his distress. And\nit happened that the World-honored One came to the vih\u0101ra in\nwhich the unfortunate man lay; hearing of the case he ordered\nwarm water to be prepared and went to the sick-room to\nadminister unto the sores of the patient with his own hand,\nsaying to his disciples:                                             1\n\n\"The Tath\u0101gata has come into the world to befriend the poor, to\nsuccor the unprotected, to nourish those in bodily affliction,\nboth the followers of the Dharma and unbelievers, to give sight\nto the blind and enlighten the minds of the deluded, to stand up\nfor the rights of orphans as well as the aged, and in so doing to\nset an example to others. This is the consummation of his work,\nand thus he attains the great goal of life as the rivers that\nlose themselves in the ocean.\"                                       2\n\nThe World-honored One administered unto the sick bhikkhu daily so\nlong as he stayed in that place. And the governor of the city\ncame to the Buddha to do him reverence, and having heard of the\nservice which the Lord did in the vih\u0101ra asked the Blessed One\nabout the previous existence of the sick monk, and the Buddha\nsaid:                                                                3\n\n\"In days gone by there was a wicked king who used to extort from\nhis subjects all he could get; and he ordered one of his officers\nto lay the lash on a man of eminence. The officer little thinking\nof the pain he inflicted upon others, obeyed; but when the victim\nof the king's wrath begged for mercy, he felt compassion and laid\nthe whip lightly upon him. Now the king was reborn as Devadatta,\nwho was abandoned by all his followers, because they were no\nlonger willing to stand his severity and he died miserable and\nfull of penitence. The officer is the sick bhikkhu, who having\noften given offence to his brethren in the vih\u0101ra was left\nwithout assistance in his distress. The eminent man, however, who\nwas unjustly beaten and begged for mercy was the Bodhisatta; he\nhas been reborn as the Tath\u0101gata. It is now the lot of the\nTath\u0101gata to help the wretched officer as he had mercy on him.\"      4\n\nAnd the World-honored One repeated these lines: \"He who inflicts\npain on the gentle, or falsely accuses the innocent, will\ninherit one of the ten great calamities. But he who has learned\nto suffer with patience will be purified and will be the chosen\ninstrument for the alleviation of suffering.\"                        5\n\nThe diseased bhikkhu on hearing these words turned to the Buddha,\nconfessed his ill-natured temper and repented, and with a heart\ncleansed from error did reverence unto the Lord.                     6\n\n\n\n\nLXXXVII.\n\nTHE PATIENT ELEPHANT.\n\n\nWhile the Blessed One was residing in the Jetavana, there was a\nhouseholder living in S\u0101vatthi known to all his neighbors as\npatient and kind, but his relatives were wicked and contrived a\nplot to rob him. One day they came to the householder and often\nworrying him with all kinds of threats took away a goodly portion\nof his property. He did not go to court, nor did he complain, but\ntolerated with great forbearance the wrongs he suffered.             1\n\nThe neighbors wondered and began to talk about it, and rumors of\nthe affair reached the ears of the brethren in Jetavana. While\nthe brethren discussed the occurrence in the assembly hall, the\nBlessed One entered and asked \"What was the topic of your\nconversation?\" And they told him.                                    2\n\nSaid the Blessed One: \"The time will come when the wicked\nrelatives will find their punishment. O brethren, this is not the\nfirst time that this occurrence took place; it has happened\nbefore\", and he told them a world-old tale.                          3\n\nOnce upon a time, when Brahmadatta was king of Benares, the\nBodhisatta was born in the Him\u0101laya region as an elephant. He\ngrew up strong and big, and ranged the hills and mountains, the\npeaks and caves of the tortuous woods in the valleys. Once as he\nwent he saw a pleasant tree, and took his food, standing under\nit.                                                                  4\n\nThen some impertinent monkeys came down out of the tree, and\njumping on the elephant's back, insulted and tormented him\ngreatly; they took hold of his tusks, pulled his tail and\ndisported themselves, thereby causing him much annoyance. The\nBodhisatta, being full of patience, kindliness and mercy, took no\nnotice at all of their misconduct which the monkeys repeated\nagain and again.                                                     5\n\nOne day the spirit that lived in the tree, standing upon the\ntree-trunk, addressed the elephant saying, \"My lord elephant, why\ndost thou put up with the impudence of these bad monkeys?\" And he\nasked the question in a couplet as follows:                          6\n\n     \"Why dost thou patiently endure each freak\n     These mischievous and selfish monkeys wreak?\"                   7\n\nThe Bodhisatta, on hearing this, replied, \"If, Tree-sprite, I\ncannot endure these monkeys' ill treatment without abusing their\nbirth, lineage and persons, how can I walk in the eightfold noble\npath? But these monkeys will do the same to others thinking them\nto be like me. If they do it to any rogue elephant, he will\npunish them indeed, and I shall be delivered both from their\nannoyance and the guilt of having done harm to others.\"              8\n\nSaying this he repeated another stanza:                              9\n\n     \"If they will treat another one like me,\n     He will destroy them; and I shall be free.\"                    10\n\nA few days after, the Bodhisatta went elsewhither, and another\nelephant, a savage beast, came and stood in his place. The wicked\nmonkeys thinking him to be like the old one, climbed upon bis\nback and did as before. The rogue elephant seized the monkeys\nwith his trunk, threw them upon the ground, gored them with his\ntusk and trampled them to mincemeat under his feet.                 11\n\nWhen the Master had ended this teaching, he declared the truths,\nand identified the births, saying: \"At that time the mischievous\nmonkeys were the wicked relatives of the good man, the rogue\nelephant was the one who will punish them, but the virtuous noble\nelephant was the Tath\u0101gata himself in a former incarnation.\"        12\n\nAfter this discourse one of the brethren rose and asked leave to\npropose a question and when permission was granted he said: \"I\nhave heard the doctrine that wrong should be met with wrong and\nthe evil doer should be checked by being made to suffer, for if\nthis were not done evil would increase and good would disappear.\nWhat shall we do?\"                                                  13\n\nSaid the Blessed One: \"Nay, I will tell you: Ye who have left the\nworld and have adopted this glorious faith of putting aside\nselfishness, ye shall not do evil for evil nor return hate for\nhate. Nor do ye think that ye can destroy wrong by retaliating\nevil for evil and thus increasing wrong. Leave the wicked to\ntheir fate and their evil deeds will sooner or later in one way\nor another bring on their own punishment.\" And the Tath\u0101gata\nrepeated these stanzas:                                             14\n\n     \"Who harmeth him that doth no harm\n     And striketh him that striketh not,\n     Shall gravest punishment incur\n     The which his wickedness begot,--                              15\n\n     \"Some of the greatest ills in life\n     Either a loathsome dread disease,\n     Or dread old age, or loss of mind,\n     Or wretched pain without surcease,                             16\n\n     \"Or conflagration, loss of wealth;\n     Or of his nearest kin he shall\n     See some one die that's dear to him,\n     And then he'll be reborn in hell.\"                             17\n\n\n\n\nTHE LAST DAYS.\n\n\nLXXXVIII.\n\nTHE CONDITIONS OF WELFARE.\n\n\nWhen the Blessed One was residing on the mount called Vulture's\nPeak, near R\u0101jagaha, Aj\u0101tasattu the king of Magadha, who reigned\nin the place of Bimbis\u0101ra, planned an attack on the Vajj\u012bs, and\nhe said to Vassak\u0101ra, his prime minister: \"I will root out the\nVajj\u012bs, mighty though they be. I will destroy the Vajj\u012bs; I will\nbring them to utter ruin! Come now, O Brahman, and go to the\nBlessed One; inquire in my name for his health, and tell him my\npurpose. Bear carefully in mind what the Blessed One may say, and\nrepeat it to me, for the Buddhas speak nothing untrue.\"              1\n\nWhen Vassak\u0101ra, the prime minister, had greeted the Blessed One\nand delivered his message, the venerable \u0100nanda stood behind the\nBlessed One and fanned him, and the Blessed One said to him:\n\"Hast thou heard, \u0100nanda, that the Vajjis hold full and frequent\npublic assemblies?\"                                                  2\n\n\"Lord, so I have heard,\" replied he.                                 3\n\n\"So long, \u0100nanda,\" said the Blessed One, \"as the Vajjis hold\nthese full and frequent public assemblies, they may be expected\nnot to decline, but to prosper. So long as they meet together in\nconcord, so long as they honor their elders, so long as they\nrespect womanhood, so long as they remain religious, performing\nall proper rites, so long as they extend the rightful protection,\ndefence and support to the holy ones, the Vajjis may be expected\nnot to decline, but to prosper.\"                                     4\n\nThen the Blessed One addressed Vassak\u0101ra and said: \"When I\nstayed, O Brahman, at Ves\u0101l\u012b, I taught the Vajjis these\nconditions of welfare, that so long as they should remain well\ninstructed, so long as they will continue in the right path, so\nlong as they live up to the precepts of righteousness, we could\nexpect them not to decline, but to prosper.\"                         5\n\nAs soon as the king's messenger had gone, the Blessed One had the\nbrethren, that were in the neighborhood of R\u0101jagaha, assembled in\nthe service-hall, and addressed them, saying:                        6\n\n\"I will teach you, O bhikkhus, the conditions of the welfare of a\ncommunity. Listen well, and I will speak.                            7\n\n\"So lone, O bhikkhus, as the brethren hold full and frequent\nassemblies, meeting in concord, rising in concord, and attending\nin concord to the affairs of the Sangha; so long as they, O\nbhikkhus, do not abrogate that which experience has proved to be\ngood, and introduce nothing except such things as have been\ncarefully tested; so long as their elders practise justice; so\nlong as the brethren esteem, revere, and support their elders,\nand hearken unto their words; so long as the brethren are not\nunder the influence of craving, but delight in the blessings of\nreligion, so that good and holy men shall come to them and dwell\namong them in quiet; so long as the brethren shall not be\naddicted to sloth and idleness; so long as the brethren shall\nexercise themselves in the sevenfold higher wisdom of mental\nactivity, search after truth, energy, joy, modesty, self-control,\nearnest contemplation, and equanimity of mind,--so long the\nSangha may be expected not to decline, but to prosper.               8\n\n\"Therefore, O bhikkhus, be full of faith, modest in heart, afraid\nof sin, anxious to learn, strong in energy, active in mind, and\nfull of wisdom.\"                                                     9\n\n\n\n\nLXXXIX.\n\nS\u0100RIPUTTA'S FAITH.\n\n\nThe Blessed One proceeded with a great company of the brethren to\nN\u0101land\u0101; and there he stayed in a mango grove.                       1\n\nNow the venerable S\u0101riputta came to the place where the Blessed\nOne was, and having saluted him, took his seat respectfully at\nhis side, and said: \"Lord! such faith have I in the Blessed One,\nthat methinks there never has been, nor will there be, nor is\nthere now any other, who is greater or wiser than the Blessed\nOne, that is to say, as regards the higher wisdom.\"                  2\n\nReplied the Blessed One: \"Grand and bold are the words of thy\nmouth, S\u0101riputta: verily, thou hast burst forth into a song of\necstasy! Surely then thou hast known all the Blessed Ones who in\nthe long ages of the past have been holy Buddhas?\"                   3\n\n\"Not so, O Lord!\" said S\u0101riputta.                                    4\n\nAnd the Lord continued: \"Then thou hast perceived all the\nBlessed Ones who in the long ages of the future shall be holy\nBuddhas?\"                                                            5\n\n\"Not so, O Lord!\"                                                    6\n\n\"But at least then, O S\u0101riputta, thou knowest me as the holy\nBuddha now alive, and hast penetrated my mind.\"                      7\n\n\"Not even that, O Lord!\"                                             8\n\n\"Thou seest then, S\u0101riputta, that thou knowest not the hearts of\nthe holy Buddhas of the past nor the hearts of those of the\nfuture. Why, therefore, are thy words so grand and bold? Why\nburstest thou forth into such a song of ecstasy?\"                    9\n\n\"O Lord! I have not the knowledge of the hearts of all the\nBuddhas that have been and are to come, and now are. I only know\nthe lineage of the faith. Just as a king, Lord, might have a\nborder city, strong in its foundations, strong in its ramparts\nand with one gate only; and the king might have a watchman there,\nclever, expert, and wise, to stop all strangers and admit only\nfriends. And on going over the approaches all about the city, he\nmight not be able so to observe all the joints and crevices in\nthe ramparts of that city as to know where such a small creature\nas a cat could get out. That might well be. Yet all living beings\nof larger size that entered or left the city, would have to pass\nthrough that gate. Thus only is it, Lord, that I know the lineage\nof the faith. I know that the holy Buddhas of the past, putting\naway all lust, ill-will, sloth, pride, and doubt, knowing all\nthose mental faults which make men weak, training their minds in\nthe four kinds of mental activity, thoroughly exercising\nthemselves in the sevenfold higher wisdom, received the full\nfruition of Enlightenment. And I know that the holy Buddhas of\nthe times to come will do the same. And I know that the Blessed\nOne, the holy Buddha of to-day, has done so now.\"                   10\n\n\"Great is thy faith, O S\u0101riputta,\" replied the Blessed One, \"but\ntake heed that it be well grounded.\"                                11\n\n\n\n\nXC.\n\nP\u0100TALIPUTTA.\n\n\nWhen the Blessed One had stayed as long as convenient at N\u0101land\u0101,\nhe went to P\u0101taliputta, the frontier town of Magadha; and when\nthe disciples at P\u0101taliputta heard of his arrival, they invited\nhim to their village rest-house. And the Blessed One robed\nhimself, took his bowl and went with the brethren to the\nrest-house. There he washed his feet, entered the hall, and\nseated himself against the center pillar, with his face towards\nthe east. The brethren, also, having washed their feet, entered\nthe hall, and took their seats round the Blessed One, against the\nwestern wall, facing the east. And the lay devotees of\nP\u0101taliputta, having also washed their feet, entered the hall, and\ntook their seats opposite the Blessed One, against the eastern\nwall, facing towards the west.                                       1\n\nThen the Blessed One addressed the lay-disciples of P\u0101taliputta,\nand he said:                                                         2\n\n\"Fivefold, O householders, is the loss of the wrong-doer through\nhis want of rectitude. In the first place, the wrong-doer, devoid\nof rectitude, falls into great poverty through sloth; in the next\nplace, his evil repute gets noised abroad; thirdly, whatever\nsociety he enters, whether of Brahmans, nobles, heads of houses,\nor samanas, he enters shyly and confusedly; fourthly, he is full\nof anxiety when he dies; and lastly, on the dissolution of the\nbody after death, his mind remains in an unhappy state. Wherever\nhis karma continues, there will be suffering and woe. This, O\nhouseholders, is the fivefold loss of the evil-doer!                 3\n\n\"Fivefold, O householders, is the gain of the well-doer through\nhis practice of rectitude. In the first place the well-doer,\nstrong in rectitude, acquires property through his industry; in\nthe next place, good reports of him are spread abroad; thirdly,\nwhatever society he enters, whether of nobles, Brahmans, heads\nof houses, or members of the order, he enters with confidence and\nself-possession; fourthly, he dies without anxiety; and, lastly,\non the dissolution of the body after death, his mind remains in a\nhappy state. Wherever his karma continues, there will be heavenly\nbliss and peace. This, O householders, is the fivefold gain of\nthe well-doer.\"                                                      4\n\nWhen the Blessed One had taught the disciples, and incited them,\nand roused them, and gladdened them far into the night with\nreligious edification, he dismissed them, saying, \"The night is\nfar spent, O householders. It is time for you to do what ye deem\nmost fit.\"                                                           5\n\n\"Be it so, Lord!\" answered the disciples of P\u0101taliputta, and\nrising from their seats, they bowed to the Blessed One, and\nkeeping him on their right hand as they passed him, they departed\nthence.                                                              6\n\nWhile the Blessed One stayed at P\u0101taliputta, the king of Magadha\nsent a messenger to the governor of P\u0101taliputta to raise\nfortifications for the security of the town.                         7\n\nAnd the Blessed One seeing the laborers at work predicted the\nfuture greatness of the place, saying: \"The men who build the\nfortress act as if they had consulted higher powers. For this\ncity of P\u0101taliputta will be a dwelling-place of busy men and a\ncenter for the exchange of all kinds of goods. But three dangers\nhang over P\u0101taliputta, that of fire, that of water, that of\ndissension.\"                                                         8\n\nWhen the governor heard of the prophecy of P\u0101taliputta's future,\nhe greatly rejoiced and named the city-gate through which the\nBuddha had gone towards the river Ganges, \"The Gotama Gate.\"         9\n\nMeanwhile the people living on the banks of the Ganges arrived in\ngreat numbers to pay reverence to the Lord of the world; and many\npersons asked him to do them the honor to cross over in their\nboats. But the Blessed One considering the number of the boats\nand their beauty did not want to show any partiality, and by\naccepting the invitation of one to offend all the others. He\ntherefore crossed the river without any boat, signifying thereby\nthat the rafts of asceticism and the gaudy gondolas of religious\nceremonies were not staunch enough to weather the storms of\nSams\u0101ra, while the Tath\u0101gata can walk dry-shod over the ocean of\nworldliness.                                                        10\n\nAnd as the city gate was called after the name of the Tath\u0101gata\nso the people called this passage of the river \"Gotama Ford.\"       11\n\n\n\n\nXCI.\n\nTHE MIRROR OF TRUTH.\n\n\nThe Blessed One proceeded to the village N\u0101dik\u0101 with a great\ncompany of brethren and there he stayed at the Brick Hall. And\nthe venerable \u0100nanda went to the Blessed One and mentioning to\nhim the names of the brethren and sisters that had died,\nanxiously inquired about their fate after death, whether they had\nbeen reborn in animals or in hell, or as ghosts, or in any place\nof woe.                                                              1\n\nAnd the Blessed One replied to \u0100nanda and said:                      2\n\n\"Those who have died after the complete destruction of the three\nbonds of lust, of covetousness and of the egotistical cleaving to\nexistence, need not fear the state after death. They will not be\nreborn in a state of suffering; their minds will not continue as\na karma of evil deeds or sin, but are assured of final salvation.    3\n\n\"When they die, nothing will remain of them but their good\nthoughts, their righteous acts, and the bliss that proceeds from\ntruth and righteousness. As rivers must at last reach the distant\nmain, so their minds will be reborn in higher states of existence\nand continue to be pressing on to their ultimate goal which is\nthe ocean of truth, the eternal peace of Nirv\u0101na.                    4\n\n\"Men are anxious about death and their fate after death; but\nconsider, it is not at all strange, \u0100nanda, that a human being\nshould die. However, that thou shouldst inquire about them, and\nhaving heard the truth still be anxious about the dead, this is\nwearisome to the Blessed One. I will, therefore, teach thee the\nmirror of truth and let the faithful disciple repeat it:             5\n\n\"'Hell is destroyed for me, and rebirth as an animal, or a ghost,\nor in any place of woe. I am converted; I am no longer liable to\nbe reborn in a state of suffering, and am assured of final\nsalvation.'                                                          6\n\n\"What, then, \u0100nanda, is this mirror of truth? It is the\nconsciousness that the elect disciple is in this world possessed\nof faith in the Buddha, believing the Blessed One to be the Holy\nOne, the Fully-Enlightened One, wise, upright, happy,\nworld-knowing, supreme, the Bridler of men's wayward hearts, the\nTeacher of gods and men, the blessed Buddha.                         7\n\n\"It is further the consciousness that the disciple is possessed\nof faith in the truth, believing the truth to have been\nproclaimed by the Blessed One, for the benefit of the world,\npassing not away, welcoming all, leading to salvation, to which\nthrough truth the wise will attain, each one by his own efforts.     8\n\n\"And, finally, it is the consciousness that the disciple is\npossessed of faith in the order, believing in the efficacy of a\nunion among those men and women who are anxious to walk in the\nnoble eightfold path; believing this church of the Buddha, of the\nrighteous, the upright, the just, the law-abiding, to be worthy\nof honor, of hospitality, of gifts, and of reverence; to be the\nsupreme sowing-ground of merit for the world; to be possessed of\nthe virtues beloved by the good, virtues unbroken, intact,\nunspotted, unblemished, virtues which make men truly free,\nvirtues which are praised by the wise, are untarnished by the\ndesire of selfish aims, either now or in a future life, or by the\nbelief in the efficacy of outward acts, and are conducive to high\nand holy thought.                                                    9\n\n\"This is the mirror of truth which teaches the straightest way to\nenlightenment which is the common goal of all living creatures.\nHe who possesses the mirror of truth is free from fear; he will\nfind comfort in the tribulations of life, and his life will be a\nblessing to all his fellow-creatures.\"                              10\n\n\n\n\nXCII.\n\nAMBAP\u0100L\u012a.\n\n\nThen the Blessed One proceeded with a great number of brethren to\nVes\u0101l\u012b, and he stayed at the grove of the courtesan Ambap\u0101l\u012b. And\nhe said to the brethren: \"Let a brother, O bhikkhus, be mindful\nand thoughtful. Let a brother, whilst in the world, overcome the\ngrief which arises from bodily craving, from the lust of\nsensations, and from the errors of wrong reasoning. Whatever you\ndo, act always in full presence of mind. Be thoughtful in eating\nand drinking, in walking or standing, in sleeping or waking,\nwhile talking or being silent.\"                                      1\n\nWhen the courtesan Ambap\u0101l\u012b heard that the Blessed One was\nstaying in her mango grove, she was exceedingly glad and went in\na carriage as far as the ground was passable for carriages. There\nshe alighted and thence proceeding to the place where the Blessed\nOne was, she took her seat respectfully at his feet on one side.\nAs a prudent woman goes forth to perform her religious duties, so\nshe appeared in a simple dress without any ornaments, yet\nbeautiful to look upon.                                              2\n\nAnd the Blessed One thought to himself: \"This woman moves in\nworldly circles and is a favorite of kings and princes; yet is\nher heart calm and composed. Young in years, rich, surrounded by\npleasures, she is thoughtful and steadfast. This, indeed, is rare\nin the world. Women, as a rule, are scant in wisdom and deeply\nimmersed in vanity; but she, although living in luxury, has\nacquired the wisdom of a master, taking delight in piety, and\nable to receive the truth in its completeness.\"                      3\n\nWhen she was seated, the Blessed One instructed, aroused, and\ngladdened her with religious discourse.                              4\n\nAs she listened to the law, her face brightened with delight.\nThen she rose and said to the Blessed One: \"Will the Blessed One\ndo me the honor of taking his meal, together with the brethren,\nat my house to-morrow?\" And the Blessed One gave, by silence, his\nconsent.                                                             5\n\nNow, the Licchavi, a wealthy family of princely rank, hearing\nthat the Blessed One had arrived at Ves\u0101l\u012b and was staying at\nAmbap\u0101l\u012b's grove, mounted their magnificent carriages, and\nproceeded with their retinue to the place where the Blessed One\nwas. And the Licchavi were gorgeously dressed in bright colors\nand decorated with costly jewels.                                    6\n\nAnd Ambap\u0101l\u012b drove up against the young Licchavi, axle to axle,\nwheel to wheel, and yoke to yoke, and the Licchavi said to\nAmbap\u0101l\u012b, the courtesan: \"How is it, Ambap\u0101l\u012b, that you drive up\nagainst us thus?\"                                                    7\n\n\"My lords,\" said she, \"I have just invited the Blessed One and\nhis brethren for their to-morrow's meal.\"                            8\n\nAnd the princes replied: \"Ambap\u0101l\u012b! give up this meal to us for a\nhundred thousand.\"                                                   9\n\n\"My lords, were you to offer all Ves\u0101l\u012b with its subject\nterritory, I would not give up so great an honor!\"                  10\n\nThen the Licchavi went on to Ambap\u0101l\u012b's grove.                      11\n\nWhen the Blessed One saw the Licchavi approaching in the\ndistance, he addressed the brethren, and said: \"O brethren,\nlet those of the brethren who have never seen the gods gaze upon\nthis company of the Licchavi, for they are dressed gorgeously,\nlike immortals.\"                                                    11\n\nAnd when they had driven as far as the ground was passable for\ncarriages, the Licchavi alighted and went on foot to the place\nwhere the Blessed One was, taking their seats respectfully by his\nside. And when they were thus seated, the Blessed One instructed,\naroused, and gladdened them with religious discourse.               13\n\nThen they addressed the Blessed One and said: \"Will the Blessed\nOne do us the honor of taking his meal, together with the\nbrethren, at our palace to-morrow?\"                                 14\n\n\"O Licchavi,\" said the Blessed One, \"I have promised to dine\nto-morrow with Ambap\u0101l\u012b, the courtesan.\"                            15\n\nThen the Licchavi, expressing their approval of the words of the\nBlessed One, arose from their seats and bowed down before the\nBlessed One, and, keeping him on their right hand as they passed\nhim, they departed thence; but when they came home, they cast up\ntheir hands, saying: \"A worldly woman has outdone us; we have\nbeen left behind by a frivolous girl!\"                              16\n\nAnd at the end of the night Ambap\u0101l\u012b, the courtesan, made ready\nin her mansion sweet rice and cakes, and on the next day\nannounced through a messenger the time to the Blessed One,\nsaying, \"The hour, Lord, has come, and the meal is ready!\"          17\n\nAnd the Blessed One robed himself early in the morning, took his\nbowl, and went with the brethren to the place where Ambap\u0101l\u012b's\ndwelling-house was; and when they had come there they seated\nthemselves on the seats prepared for them. And Ambap\u0101l\u012b, the\ncourtesan, set the sweet rice and cakes before the order, with\nthe Buddha at their head, and waited upon them till they refused\nto take more.                                                       18\n\nAnd when the Blessed One had finished his meal, the courtesan had\na low stool brought, and sat down at his side, and addressed the\nBlessed One, and said: \"Lord, I present this mansion to the order\nof bhikkhus, of which the Buddha is the chief.\"                     19\n\nAnd the Blessed One accepted the gift; and after instructing,\narousing, and gladdening her with religious edification, he rose\nfrom his seat and departed thence.                                  20\n\n\n\n\nXCIII.\n\nTHE BUDDHA'S FAREWELL ADDRESS.\n\n\nWhen the Blessed One had remained as long as he wished at\nAmbap\u0101l\u012b's grove, he went to Beluva, near Ves\u0101l\u012b. There the\nBlessed One addressed the brethren, and said: \"O mendicants, take\nup your abode for the rainy season round about Ves\u0101l\u012b, each one\naccording to the place where his friends and near companions may\nfive. I shall enter upon the rainy season here at Beluva.\"           1\n\nWhen the Blessed One had thus entered upon the rainy season there\nfell upon him a dire sickness, and sharp pains came upon him even\nunto death. But the Blessed One, mindful and self-possessed, bore\nhis ailments without complaint.                                      2\n\nThen this thought occurred to the Blessed One, \"It would not be\nright for me to pass away from life without addressing the\ndisciples, without taking leave of the order. Let me now, by a\nstrong effort of the will, subdue this sickness, and keep my hold\non life till the allotted time have come.\"                           3\n\nAnd the Blessed One, by a strong effort of the will subdued the\nsickness, and kept his hold on life till the time he fixed upon\nshould come. And the sickness abated.                                4\n\nThus the Blessed One began to recover; and when he had quite got\nrid of the sickness, he went out from the monastery, and sat\ndown on a seat spread out in the open air. And the venerable\n\u0100nanda, accompanied by many other disciples, approached where the\nBlessed One was, saluted him, and taking a seat respectfully on\none side, said: \"I have beheld, Lord, how the Blessed One was in\nhealth, and I have beheld how the Blessed One had to suffer. And\nthough at the sight of the sickness of the Blessed One my body\nbecame weak as a creeper, and the horizon became dim to me, and\nmy faculties were no longer clear, yet notwithstanding I took\nsome little comfort from the thought that the Blessed One would\nnot pass away from existence until at least he had left\ninstructions as touching the order.\"                                 5\n\nAnd the Blessed One addressed \u0100nanda in behalf of the order,\nsaying:                                                              6\n\n\"What, then, \u0100nanda, does the order expect of me? I have preached\nthe truth without making any distinction between exoteric and\nesoteric doctrine; for in respect of the truth, \u0100nanda, the\nTath\u0101gata has no such thing as the closed fist of a teacher, who\nkeeps some things back.                                              7\n\n\"Surely, \u0100nanda, should there be any one who harbors the thought,\n'It is I who will lead the brotherhood,' or, 'The order is\ndependent upon me,' he should lay down instructions in any matter\nconcerning the order. Now the Tath\u0101gata, \u0100nanda, thinks not that\nit is he who should lead the brotherhood, or that the order is\ndependent upon him.                                                  8\n\n\"Why, then, should the Tath\u0101gata leave instructions in any matter\nconcerning the order?                                                9\n\n\"I am now grown old, O \u0100nanda, and full of years; my journey is\ndrawing to its close, I have reached the sum of my days, I am\nturning eighty years of age.                                        10\n\n\"Just as a worn-out cart can not be made to move along without\nmuch difficulty, so the body of the Tath\u0101gata can only be kept\ngoing with much additional care.                                    11\n\n\"It is only, \u0100nanda, when the Tath\u0101gata, ceasing to attend to\nany outward thing, becomes plunged in that devout meditation of\nheart which is concerned with no bodily object, it is only then\nthat the body of the Tath\u0101gata is at ease.                          12\n\n\"Therefore, O \u0100nanda, be ye lamps unto yourselves. Rely on\nyourselves, and do not rely on external help.                       13\n\n\"Hold fast to the truth as a lamp. Seek salvation alone in the\ntruth. Look not for assistance to any one besides yourselves.       14\n\n\"And how, \u0100nanda, can a brother be a lamp unto himself, rely on\nhimself only and not on any external help, holding fast to the\ntruth as his lamp and seeking salvation in the truth alone,\nlooking not for assistance to any one besides himself?              15\n\n\"Herein, O \u0100nanda, let a brother, as he dwells in the body, so\nregard the body that he, being strenuous, thoughtful, and\nmindful, may, whilst in the world, overcome the grief which\narises from the body's cravings.                                    16\n\n\"While subject to sensations let him continue so to regard the\nsensations that he, being strenuous, thoughtful, and mindful,\nmay, whilst in the world, overcome the grief which arises from\nthe sensations.                                                     17\n\n\"And so, also, when he thinks or reasons, or feels, let him so\nregard his thoughts that being strenuous, thoughtful, and mindful\nhe may, whilst in the world, overcome the grief which arises from\nthe craving due to ideas, or to reasoning, or to feeling.           18\n\n\"Those who, either now or after I am dead, shall be lamps unto\nthemselves, relying upon themselves only and not relying upon any\nexternal help, but holding fast to the truth as their lamp, and\nseeking their salvation in the truth alone, and shall not look\nfor assistance to any one besides themselves, it is they, \u0100nanda,\namong my bhikkhus, who shall reach the very topmost height! But\nthey must be anxious to learn.\"                                     19\n\n\n\n\nXCIV.\n\nTHE BUDDHA ANNOUNCES HIS DEATH.\n\n\nSaid the Tath\u0101gata to \u0100nanda: \"In former years, \u0100nanda, M\u0101ra, the\nEvil One, approached the holy Buddha three times to tempt him.       1\n\n\"And now, \u0100nanda, M\u0101ra, the Evil One, came again today to the\nplace where I was, and, standing beside me, addressed me in the\nsame words as he did when I was resting under the shepherd's\nNigrodha tree on the bank of the Nera\u00f1jar\u0101 river: 'Be greeted,\nthou Holy One. Thou hast attained the highest bliss and it is\ntime for thee to enter into the final Nirv\u0101na.'                      2\n\n\"And when M\u0101ra had thus spoken, \u0100nanda, I answered him and said:\n'Make thyself happy, O wicked one; the final extinction of the\nTath\u0101gata shall take place before long.'\"                            3\n\nAnd the venerable \u0100nanda addressed the Blessed One and said:\n\"Vouchsafe, Lord, to remain with us, O Blessed One! for the good\nand the happiness of the great multitudes, out of pity for the\nworld, for the good and the gain of mankind!\"                        4\n\nSaid the Blessed One: \"Enough now, \u0100nanda, beseech not the\nTath\u0101gata!\"                                                          5\n\nAnd again, a second time, the venerable \u0100nanda besought the\nBlessed One in the same words. And he received from the Blessed\nOne the same reply.                                                  6\n\nAnd again, the third time, the venerable \u0100nanda besought the\nBlessed One to live longer; and the Blessed One said: \"Hast thou\nfaith, \u0100nanda?\"                                                      7\n\nSaid \u0100nanda: \"I have, my Lord!\"                                      8\n\nAnd the Blessed One, seeing the quivering eyelids of \u0100nanda, read\nthe deep grief in the heart of his beloved disciple, and he asked\nagain: \"Hast thou, indeed, faith, \u0100nanda?\"                           9\n\nAnd \u0100nanda said: \"I have faith, my Lord.\"                           10\n\nThan the Blessed One continued: \"If thou hast faith, \u0100nanda, in\nthe wisdom of the Tath\u0101gata, why, then, \u0100nanda, dost thou trouble\nthe Tath\u0101gata even until the third time? Have I not formerly\ndeclared to you that it is in the very nature of all compound\nthings that they must be dissolved again. We must separate\nourselves from all things near and dear to us, and must leave\nthem. How then, \u0100nanda, can it be possible for me to remain,\nsince everything that is born, or brought into being, and\norganized, contains within itself the inherent necessity of\ndissolution? How, then, can it be possible that this body of mine\nshould not be dissolved? No such condition can exist! And this\nmortal existence, O \u0100nanda, has been relinquished, cast away,\nrenounced, rejected, and abandoned by the Tath\u0101gata.\"               11\n\nAnd the Blessed One said to \u0100nanda: \"Go now, \u0100nanda, and assemble\nin the Service Hall such of the brethren as reside in the\nneighborhood of Ves\u0101l\u012b.\"                                            12\n\nThen the Blessed One proceeded to the Service Hall, and sat down\nthere on the mat spread out for him. And when he was seated, the\nBlessed One addressed the brethren, and said:                       13\n\n\"O brethren, ye to whom the truth has been made known, having\nthoroughly made yourselves masters of it, practise it, meditate\nupon it, and spread it abroad, in order that pure religion may\nlast long and be perpetuated, in order that it may continue for\nthe good and happiness of the great multitudes, out of pity for\nthe world, and to the good and gain of all living beings!           14\n\n\"Star-gazing and astrology, forecasting lucky or unfortunate\nevents by signs, prognosticating good or evil, all these are\nthings forbidden.                                                   15\n\n\"He who lets his heart go loose without restraint shall not\nattain Nirv\u0101na; therefore, must we hold the heart in check, and\nretire from worldly excitements and seek tranquillity of mind.      16\n\n\"Eat your food to satisfy your hunger, and drink to satisfy you\nthirst. Satisfy the necessities of life like the butterfly that\nsips the flower, without destroying its fragrance or its texture.   17\n\n\"It is through not understanding and grasping the four truths, O\nbrethren, that we have gone astray so long, and wandered in this\nweary path of transmigrations, both you and I, until we have\nfound the truth.                                                    18\n\n\"Practise the earnest meditations I have taught you. Continue in\nthe great struggle against sin. Walk steadily in the roads of\nsaintship. Be strong in moral powers. Let the organs of your\nspiritual sense be quick. When the seven kinds of wisdom\nenlighten your mind, you will find the noble, eightfold path that\nleads to Nirv\u0101na.                                                   19\n\n\"Behold, O brethren, the final extinction of the Tath\u0101gata will\ntake place before long. I now exhort you, saying: 'All component\nthings must grow old and be dissolved again. Seek ye for that\nwhich is permanent, and work out your salvation with diligence.'\"   20\n\n\n\n\nXCV.\n\nCHUNDA, THE SMITH.\n\n\nAnd the Blessed One went to P\u0101v\u0101.                                    1\n\nWhen Chunda, the worker in metals, heard that the Blessed One had\ncome to P\u0101v\u0101 and was staying in his mango grove, he came to the\nBuddha and respectfully invited him and the brethren to take\ntheir meal at his house. And Chunda prepared rice-cakes and a\ndish of dried boar's meat.                                           2\n\nWhen the Blessed One had eaten the food prepared by Chunda, the\nworker in metals, there fell upon him a dire sickness, and sharp\npain came upon him even unto death. But the Blessed One, mindful\nand self-possessed, bore it without complaint.                       3\n\nAnd the Blessed One addressed the venerable \u0100nanda, and said:\n\"Come, \u0100nanda, let us go on to Kusin\u0101r\u0101.\"                            4\n\nOn his way the Blessed One grew tired, and he went aside from the\nroad to rest at the foot of a tree, and said: \"Fold the robe, I\npray thee, \u0100nanda, and spread it out for me. I am weary, \u0100nanda,\nand must rest awhile!\"                                               5\n\n\"Be it so, Lord!\" said the venerable \u0100nanda; and he spread out\nthe robe folded fourfold.                                            6\n\nThe Blessed One seated himself, and when he was seated he\naddressed the venerable \u0100nanda, and said: \"Fetch me some water, I\npray thee, \u0100nanda. I am thirsty, \u0100nanda, and would drink.\"           7\n\nWhen he had thus spoken, the venerable \u0100nanda said to the Blessed\nOne: \"But just now, Lord, five hundred carts have gone across the\nbrook and have stirred the water; but a river, O Lord, is not far\noff. Its water is clear and pleasant, cool and transparent, and\nit is easy to get down to it. There the Blessed One may both\ndrink water and cool his limbs.\"                                     8\n\nA second time the Blessed One addressed the venerable \u0100nanda,\nsaying: \"Fetch me some water, I pray thee \u0100nanda, I am thirsty,\n\u0100nanda, and would drink.\"                                            9\n\nAnd a second time the venerable \u0100nanda said: \"Let us go to the\nriver.\"                                                             10\n\nThen the third time the Blessed One addressed the venerable\n\u0100nanda, and said: \"Fetch me some water, I pray thee, \u0100nanda, I am\nthirsty, \u0100nanda, and would drink.\"                                  11\n\n\"Be it so, Lord!\" said the venerable \u0100nanda in assent to the\nBlessed One; and, taking a bowl, he went down to the streamlet.\nAnd lo! the streamlet, which, stirred up by wheels, had become\nmuddy, when the venerable \u0100nanda came up to it, flowed clear and\nbright and free from all turbidity. And he thought: \"How\nwonderful, how marvelous is the great might and power of the\nTath\u0101gata!\"                                                         12\n\n\u0100nanda brought the water in the bowl to the Lord, saying: \"Let\nthe Blessed One take the bowl. Let the Happy One drink the water.\nLet the Teacher of men and gods quench his thirst.\"                 13\n\nThen the Blessed One drank of the water.                            14\n\nNow, at that time a man of low caste, named Pukkusa, a young\nMalla, a disciple of Al\u0101ra K\u0101l\u0101ma, was passing along the high\nroad from Kusin\u0101r\u0101 to P\u0101v\u0101.                                         15\n\nAnd Pukkusa, the young Malla, saw the Blessed One seated at the\nfoot of a tree. On seeing him, he went up to the place where the\nBlessed One was, and when he had come there, he saluted the\nBlessed One and took his seat respectfully on one side. Then the\nBlessed One instructed, edified, and gladdened Pukkusa, the young\nMalla, with religious discourse.                                    16\n\nAroused and gladdened by the words of the Blessed One, Pukkusa,\nthe young Malla, addressed a certain man who happened to pass by,\nand said: \"Fetch me, I pray thee, my good man, two robes of cloth\nof gold, burnished and ready for wear.\"                             17\n\n\"Be it so, sir!\" said that man in assent to Pukkusa, the young\nMalla; and he brought two robes of cloth of gold, burnished and\nready for wear.                                                     18\n\nAnd the Malla Pukkusa presented the two robes of cloth of gold,\nburnished and ready for wear, to the Blessed One, saying: \"Lord,\nthese two robes of burnished cloth of gold are ready for wear.\nMay the Blessed One show me favor and accept them at my hands!\"     19\n\nThe Blessed One said: \"Pukkusa, robe me in one, and \u0100nanda in the\nother.\"                                                             20\n\nAnd the Tath\u0101gata's body appeared shining like a flame, and he\nwas beautiful above all expression.                                 21\n\nAnd the venerable \u0100nanda said to the Blessed One: \"How wonderful\na thing is it, Lord, and how marvellous, that the color of the\nskin of the Blessed One should be so clear, so exceedingly\nbright! When I placed this robe of burnished cloth of gold on the\nbody of the Blessed One, lo! it seemed as if it had lost its\nsplendor!\"                                                          22\n\nThe Blessed One said: \"There are two occasions on which a\nTath\u0101gata's appearance becomes clear and exceeding bright. In the\nnight, \u0100nanda, in which a Tath\u0101gata attains to the supreme and\nperfect insight, and in the night in which he passes finally away\nin that utter passing away which leaves nothing whatever of his\nearthly existence to remain.\"                                       23\n\nAnd the Blessed One addressed the venerable \u0100nanda, and said:\n\"Now it may happen, \u0100nanda, that some one should stir up remorse\nin Chunda, the smith, by saying: 'It is evil to thee, Chunda, and\nloss to thee, that the Tath\u0101gata died, having eaten his last meal\nfrom thy provision.' Any such remorse, \u0100nanda, in Chunda, the\nsmith, should be checked by saying: 'It is good to thee, Chunda,\nand gain to thee, that the Tath\u0101gata died, having eaten his last\nmeal from thy provision. From the very mouth of the Blessed One,\nO Chunda, have I heard, from his own mouth have I received this\nsaying, \"These two offerings of food are of equal fruit and of\nmuch greater profit than any other: the offerings of food which a\nTath\u0101gata accepts when he has attained perfect enlightenment and\nwhen he passes away by the utter passing away in which nothing\nwhatever of his earthly existence remains behind--these two\nofferings of food are of equal fruit and of equal profit, and of\nmuch greater fruit and much greater profit than any other. There\nhas been laid up by Chunda, the smith, a karma redounding to\nlength of life, redounding to good birth, redounding to good\nfortune, redounding to good fame, redounding to the inheritance\nof heaven and of great power.\" In this way, \u0100nanda, should be\nchecked any remorse in Chunda, the smith.\"                          24\n\nThen the Blessed One, perceiving that death was near, uttered\nthese words: \"He who gives away shall have real gain. He who\nsubdues himself shall be free, he shall cease to be a slave of\npassions. The righteous man casts off evil; and by rooting out\nlust, bitterness, and illusion, do we reach Nirv\u0101na.\"               25\n\n\n\n\nXCVI.\n\nMETTEYYA.\n\n\nThe Blessed One proceeded with a great company of the brethren to\nthe s\u0101la grove of the Mallas, the Upavattana of Kusin\u0101r\u0101 on the\nfurther side of the river Hira\u00f1\u00f1avat\u012b, and when he had arrived he\naddressed the venerable \u0100nanda, and said: \"Make ready for me, I\npray you, \u0100nanda, the couch with its head to the north, between\nthe twin s\u0101la trees. I am weary, \u0100nanda, and wish to be down.\"       1\n\n\"Be it so, Lord!\" said the venerable \u0100nanda, and he spread a\ncouch with its head to the north, between the twin s\u0101la trees.\nAnd the Blessed One laid himself down, and he was mindful and\nself-possessed.                                                      2\n\nNow, at that time the twin s\u0101la trees were full of bloom with\nflowers out of season; and heavenly songs came wafted from the\nskies, out of reverence for the successor of the Buddhas of old.\nAnd \u0100nanda was filled with wonder that the Blessed One was thus\nhonored. But the Blessed One said: \"Not by such events, \u0100nanda,\nis the Tath\u0101gata rightly honored, held sacred, or revered. But\nthe brother or the sister, the devout man or the devout woman,\nwho continually fulfils all the greater and the lesser duties,\nwalking according to the precepts, it is they who rightly honor,\nhold sacred, and revere the Tath\u0101gata with the worthiest homage.\nTherefore, O \u0100nanda, be ye \"constant in the fulfilment of the\ngreater and of the lesser duties, and walk according to the\nprecepts; thus, \u0100nanda, will ye honor the Master.\"                   3\n\nThen the venerable \u0100nanda went into the vih\u0101ra, and stood leaning\nagainst the doorpost, weeping at the thought: \"Alas! I remain\nstill but a learner, one who has yet to work out his own\nperfection. And the Master is about to pass away from me--he who\nis so kind!\"                                                         4\n\nNow, the Blessed One called the brethren, and said: \"Where, O\nbrethren, is \u0100nanda?\"                                                5\n\nAnd one of the brethren went and called \u0100nanda. And \u0100nanda came\nand said to the Blessed One: \"Deep darkness reigned for want of\nwisdom; the world of sentient creatures was groping for want of\nlight; then the Tath\u0101gata lit up the lamp of wisdom, and now it\nwill be extinguished again, ere he has brought it out.\"              6\n\nAnd the Blessed One said to the venerable \u0100nanda, as he sat there\nby his side: 7\n\n\"Enough, \u0100nanda! Let not thy self be troubled; do not weep! Have\nI not already, on former occasions, told you that it is in the\nvery nature of all things most near and dear unto us that we must\nseparate from them and leave them?                                   8\n\n\"The foolish man conceives the idea of 'self,' the wise man sees\nthere is no ground on which to build the idea of 'self,' thus he\nhas a right conception of the world and well concludes that all\ncompounds amassed by sorrow will be dissolved again, but the\ntruth will remain.                                                   9\n\n\"Why should I preserve this body of flesh, when the body of the\nexcellent law will endure? I am resolved; having accomplished my\npurpose and attended to the work set me, I look for rest!           10\n\n\"For a long time, \u0100nanda, thou hast been very near to me by\nthoughts and acts of such love as never varies and is beyond all\nmeasure. Thou hast done well, \u0100nanda! Be earnest in effort and\nthou too shalt soon be free from the great evils, from\nsensuality, from selfishness, from delusion, and from ignorance!\"   11\n\nAnd \u0100nanda, suppressing his tears, said to the Blessed One: \"Who\nshall teach us when thou art gone?\"                                 12\n\nAnd the Blessed One replied: \"I am not the first Buddha who came\nupon earth, nor shall I be the last. In due time another Buddha\nwill arise in the world, a Holy One, a supremely enlightened One,\nendowed with wisdom in conduct, auspicious, knowing the universe,\nan incomparable leader of men, a master of angels and mortals. He\nwill reveal to you the same eternal truths which I have taught\nyou. He will preach his religion, glorious in its origin,\nglorious at the climax, and glorious at the goal, in the spirit\nand in the letter. He will proclaim a religious life, wholly\nperfect and pure; such as I now proclaim.\"                          13\n\n\u0100nanda said: \"How shall we know him?\"                               14\n\nThe Blessed One said: \"He will be known as Metteyya, which means\n'he whose name is kindness.'\"                                       15\n\n\n\n\nXCVII.\n\nTHE BUDDHA'S FINAL ENTERING INTO NIRV\u0100NA.\n\n\nThen the Mallas, with their young men and maidens and their\nwives, being grieved, and sad, and afflicted at heart, went to\nthe Upavattana, the s\u0101la grove of the Mallas, and wanted to see\nthe Blessed One, in order to partake of the bliss that devolves\nupon those who are in the presence of the Holy One.                  1\n\nAnd the Blessed One addressed them and said:                         2\n\n\"Seeking the way, ye must exert yourselves and strive with\ndiligence. It is not enough to have seen me! Walk as I have\ncommanded you; free yourselves from the tangled net of sorrow.\nWalk in the path with steadfast aim.                                 3\n\n\"A sick man may be cured by the healing power of medicine and\nwill be rid of all his ailments without beholding the physician.     4\n\n\"He who does not do what I command sees me in vain. This brings\nno profit. Whilst he who lives far off from where I am and yet\nwalks righteously is ever near me.                                   5\n\n\"A man may dwell beside me, and yet, being disobedient, be far\naway from me. Yet he who obeys the Dharma will always enjoy the\nbliss of the Tath\u0101gata's presence.\"                                  6\n\nThen the mendicant Subhadda went to the s\u0101la grove of the Mallas\nand said to the venerable \u0100nanda: \"I have heard from fellow\nmendicants of mine, who were deep stricken in years and teachers\nof great experience: 'Sometimes and full seldom to Tath\u0101gatas\nappear in the world, the holy Buddhas.' Now it is said that\nto-day in the last watch of the night, the final passing away of\nthe samana Gotama will take place. My mind is full of\nuncertainty, yet have I faith in the samana Gotama and trust he\nwill be able so to present the truth that I may become rid of my\ndoubts. O that I might be allowed to see the samana Gotama!\"         7\n\nWhen he had thus spoken the venerable \u0100nanda said to the\nmendicant Subhadda: \"Enough! friend Subhadda. Trouble not the\nTath\u0101gata. The Blessed One is weary.\"                                8\n\nNow the Blessed One overheard this conversation of the venerable\n\u0100nanda with the mendicant Subhadda. And the Blessed One called\nthe venerable \u0100nanda, and said: \"\u0100nanda! Do not keep out\nSubhadda. Subhadda may be allowed to see the Tath\u0101gata. Whatever\nSubhadda will ask of me, he will ask from a desire for knowledge,\nand not to annoy me, and whatever I may say in answer to his\nquestions, that he will quickly understand.\"                         9\n\nThen the venerable \u0100nanda said to Subhadda the mendicant: \"Step\nin, friend Subhadda; for the Blessed One gives thee leave.\"         10\n\nWhen the Blessed One had instructed Subhadda, and aroused and\ngladdened him with words of wisdom and comfort, Subhadda said to\nthe Blessed One:                                                    11\n\n\"Glorious Lord, glorious Lord! Most excellent are the words of\nthy mouth, most excellent! They set up that which has been\noverturned, they reveal that which has been hidden. They point\nout the right road to the wanderer who has gone astray. They\nbring a lamp into the darkness so that those who have eyes to see\ncan see. Thus, Lord, the truth has been made known to me by the\nBlessed One and I take my refuge in the Blessed One, in the\nTruth, and in the Order. May the Blessed One accept me as a\ndisciple and true believer, from this day forth as long as life\nendures.\"                                                           12\n\nAnd Subhadda, the mendicant, said to the venerable \u0100nanda: \"Great\nis thy gain, friend \u0100nanda, great is thy good fortune, that for\nso many years thou hast been sprinkled with the sprinkling of\ndiscipleship in this brotherhood at the hands of the Master\nhimself!\"                                                           13\n\nNow the Blessed One addressed the venerable \u0100nanda, and said: \"It\nmay be, \u0100nanda, that in some of you the thought may arise, 'The\nword of the Master is ended, we have no teacher more!' But it is\nnot thus, \u0100nanda, that you should regard it. It is true that no\nmore shall I receive a body, for all future sorrow has now\nforever passed away. But though this body will be dissolved, the\nTath\u0101gata remains. The truth and the rules of the order which I\nhave set forth and laid down for you all, let them, after I am\ngone, be a teacher unto you. When I am gone, \u0100nanda, let the\norder, if it should so wish, abolish all the lesser and minor\nprecepts.\"                                                          14\n\nThen the Blessed One addressed the brethren, and said: \"There\nmay be some doubt or misgiving in the mind of a brother as to the\nBuddha, or the truth, or the path. Do not have to reproach\nyourselves afterwards with the thought, 'We did not inquire of\nthe Blessed One when we were face to face with him.' Therefore\ninquire now, O brethren, inquire freely.\"                           15\n\nAnd the brethren remained silent.                                   16\n\nThen the venerable \u0100nanda said to the Blessed One: \"Verily, I\nbelieve that in this whole assembly of the brethren there is not\none brother who has any doubt or misgiving as to the Buddha, or\nthe truth, or the path!\"                                            17\n\nSaid the Blessed One: \"It is out of the fullness of faith that\nthou hast spoken, \u0100nanda! But, \u0100nanda, the Tath\u0101gata knows for\ncertain that in this whole assembly of the brethren there is not\none brother who has any doubt or misgiving as to the Buddha, or\nthe truth, or the path! For even the most backward, \u0100nanda, of\nall these brethren has become converted, and is assured of final\nsalvation.\"                                                         18\n\nThen the Blessed One addressed the brethren and said: \"If ye now\nknow the Dharma, the cause of all suffering, and the path of\nsalvation, O disciples, will ye then say: 'We respect the Master,\nand out of reverence for the Master do we thus speak?'\"             19\n\nThe brethren replied: \"That we shall not, O Lord.\"                  20\n\nAnd the Holy One continued:                                         21\n\n\"Of those beings who live in ignorance, shut up and confined, as\nit were, in an egg, I have first broken the eggshell of ignorance\nand alone in the universe obtained the most exalted, universal\nBuddhahood. Thus, O disciples, I am the eldest, the noblest of\nbeings.                                                             22\n\n\"But what ye speak, O disciples, is it not even that which ye\nhave yourselves known, yourselves seen, yourselves realised?\"       23\n\n\u0100nanda and the brethren said: \"It is, O Lord.\"                      24\n\nOnce more the Blessed One began to speak: \"Behold now,\nbrethren,\" said he, \"I exhort you, saying, 'Decay is inherent in\nall component things, but the truth will remain forever!' Work\nout your salvation with diligence!\" This was the last word of the\nTath\u0101gata. Then the Tath\u0101gata fell into a deep meditation, and\nhaving passed through the four jh\u0101nas, entered Nirv\u0101na.             25\n\nWhen the Blessed One entered Nirv\u0101na there arose, at his passing\nout of existence, a mighty earthquake, terrible and\nawe-inspiring: and the thunders of heaven burst forth, and of\nthose of the brethren who were not yet free from passions some\nstretched out their arms and wept, and some fell headlong on the\nground, in anguish at the thought: \"Too soon has the Blessed One\ndied! Too soon has the Happy One passed away from existence! Too\nsoon has the Light of the world gone out!\"                          16\n\nThen the venerable Anuruddha exhorted the brethren and said:\n\"Enough, my brethren! Weep not, neither lament! Has not the\nBlessed One formerly declared this to us, that it is in the very\nnature of all things near and dear unto us, that we must separate\nfrom them and leave them, since everything that is born, brought\ninto being, and organized, contains within itself the inherent\nnecessity of dissolution? How then can it be possible that the\nbody of the Tath\u0101gata should not be dissolved? No such condition\ncan exist! Those who are free from passion will bear the loss,\ncalm and self-possessed, mindful of the truth he has taught us.\"    27\n\nAnd the venerable Anuruddha and the venerable \u0100nanda spent the\nrest of the night in religious discourse.                           28\n\nThen the venerable Anuruddha said to the venerable \u0100nanda: \"Go\nnow, brother \u0100nanda, and inform the Mallas of Kusin\u0101r\u0101 saying,\n'The Blessed One has passed away: do, then, whatsoever seemeth to\nyou fit!'\"                                                          29\n\nAnd when the Mallas had heard this saying they were grieved, and\nsad, and afflicted at heart.                                        30\n\nThen the Mallas of Kusin\u0101r\u0101 gave orders to their attendants,\nsaying, \"Gather together perfumes and garlands, and all the music\nin Kusin\u0101r\u0101!\" And the Mallas of Kusin\u0101r\u0101 took the perfumes and\ngarlands, and all the musical instruments, and five hundred\ngarments, and went to the s\u0101la grove where the body of the\nBlessed One lay. There they passed the day in paying honor and\nreverence to the remains of the Blessed One, with hymns, and\nmusic, and with garlands and perfumes, and in making canopies of\ntheir garments, and preparing decorative wreaths to hang thereon.\nAnd they burned the remains of the Blessed One as they would do\nto the body of a king of kings.                                     31\n\nWhen the funeral pyre was lit, the sun and moon withdrew their\nshining, the peaceful streams on every side were torrent-swollen,\nthe earth quaked, and the sturdy forests shook like aspen leaves,\nwhilst flowers and leaves fell untimely to the ground, like\nscattered rain, so that all Kusin\u0101r\u0101 became strewn knee-deep with\nmand\u0101ra flowers raining down from heaven.                           32\n\nWhen the burning ceremonies were over, Devaputta said to the\nmultitudes that were assembled round the pyre:                      33\n\n\"Behold, O brethren, the earthly remains of the Blessed One have\nbeen dissolved, but the truth which he has taught us lives in our\nminds and cleanses us from all error.                               34\n\n\"Let us, then, go out into the world, as compassionate and\nmerciful as our great master, and preach to all living beings the\nfour noble truths and the eightfold path of righteousness, so\nthat all mankind may attain to a final salvation, taking refuge\nin the Buddha, the Dharma, and the Sangha.\"                         35\n\nAnd when the Blessed One had entered into Nirv\u0101na, and the Mallas\nhad burned the body with such ceremonies as would indicate that\nhe was the great king of kings, ambassadors came from all the\nempires that at the time had embraced his doctrine, to claim a\nshare of the relics; and the relics were divided into eight parts\nand eight d\u0101gobas were erected for their preservation. One d\u0101goba\nwas erected by the Mallas and seven others by the seven kings of\nthose countries, whose people had taken refuge in the Buddha.       36\n\n\n\n\nCONCLUSION.\n\n\nXCVIII.\n\nTHE THREE PERSONALITIES OF THE BUDDHA.\n\n\nWhen the Blessed One had passed away into Nirv\u0101na, the disciples\ncame together and consulted what to do in order to keep the\nDharma pure and uncorrupted by heresies.                             1\n\nAnd Up\u0101li rose, saying:                                              2\n\n\"Our great Master used to say to the brethren: 'O bhikkhus! after\nmy final entrance into Nirv\u0101na you must reverence and obey the\nlaw. Regard the law as your master. The law is like unto a light\nthat shines in the darkness, pointing out the way; it is also\nlike unto a precious jewel to gain which you must shun no\ntrouble, and be ready to bring any sacrifice, even, should it be\nneeded, your own fives. Obey the Dharma which I have revealed to\nyou; follow it carefully and regard it in no way different from\nmyself.'                                                             3\n\n\"Such were the words of the Blessed One.                             4\n\n\"The law, accordingly, which the Buddha has left us as a precious\ninheritance has now become the visible body of the Tath\u0101gata. Let\nus, therefore, revere it and keep it sacred. For what is the use\nof erecting d\u0101gobas for relics, if we neglect the spirit of the\nMaster's teachings?\"                                                 5\n\nAnd Anuruddha arose and said:                                        6\n\n\"Let us bear in mind, O brethren, that Gotama Siddhattha has\nrevealed the truth to us. He was the Holy One and the Perfect One\nand the Blessed One, because the eternal truth had taken abode in\nhim.                                                                 7\n\n\"The Tath\u0101gata taught us that the truth existed before he was\nborn into this world, and will exist after he has entered into\nthe bliss of Nirv\u0101na.                                                8\n\n\"The Tath\u0101gata said:                                                 9\n\n\"'The truth is omnipresent and eternal, endowed with excellencies\ninnumerable, above all human nature, and ineffable in its\nholiness.'                                                          10\n\n\"Now, let us bear in mind that not this or that law which is\nrevealed to us in the Dharma is the Buddha, but the entire truth,\nthe truth which is eternal, omnipresent, immutable, and most\nexcellent.                                                          11\n\n\"Many regulations of the Sangha are temporary; they were\nprescribed because they suited the occasion and were needed for\nsome transient emergency. The truth, however, is not temporary.     12\n\n\"The truth is not arbitrary nor a matter of opinion, but can be\ninvestigated, and he who earnestly searches for the truth will\nfind it.                                                            13\n\n\"The truth is hidden to the blind, but he who has the mental eye\nsees the truth. The truth is Buddha's essence, and the truth will\nremain the ultimate standard by which we can discern false and\ntrue doctrines.                                                     14\n\n\"Let us, then, revere the truth; let us inquire into the truth\nand state it, and let us obey the truth. For the truth is Buddha\nour Master, our Teacher, our Lord.\"                                 15\n\nAnd Kassapa rose and said:                                          16\n\n\"Truly thou hast spoken well, O brother Anuruddha. Neither is\nthere any conflict of opinion on the meaning of our religion. For\nthe Blessed One possesses three personalities, and every one of\nthem is of equal importance to us.                                  17\n\n\"There is the Dharma K\u0101ya. There is the Nirm\u0101na K\u0101ya. There is\nthe Sambhoga K\u0101ya.                                                  18\n\n\"Buddha is the all-excellent truth, eternal, omnipresent, and\nimmutable. This is the Sambhoga K\u0101ya which is in a state of\nperfect bliss.                                                      19\n\n\"Buddha is the all-loving teacher assuming the shape of the\nbeings whom he teaches. This is the Nirm\u0101na K\u0101ya, his\napparitional body.                                                  20\n\n\"Buddha is the all-blessed dispensation of religion. He is the\nspirit of the Sangha and the meaning of the commands which he has\nleft us in his sacred word, the Dharma. This is the Dharma K\u0101ya,\nthe body of the most excellent law.                                 21\n\n\"If Buddha had not appeared to us as Gotama Sakyamuni, how could\nwe have the sacred traditions of his doctrine? And if the\ngenerations to come did not have the sacred traditions preserved\nin the Sangha, how could they know anything of the great\nSakyamuni? And neither we nor others would know anything about\nthe most excellent truth which is eternal, omnipresent, and\nimmutable.                                                          22\n\n\"Let us then keep sacred and revere the traditions; let us keep\nsacred the memory of Gotama Sakyamuni, so that people may find\nthe truth; for he whose spiritual eye is open will discover it,\nand it is the same to every one who possesses the comprehension\nof a Buddha to recognize it and to expound it.\"                     23\n\nThen the brethren decided to convene a synod in R\u0101jagaha in order\nto lay down the pure doctrines of the Blessed One, to collect and\ncollate the sacred writings, and to establish a canon which\nshould serve as a source of instruction for future generations.     24\n\n\n\n\nXCIX.\n\nTHE PURPOSE OF BEING.\n\n\nEternal verities dominate the formation of worlds and constitute\nthe cosmic order of natural laws. But when, through the\nconflicting motion of masses, the universe was illumined with\nblazing fire, there was no eye to see the light, no ear to listen\nto reason's teachings, no mind to perceive the significance of\nbeing; and in the immeasurable spaces of existence no place was\nfound where the truth could abide in all its glory.                  1\n\nIn the due course of evolution sentiency appeared and\nsense-perception arose. There was a new realm of being, the realm\nof soul-life, full of yearning, with powerful passions and of\nunconquerable energy. And the world split in twain: there were\npleasures and pains, self and notself, friends and foes, hatred\nand love. The truth vibrated through the world of sentiency, but\nin all its infinite potentialities no place could be found where\nthe truth could abide in all its glory.                              2\n\nAnd reason came forth in the struggle for life. Reason began to\nguide the instinct of self, and reason took the sceptre of the\ncreation and overcame the strength of the brutes and the power of\nthe elements. Yet reason seemed to add new fuel to the flame of\nhatred, increasing the turmoil of conflicting passions; and\nbrothers slew their brothers for the sake of satisfying the lust\nof a fleeting moment. And the truth repaired to the domains of\nreason, but in all its recesses no place was found where the\ntruth could abide in all its glory.                                  3\n\nNow reason, as the helpmate of self, implicated all living beings\nmore and more in the meshes of lust, hatred, and envy, and from\nlust, hatred, and envy the evils of wrongdoing originated. Men\nbroke down under the burdens of life, until the saviour appeared,\nthe great Buddha, the Holy Teacher of men and gods.                  4\n\nAnd the Buddha taught men the right use of sentiency, and the\nright application of reason; and he taught men to see things as\nthey are, without illusions, and they learned to act according to\ntruth. He taught righteousness and thus changed rational\ncreatures into humane beings, just, kind-hearted, and faithful.\nAnd now at last a place was found where the truth might abide in\nall its glory, and this place is the heart of mankind.               5\n\nBuddha, O Blessed One, O Holy One, O Perfect One, thou hast\nrevealed the truth, and the truth has appeared upon earth and the\nkingdom of truth has been founded.                                   6\n\nThere is not room for truth in space, infinite though it be.         7\n\nThere is not room for truth in sentiency, neither in its\npleasures nor in its pains; sentiency is the first footstep of\ntruth, but there is not room in it for the truth, though\nsentiency may beam with the blazing glow of beauty and life.         8\n\nNeither is there any room for truth in rationality. Rationality\nis a two-edged sword and serves the purpose of love equally as\nwell as the purpose of hatred. Rationality is the platform on\nwhich the truth standeth. No truth is attainable without reason.\nNevertheless, in mere rationality there is no room for truth,\nthough it be the instrument that masters the things of the world.    9\n\nThe throne of truth is righteousness; and love and justice and\ngood-will are its ornaments.                                        10\n\nRighteousness is the place in which truth dwells, and here in the\nhearts of mankind aspiring after the realization of\nrighteousness, there is ample space for a rich and ever richer\nrevelation of the truth.                                            11\n\nThis is the Gospel of the Blessed One. This is the revelation of\nthe Enlightened One. This is the bequest of the Holy One.           12\n\nThose who accept the truth and have faith in the truth, take\nrefuge in the Buddha, the Dharma, and the Sangha.                   13\n\nReceive us, O Buddha, as thy disciples from this day hence, so\nlong as our life lasts.                                             14\n\nComfort, O holy Teacher, compassionate and all-loving, the\nafflicted and the sorrow-laden, illumine those who go astray, and\nlet us all gain more and more in comprehension and in holiness.     15\n\nThe truth is the end and aim of all existence, and the worlds\noriginate so that the truth may come and dwell therein.             16\n\nThose who fail to aspire for the truth have missed the purpose of\nlife.                                                               17\n\nBlessed is he who rests in the truth, for all things will pass\naway, but the truth abideth forever.                                18\n\nThe world is built for the truth, but false combinations of\nthought misrepresent the true state of things and bring forth\nerrors.                                                             19\n\nErrors can be fashioned as it pleases those who cherish them;\ntherefore they are pleasant to look upon, but they are unstable\nand contain the seeds of dissolution.                               20\n\nTruth cannot be fashioned. Truth is one and the same; it is\nimmutable.                                                          21\n\nTruth is above the power of death; it is omnipresent, eternal,\nand most glorious.                                                  22\n\nIllusions, errors, and lies are the daughters of M\u0101ra, and great\npower is given unto them to seduce the minds of men and lead them\nastray upon the path of evil.                                       23\n\nThe nature of delusions, errors, and lies is death; and\nwrong-doing is the way to perdition.                                24\n\nDelusions, errors, and lies are like huge, gaudy vessels, the\nrafters of which are rotten and wormeaten, and those who embark\nin them are fated to be shipwrecked.                                25\n\nThere are many who say: \"Come error, be thou my guide,\" and when\nthey are caught in the meshes of selfishness, lust, and evil\ndesires, misery is begot.                                           26\n\nYet does all life yearn for the truth and the truth only can cure\nour diseases and give peace to our unrest.                          27\n\nTruth is the essence of life, for truth endureth beyond the death\nof the body. Truth is eternal and will still remain even though\nheaven and earth shall pass away.                                   28\n\nThere are not different truths in the world, for truth is one and\nthe same at all times and in every place.                           29\n\nTruth teaches us the noble eightfold path of righteousness, and\nit is a straight path easily found by the truth-loving. Happy are\nthose who walk in it.                                               30\n\n\n\n\nC.\n\nTHE PRAISE OF ALL THE BUDDHAS.\n\n     All the Buddhas are wonderful and glorious.\n     There is not their equal upon earth.\n     They reveal to us the path of life.\n     And we hail their appearance with pious reverence.              1\n\n     All the Buddhas teach the same truth.\n     They point out the path to those who go astray.\n     The Truth is our hope and comfort.\n     We gratefully accept its illimitable light.                     2\n\n     Ah the Buddhas are one in essence,\n     Which is omnipresent in all modes of being,\n     Sanctifying the bonds that tie all souls together,\n     And we rest in its bliss as our final refuge.                   3\n\n\n\n\nTABLE OF REFERENCE.\n\n\nTHE GOSPEL OF BUDDHA CHAPTER AND VERSE (Gospel): I-III\n  Sources: EA\n    Parallelisms: --\n\nGospel: Descent from heaven omitted\n  Sources: LV; rGya, iii-iv\n    Parallelisms: Klopstock's _Messias_ Gesang I\n\nGospel: IV\n  Sources: Fo, vv. 1-147\n    Parallelisms: --\n\nGospel: IV, 6\n  Sources: BSt, p. 64\n    Parallelisms: Mark vii, 32, 37; Matth. xi, 5\n\nGospel: IV, 9\n  Sources: Fo, vv. 22-24\n    Parallelisms: Matth. ii, 1\n\nGospel: IV, 12\n  Sources: Fo, vv. 39-40\n    Parallelisms: Luke ii, 36\n\nGospel: IV, 17\n  Sources: RB 150; RHB 52\n    Parallelisms: Pseudo Matth. 23\n\nGospel: IV, 27\n  Sources: Fo, v. 147\n    Parallelisms: Luke ii, 52\n\nGospel: Omitted\n  Sources: RHB, pp. 103-108\n    Parallelisms: Matth. ii, 16\n\nGospel: V\n  Sources: HM, p. 156; RB, p. 83; rGya, xii\n    Parallelisms: --\n\n  Sources: Fo, vv. 152-156\n    Parallelisms: Luke ii, 46-47\n\nGospel: V, 9\n  Sources: Fo, v. 164\n    Parallelisms: Matth. iii, 16\n\nGospel: VI\n  Sources: Fo, vv. 191-322\n    Parallelisms: --\n\nGospel: VI, 19-20\n  Sources: BSt, pp. 79-80; RB, p. 23\n    Parallelisms: Luke xi, 27-28\n\nGospel: VII\n  Sources: Fo, vv. 335-417\n    Parallelisms: --\n\nGospel: VII, 7\n  Sources: BSt, p. 5-6\n    Parallelisms: --\n\nGospel: VII, 18-19\n  Sources: BSt, p. 18\n    Parallelisms: Matt. xxiv, 35; Luke xxi, 33; Luke xvi, 17\n\nGospel: VII, 23-24\n  Sources: BSt, p. 84\n    Parallelisms: Luke iv, 5-8 [see also Matth. iv, 1-7 and Mark i, 13]\n\nGospel: VIII\n  Sources: Fo, vv. 778-918\n    Parallelisms: --\n\nGospel: VIII, 15\n  Sources: DP, v. 178\n    Parallelisms: --\n\nGospel: IX\n  Sources: Fo, vv. 919-1035; Cf. \"Ar\u0101da and Udraka\" in Rhys Davids's\n           _Dialogue_\n    Parallelisms: Compare the results of modern psychology\n\nGospel: IX, 6\n  Sources: MV. 1, 6, Secs. 36-38 [SB, xiii, p. 100]\n    Parallelisms: --\n\nGospel: IX, 14\n  Sources: QKM, pp. 83-86\n    Parallelisms: Evolution theory\n\nGospel: IX, 15\n  Sources: QKM, p. 133\n    Parallelisms: --\n\nGospel: IX, 16\n  Sources: QKM, p. 111\n    Parallelisms: --\n\nGospel: X\n  Sources: Fo, vv. 1000-1023\n    Parallelisms: --\n\nGospel: X, 4, 5\n  Sources: SN, vv. 425, 439; SN, v. 445\n    Parallelisms: Luke iv, 2-4; John iii, 46\n\nGospel: X, 11\n  Sources: Fo, vv. 1024; Fo, vv. 1222-1224\n    Parallelisms: Luke vii, 19; Matth ii, 3\n\nGospel: XI [See LXXXIX, 1-6]\n  Sources: Fo, vv. 1026-1110\n    Parallelisms: Luke iv, 2; Matth. iv, 1-7; Mark i, 13\n\nGospel: XII\n  Sources: Fo, vv. 1111-1199\n    Parallelisms: --\n\nGospel: XII, 8\n  Sources: QKM, p. 79; SDP, vii [SB, xxi, p. 172]\n    Parallelisms: --\n\nGospel: XII, 11-15\n  Sources: SDP, iii [SB, xxi, p. 90]; MV, i, 6 Secs. 19-28; Cf. OldG,\n           pp. 227-228, OldE, p. 211; RhDB, pp. 106-107\n    Parallelisms: --\n\nGospel: XII, 16\n  Sources: BSt, pp. 103-104; Cf. DP, pp. 153-154; Db, p. 12\n    Parallelisms: --\n\nGospel: XII, 20\n  Sources: rGya, 355\n    Parallelisms: Matth. v, 3-11\n\nGospel: XIII\n  Sources: MV, i, 4\n    Parallelisms: --\n\nGospel: XIV\n  Sources: MV, i, 5\n    Parallelisms: --\n\nGospel: XIV, 2\n  Sources: MV, i, 3, Sec. 4\n    Parallelisms: --\n\nGospel: XIV, 14\n  Sources: MPN, iii, 44, 45; Cf. W, p. 87\n    Parallelisms: --\n\nGospel: XV\n  Sources: Fo, vv. 1200-1217; MV, i, 6, Secs. 1-9\n    Parallelisms: --\n\nGospel: XVI\n  Sources: Fo, vv. 1217-1279; MV, i, 6, Secs. 10-47\n    Parallelisms: --\n\nGospel: XVI, 5\n  Sources: SN, v. 248\n    Parallelisms: --\n\nGospel: XVI, 6\n  Sources: RhDB p. 131\n    Parallelisms: --\n\nGospel: XVI, 7\n  Sources: SN, v. 241\n      Parallelisms: Matth. xv, 10\n\nGospel: XVII\n  Sources: MV, i, 6, Sec. 10-47\n    Parallelisms: --\n\nGospel: XVII, 10-12\n  Sources: _Saniyuttaka Nik\u0101ya_, vol. iii, fol. s\u0101, quoted by OldG,\n           p. 364; OldE, p. 339\n    Parallelisms: --\n\nGospel: XVII, 13-18\n  Sources: MV, i, 11\n    Parallelisms: --\n\n  Sources: Fo, vv. 1297-1300\n    Parallelisms: Luke ix, 1-6; Luke x, 1-24\n\nGospel: XVII, 15\n  Sources: QKM, p. 264\n    Parallelisms: Matth. v, 16\n\n  Sources: QKM, p. 266\n    Parallelisms: Matth. vii, 6\n\nGospel: XVIII\n  Sources: MV, 1, 7; 8, 9; Fo, vv. 1280-1296\n    Parallelisms: John iii, 2\n\nGospel: XVIII, 8\n  Sources: Fo, vv. 1289-1290\n    Parallelisms: --\n\nGospel: XVIII, 10\n  Sources: Fo, v. 1292\n    Parallelisms: --\n\nGospel: XIX\n  Sources: Fo, vv. 1300-1334; MV, 1, 20-21\n    Parallelisms: --\n\nGospel: XX\n  Sources: Fo, vv. 1335-1379; MV, 1, 22\n    Parallelisms: --\n\nGospel: XX, 19-20\n  Sources: SN, v. 148; _Metta Sutta._ [An often quoted sentence.\n           RhDB, p. 109, Hardy, \"Legends and Theories of the Buddhas,\"\n           p. 212]\n    Parallelisms: --\n\nGospel: XX, 23\n  Sources: RhDB, p. 62\n    Parallelisms: --\n\nGospel: XX, 28\n  Sources: Fo, v. 1733\n    Parallelisms: --\n\nGospel: XXI\n  Sources: Fo, vv. 1380-1381; MV, 1, 22, Secs. 15-18\n    Parallelisms: Matth. xxi, 1-11; Mark. xi, 1-10; Luke xix, 28-38;\n                  John xii, 12-15\n\nGospel: XXII\n  Sources: Fo, vv. 1382-1433; MV 1, 23-24; W, p. 89\n    Parallelisms: --\n\nGospel: XXII, 3-5\n  Sources: MV, 1, 23, Secs. 13-14\n    Parallelisms: -- Matth. xxi, 9; Mark xi, 9; John xii, 13\n\nGospel: XXIII, 10-20\n  Sources: EA\n    Parallelisms: --\n\nGospel: XXIV\n  Sources: Fo, vv. 1496-1521\n    Parallelisms: --\n\nGospel: XXV, 4\n  Sources: Fo, vv. 1516-1517\n    Parallelisms: Acts xx, 35\n\nGospel: XXV\n  Sources: Fo, vv. 1522-1533, 1611-1671\n    Parallelisms: --\n\nGospel: XXVI, 1-7\n  Sources: AN, iii, 134.\n    Parallelisms: Compare the results of modern psychology\n\nGospel: XXVI, 8-13\n  Sources: US, p. 112; W, p. xiv\n    Parallelisms: --\n\nGospel: XXVII\n  Sources: Fo, vv. 1534-1610; HM, p. 204\n    Parallelisms: --\n\nGospel: XXVIII\n  Sources: HM, p. 203 et seqq.; BSt, pp. 125-126\n    Parallelisms: --\n\nGospel: XXIX\n  Sources: MV, i, 54; HM, 208-209\n    Parallelisms: --\n\nGospel: XXX\n  Sources: MV, viii, 23-36 [SB, xvii, pp. 193-194]\n    Parallelisms: --\n\nGospel: XXXI\n  Sources: Fo vv. 1672-1673\n    Parallelisms: --\n\nGospel: XXXII\n  Sources: HM, pp. 353-354\n    Parallelisms: --\n\nGospel: XXXII, 4-6\n  Sources: W, pp. 443-444\n    Parallelisms: --\n\nGospel: XXXIII\n  Sources: S42S; Fo, vv. 1757-1766; BP, p. 153\n    Parallelisms: Matth. v, 28\n\nGospel: XXXIII, 9-11\n  Sources: Fo vv. 1762-1763\n    Parallelisms: Eph. vi, 13-17\n\n  Sources: Fo, vv. 1763\n    Parallelisms: Mark ix, 47; Matth. v, 29; Matth. xviii, 9\n\nGospel: XXXIV\n  Sources: MV, viii, 15. [SB, xvii, pp. 219-225.]\n    Parallelisms: --\n\nGospel: XXXIV, 24 [Last part of the verse.]\n  Sources: Bgt, p. 211\n    Parallelisms: Luke viii, 2; Matth. xiii, 24-27\n\nGospel: XXXV\n  Sources: MV, ii\n    Parallelisms: --\n\nGospel: XXXVI\n  Sources: MV, x, 1, 2, Sec. 1-2; Sec. 20\n           C, vol iii, p. 139\n    Parallelisms: --\n\nGospel: XXXVII\n  Sources: MV, x, 5-6, 2 Sec. 3-20\n    Parallelisms: --\n\nGospel: XXXVIII\n  Sources: MV, v, 4\n    Parallelisms: --\n\nGospel: XXXVIII, 3\n  Sources: BSt, p. 311\n    Parallelisms: --\n\nGospel: XXXVIII, 5\n  Sources: MV, v, 4, 2 [SB, xvii, p. 18]\n    Parallelisms: Matth. v, 46-47\n\nGospel: XXXIX\n  Sources: Fo, vv. 1713-1734; HM, pp. 337-340\n    Parallelisms: --\n\nGospel: XXXIX, 4\n  Sources: Bst, p. 200\n    Parallelisms: --\n\nGospel: XXXIX, 7\n  Sources: DP, v. 227; SB, x, p. 58 (cf. ChD, p. 122)\n    Parallelisms: Matth. xi, 16, 19\n\nGospel: XL\n  Sources: V, xviii, xx; W, pp. 184-186\n    Parallelisms: --\n\nGospel: XLI\n  Sources: MV, vi, 29 [SB, xvii, pp. 104-105.]\n    Parallelisms: --\n\nGospel: XLI, 12-13\n  Sources: _Metta Sutta_; SN v. 148. [Cf. RhDB, p. 109]\n    Parallelisms: --\n\nGospel: XLII\n  Sources: RB, pp. 68-69. [Cf. RhDB, p. 71 and OldG, 376-378.]\n    Parallelisms: Mark iii, 14; Luke ix, 2\n\n  Sources: Bgt, 212\n    Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 3-20\n\nGospel: XLIV\n  Sources: TPN, p. 129\n    Parallelisms: --\n\nGospel: XLV\n  Sources: TPN, pp. 22-23 and p. 25\n    Parallelisms: --\n\nGospel: XLVI\n  Sources: S42S, 4\n    Parallelisms: --\n\nGospel: XLVII\n  Sources: SDP, x, xiii, xxvii\n    Parallelisms: --\n\nGospel: XLVII, 23\n  Sources: SDP, xxiv, 22. [SB, xxi, p. 416.]\n    Parallelisms: --\n\nGospel: XLVIII\n  Sources: DP in SB, x\n    Parallelisms: --\n\nGospel: XLVIII, 36-37\n  Sources: DP, v. 5\n    Parallelisms: Matth. v, 44\n\nGospel: XLVIII, 46\n  Sources: SN, vv. 784-785, 885-888, 834 [SB, x, 149, 159, 169.]\n    Parallelisms: Matth. xi, 29-30\n\nGospel: XLVIII, 47\n  Sources: DP, v. 275\n    Parallelisms: II Cor. vii, 7\n\nGospel: XLVIII, 55\n  Sources: DP, v. 387\n    Parallelisms: --\n\nGospel: XLIX\n  Sources: SB, xi, pp. 157-203\n    Parallelisms: --\n\nGospel: XLIX, 17\n  Sources: SB, xi, pp. 173-174\n    Parallelisms: Matth. xv, 14\n\nGospel: L\n  Sources: SSP, pp. 297-320 [Cf. RhDB, 143.]\n    Parallelisms: --\n\nGospel: LI, 1-14; LI, 31-75\n  Sources: MV, vi, 31. [SB, xvii, pp. 108-113.]\n    Parallelisms: --\n\nGospel: LI, 15-30\n  Sources: EA [cf. QKM, pp. 254-257]\n    Parallelisms: --\n\nGospel: LII\n  Sources: EA [cf. CBS, p. 15 and also MV, v]\n    Parallelisms: --\n\nGospel: LIII\n  Sources: Compiled from HM, pp. 280 et seq.; Fo, v. 1682, 1683;\n           W, p. 219; and QKM, pass.\n    Parallelisms: --\n\nGospel: LIII, 18-23a\n  Sources: QKM, p. 120\n    Parallelisms: --\n\nGospel: LIII, 23b\n  Sources: QKM, p. 148\n    Parallelisms: John iii, 8\n\nGospel: LIII, 26-27\n  Sources: QKM, p. 67\n    Parallelisms: --\n\nGospel: LIII, 29-32\n  Sources: QKM, pp. 73-74\n    Parallelisms: --\n\nGospel: LIII, 47-59\n  Sources: QKM, pp. 63, 83-86\n    Parallelisms: --\n\nGospel: LIII, 53\n  Sources: US and W, motto\n    Parallelisms: --\n\nGospel: LIV, 1-2\n  Sources: Fo, vv. 1208, 1228\n    Parallelisms: Matth. v, 3-11\n\nGospel: LIV, 3\n  Sources: _Brahmaj\u0101la Sutta_, quoted by RhD, p. 99\n    Parallelisms: John xvi, 16; Matth. xxiv, 23\n\nGospel: LIV, 4\n  Sources: Gospel: QKM, p. 114\n    Parallelisms: --\n\nGospel: LIV, 5\n  Sources: Fo, v. 1231\n    Parallelisms: --\n\nGospel: LIV, 6-8\n  Sources: rGya, p. 372\n    Parallelisms: Matth. xi, 28\n\nGospel: LIV, 9\n  Sources: S42S, 16\n    Parallelisms: --\n\nGospel: LIV, 10\n  Sources: QKM, p. 110\n    Parallelisms: John xiv, 6; John xviii, 37\n\nGospel: LV\n  Sources: SDP, v\n    Parallelisms: --\n\nGospel: LVI\n  Sources: _Mah\u0101 R\u0101hula Sutta_\n    Parallelisms: --\n\nGospel: LVII\n  Sources: S42S\n    Parallelisms: --\n\nGospel: LVIII\n  Sources: _Buddhist Catena_\n    Parallelisms: --\n\nGospel: LIX\n  Sources: SN, pp. 58-62; p, 25; p. 147; p. 54; MV, i, 3, Sec. 4 [cf.\n           OldE, p. 118]; _Nidhikanda Sutta_, quoted by RhDB, p. 127\n    Parallelisms: Matth. vi, 20\n\nGospel: LX, 7-8\n  Sources: RhDB, p. 156\n    Parallelisms: --\n\nGospel: LX, 12\n  Sources: Beal, _Buddhism of China_, chap, xii\n    Parallelisms: --\n\nGospel: LX, 18-23\n  Sources: RhDB, p. 170\n    Parallelisms: --\n\nGospel: LX, 27-28\n  Sources: EH\n    Parallelisms: --\n\nGospel: LX, 29\n  Sources: QKM, p. 127\n    Parallelisms: --\n\nGospel: LX, 31\n  Sources: RhDB, pp. 175-176\n    Parallelisms: --\n\nGospel: LX, 33\n  Sources: RhDB,p. 173\n    Parallelisms: --\n\nGospel: LXI\n  Sources: MPN, 111, 22. [SB, xx, p. 48-49.]\n    Parallelisms: --\n\nGospel: LXI, 3-5\n  Sources: _Chullavaggaxx_, 1-4. [SB, xx, 301-305]\n    Parallelisms: Matth. v, 13\n\nGospel: LXI, 6-9\n  Sources: _Sutra Dsauglun_ [cf. R. Seydel \"_Das Ev. v. Jesu in s.\n           Verb. z. Buddha-Sage_\" pp. 184-185]\n    Parallelisms: Matth. v, 1-2\n\nGospel: LXII\n  Sources: EA\n    Parallelisms: --\n\nGospel: LXIII\n  Sources: See O.C. xvii, pp. 353-354\n    Parallelisms: --\n\nGospel: LXIII, 7-9\n  Sources: UG, vii, 14 seq.\n    Parallelisms: Matth. xxv, 14 et seq.\n\nGospel: LXIV\n  Sources: DP, v\n    Parallelisms: --\n\nGospel: LXV\n  Sources: SDP, iv\n    Parallelisms: Luke xv, 11 et seq.\n\nGospel: LXVI\n  Sources: Bst, pp. 211, 299. [See PT, 11, 58.]\n    Parallelisms: --\n\nGospel: LXVII\n  Sources: Bst, pp. 315 et seq.\n    Parallelisms: --\n\nGospel: LXVIII\n  Sources: ChD, pp. 88-89\n    Parallelisms: --\n\nGospel: LXVIII, 6\n  Sources: ChD\n    Parallelisms: Mark xii, 42-44\n\nGospel: LXIX\n  Sources: ChD, p. 46\n    Parallelisms: The Story of Diogenes and his Lantern\n\nGospel: LXX\n  Sources: ChD, p. 134\n    Parallelisms: --\n\nGospel: LXXI\n  Sources: Bgp, pp. 107 et seq.\n    Parallelisms: --\n\nGospel: LXXII\n  Sources: ChD, p. 77\n    Parallelisms: Luke xii, 20\n\nGospel: LXXIII\n  Sources: Bst, p. 147\n    Parallelisms: --\n\nGospel: LXXIII, 15\n  Sources: BSt\n    Parallelisms: Exodus xvii, 6\n\nGospel: LXXIV\n  Sources: SN, pp. 11-15\n    Parallelisms: Matth. xiii, 3 et seq.; Mark iv, 14\n\nGospel: LXXV\n  Sources: SN, pp. 20 et seq.\n    Parallelisms: --\n\nGospel: LXXVI\n  Sources: Bf, p. 205.\n    Parallelisms: John v, 5 et seq.\n\nGospel: LXXVII\n  Sources: HM, pp. 317-319\n    Parallelisms: --\n\nGospel: LXXVIII, LXXIX\n  Sources: _J\u0101taka Tales_\n    Parallelisms: --\n\nGospel: LXXX\n  Sources: Bf, pp. 146 et seq.\n    Parallelisms: --\n\nGospel: LXXXI\n  Sources: _Fu-Pen-Hing-tsi-King_, tr. by S. Beal\n    Parallelisms: --\n\nGospel: LXXXI, 7-10\n  Sources: EA\n    Parallelisms: John ii, 1 et seq.\n\nGospel: LXXXII\n  Sources: MV, i, 14\n    Parallelisms: --\n\nGospel: LXXXIII\n  Sources: ChD, p. 130 et seq.\n    Parallelisms: --\n\nGospel: LXXXIII, 5\n  Sources: BP, p. 16\n    Parallelisms: --\n\nGospel: LXXXIII, 5, 6, 9\n  Sources: ChD and SS\n    Parallelisms: Matth. xxii, 30\n\nGospel: LXXXIV, 1-14\n  Sources: BP, pp. 98 et seqq.\n    Parallelisms: Greek versions quoted by Jacob H. Thiessen, LKG.\n\nGospel: LXXXIV, 15-28\n  Sources: SB, x, p. 106\n    Parallelisms: --\n\nGospel: LXXXV\n  Sources: ChD, pp. 50-51\n    Parallelisms: Matth. v. 25, 29\n\nGospel: LXXXV, 6\n  Sources: ChD, cf OC No. 470\n    Parallelisms: Rom. iii, 28\n\nGospel: LXXXVI\n  Sources: ChD, pp. 94-98\n    Parallelisms: --\n\nGospel: LXXXVII\n  Sources: C, ii p. 262\n    Parallelisms: --\n\nGospel: LXXXVIII\n  Sources: MPN, i [SB, xi, p. 1 et seqq.]\n    Parallelisms: --\n\nGospel: LXXXIX\n  Sources: MPN, i, 19, 22; MV, vi, 28\n    Parallelisms: --\n\nGospel: XC\n  Sources: MPN, i, 16\n    Parallelisms: --\n\nGospel: XCI\n  Sources: MPN, ii, 9\n    Parallelisms: --\n\nGospel: XCI, 6\n  Sources: MPN\n    Parallelisms: 1 Cor. 15, 55\n\nGospel: XCII\n  Sources: MPN, 11, 12-24; Fo, vv. 1749-1753, 1768-1782\n    Parallelisms: --\n\nGospel: XCIII\n  Sources: MPN, ii, 27-35\n    Parallelisms: --\n\nGospel: XCIV, 1\n  Sources: BSt,p. 84\n    Parallelisms: See Matth. iv, 1 and Mark i, 13\n\nGospel: XCIV, 2-13\n  Sources: MPN, iii, 46-63\n    Parallelisms: --\n\nGospel: XCV\n  Sources: MPN, iv, 14-57\n    Parallelisms: --\n\nGospel: XCV, 6\n  Sources: MPN, iv, 25\n    Parallelisms: John xix, 28\n\nGospel: XCV, 14-22\n  Sources: MPN, iv, 47-52\n    Parallelisms: Matth. xxvii, 2; Mark ix, 2\n\nGospel: XCVI\n  Sources: MPN, v, 1-14, concerning Metteyya see EH s.v. RhDB, pp. 180,\n           200; OldG, p. 153, etc.\n    Parallelisms: John xiv, 26\n\nGospel: XCVII\n  Sources: MPN, v, 52-69, and vi; Fo, vv. 2303-2310\n    Parallelisms: --\n\nGospel: XCVII, 19-20; XCVII, 23-24\n  Sources: _Mah\u0101tanh\u0101samkhaya-Sutta, Majjhima Nik\u0101ya_, vol. 1, p. 263,\n           quoted by OldG, p. 349, E, p. 325.\n    Parallelisms: --\n\nGospel: XCVII, 22\n  Sources: _Suttavibbanga, Par\u0101jika_ 1, pp. 1, 4 quoted by OldG,\n           p. 349, E, p. 325\n    Parallelisms: 1 Cor. xv, 20\n\nGospel: XCVIII\n  Sources: EA, embodying later traditions, see EH and almost any other\n           work on Buddhism.\n    Parallelisms: The Christian Trinity dogma\n\nGospel: XCIX\n  Sources: EA\n    Parallelisms: --\n\nGospel: C\n  Sources: EA, in imitation of a formula at present in use among Northern\n           Buddhists\n    Parallelisms: --\n\n\n\nABBREVIATIONS IN THE TABLE OF REFERENCE.\n\n\nAN.--A\u00f1guttara Nik\u0101ya in Warren's Buddhism in Translations.\n\nBf.--Burnouf, Introduction \u00e0 l'histoire du Bouddhisme Indien, Paris\n1844.\n\nBgt.--The Life or Legend of Gautama, by the R. Rev. P. Bigandet.\n\nBL.--Buddhist Literature in China by Samuel Beal.\n\nBP.--Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.\n\nBSt.--Buddhist Birth Stories or J\u0101taka Tales. Translated by Rhys Davids.\n\nC.--The J\u0101taka edited by Prof. E.B. Cowell, Cambridge.\n\nCBS.--A Catena of Buddhist Scriptures from the Chinese by Samuel Beal.\nLondon, 1871.\n\nChD.--[Chinese Dhammapada.] Texts from the Buddhist Canon, commonly\nknown as Dhammapada. Translated by S. Beal, London and Boston, 1878.\n\nDh.--The Dharma, or The Religion of Enlightenment by Paul Carus. 5th ed.\nChicago, 1907.\n\nDP.--The Dhammapada. Translated from P\u0101li by F. Max M\u00fcller, Vol. X, Part\nI, of the Sacred Books of the East. Oxford, 1881.\n\nEA.--Explanatory Addition.\n\nEH.--Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.\n\nFo.--The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha,\ntranslated from Sanskrit into Chinese by Dharmarakhsha, A.D. 420, and\nfrom Chinese into English by Samuel Beal. Vol. XIX of the Sacred Books\nof the East. Oxford, 1883.\n\nG.--Reden Gotamo's by Karl Eugen Neumann.\n\nHF.--Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds.\n\nHM.--A Manual of Buddhism, by R. Spence Hardy.\n\nLKG.--Die Legende von Kis\u0101gotam\u012b, by Jakob H. Thiessen. Breslau, 1880.\n\nLV.--Lalita Vistara, translated into German by Dr. S. Lefmann. Berlin,\n1874.\n\nMPN.--The Mah\u0101parinibb\u0101na Suttanta. The Book of the Great Decease. Vol.\nXI of the Sacred Books of the East. Oxford 1881.\n\nMP.--The Mah\u0101vagga. I-IV in Vol. XIII; V-X in Vol. XVII of the Sacred\nBooks of the East. Oxford, 1881-1882.\n\nMY.--Outlines of the Mah\u0101y\u0101na as Taught by Buddha, by S. Kuroda. Tokyo,\nJapan, 1893.\n\nOC.--The Open Court, a monthly magazine, published by the Open Court\nPublishing Company, Chicago.\n\nOldG.--German Edition, Buddha, sein Leben, seine Lehre und seine\nGemeinde, by H. Oldenberg. Second Edition. Berlin, 1890.\n\nOldE.--English translation, Buddha, His Life, His Doctrine, and His\nOrder by H. Oldenberg. London, 1882.\n\nPT.--Pantschatantra, translated into German by Theodor Benfey. Two vols.\nLeipsic, 1859.\n\nQKM.--The Questions of King Milinda, translated from P\u0101li by T.W. Rhys\nDavids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.\n\nRB.-The Life of the Buddha from Thibetan Works, transl. by W.W.\nRockhill. London, 1884.\n\nrGya.--rGya Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux.\nParis, 1868.\n\nRHB.--The Romantic History of Buddha from the Chinese Sanskrit, by S.\nBeal. London, 1875.\n\nRhDB.--Buddhism, by T.W. Rhys Davids, in the Series of Non-Christian\nReligious Systems. London, 1890.\n\nS42S.--Sutra of Forty-two Sections. Kyoto, Japan.\n\nSB.-Sacred Books of the East.\n\nSN.--Sutta Nip\u0101ta, translated from the P\u0101li by V. Fausb\u00f6ll. Part II,\nVol. X of the Sacred Books of the East. Oxford, 1881.\n\nSS.--A Brief Account of Shin-Shiu by R. Akamatsu. Kyoto, Japan, 1893.\n\nSSP.--Sept Suttas P\u0101lis by M.P. Grimblot. Paris, 1876.\n\nTPN.--Buddhistische Anthologie. Texte aus dem P\u0101li-Kanon. By Dr. Karl\nEugen Neumann. Leyden, 1892.\n\nUg.--Uttar\u0101dhyayana, translated by H. Jacobi. Vol. XLV of the Sacred\nBooks of the East.\n\nUS.--The Ud\u0101na by Major General D.M. Strong.\n\nV.--Visuddhi-Magga in Warren's Buddhism in Translations.\n\nW.--Buddhism in Translations by Henry Clarke Warren.\n\n\nThe original P\u0101li texts are published in the Journal of the P\u0101li Text\nSociety, London, Henry Frowde.\n\n\n\n\nGLOSSARY OF NAMES AND TERMS.\n\n\n[In the text of the present booklet all unnecessary terms have been\navoided. Whenever a good English equivalent could be found, the foreign\nexpression has been dropped. Nevertheless, the introduction not only of\nmany foreign-sounding names, but also of some of the original terms, was\nunavoidable.\n\nNow we have to state that the Eastern people, at least those of Hindu\nculture during the golden age of Buddhism in India, adopted the habit of\ntranslating not only terms but also names. A German whose name is\nSchmied is not called Smith in English, but Buddhists, when translating\nfrom P\u0101li into Sanskrit, change Siddhattha into Siddhartha. The reason\nof this strange custom lies in the fact that Buddhists originally\nemployed the popular speech and did not adopt the use of Sanskrit until\nabout five hundred years after Buddha. Since the most important names\nand terms, such as Nirv\u0101na, Karma and Dharma, have become familiar to us\nin their Sanskrit form, while their Pali equivalents, Nibb\u0101na, Kamma and\nDhamma, are little used, it _appeared advisable to prefer for some terms\nthe Sanskrit forms_, but there are instances in which the P\u0101li, for some\nreason or other, has been preferred by English authors [e. g. Krish\u0101\nGautam\u012b is always called Kis\u0101gotam\u012b], we present here in the Glossary\nboth the Sanskrit and the P\u0101li forms.\n\nNames which have been Anglicised, such as \"Brahm\u0101, Brahman, Benares,\nJain, and karma,\" have been preserved in their accepted form. If we\nadopt the rule of transferring Sanskrit and Pali words in their\nstem-form, as we do in most cases (e.g. Nirv\u0101na, \u0101tman), we ought to\ncall Brahm\u0101 \"Brahman,\" and karma \"karman.\" But us us est tyrannus. In a\npopular book it is not wise to swim against the stream.\n\nFollowing the common English usage of saying \"Christ,\" not \"the Christ,\"\nwe say in the title \"Buddha,\" not \"the Buddha.\"]\n\n       *       *       *       *       *\n\nAbni'\u00f1\u00f1\u0101, _p._, Abhi'j\u00f1\u00f1\u0101, _skt._, supernatural talent. There are six\nabhij\u00f1\u00f1\u0101s which Buddha acquired when attaining perfect\nenlightenment:--(i) the celestial eye, or an intuitive insight of the\nnature of any object in any universe; (2) the celestial ear, or the\nability to understand any sound produced in any universe; (3) the power\nof assuming any shape or form; (4) knowledge of all forms of\npre-existence of one's self and others; (5) intuitive knowledge of the\nminds of all beings; and (6) knowledge of the finality of the stream of\nlife.\n\nAcira'vat\u012b, _p._ and _skt._, a river.\n\nAgni, _p._ and _skt._, a god of the Brahmans, the god of fire.\n\nAjatasa'ttu, _p._, Ajatasa'tru, _skt._, the son of king Bimbis\u0101ra and\nhis successor to the throne of Magadha.\n\nAl\u0101'ra, _p._, \u0100r\u0101'da, _skt._, a prominent Brahman philosopher. His full\nname is \u0100l\u0101ra K\u0101l\u0101ma.\n\nAmbap\u0101'l\u012b, the courtesan, called \"Lady Amra\" in Fo-Sho-Hing-Tsan-King.\nIt is difficult for us to form a proper conception of the social\nposition of courtesans at Buddha's time in India. This much is sure,\nthat they were not common prostitutes, but ladies of wealth, possessing\ngreat influence. Their education was similar to the hetairs in Greece,\nwhere Aspasia played so prominent a part. Their rank must sometimes have\nbeen like that of Madame Pompadour in France at the court of Louis XIV.\nThey rose to prominence, not by birth, but by beauty, education,\nrefinement, and other purely personal accomplishments, and many of them\nwere installed by royal favor. The first paragraphs of Khandhaka VIII of\nthe Mah\u0101vagga [S. _B_., Vol. XVII, pp. 171--172] gives a fair idea of\nthe important role of courtesans in those days. They were not\nnecessarily venal daughters of lust, but, often women of distinction and\nrepute, worldly, but not disrespectable.\n\nAmit\u0101'bha, _p._ and _skt._, endowed with boundless light, from _amita_,\ninfinite, immeasurable, and _\u0101bb\u0101_, ray of light, splendor, the bliss of\nenlightenment. It is a term of later Buddhism and has been personified\nas Amit\u0101bha Buddha, or Amita. The invocation of the all-saving name of\nAmit\u0101bha Buddha is a favorite tenet of the Lotus or Pure Land sect, so\npopular in China and Japan. Their poetical conception of a paradise in\nthe West is referred to in Chapter LX. Southern Buddhism knows nothing\nof a personified Amit\u0101bha, and the Chinese travellers Fa-hien and\nHiuen-tsang do not mention it. The oldest allusion to Amita is found in\nthe Amit\u0101yus S\u016btra, translated A.D. 148--170. [See Eitel, _Handbook_,\npp. 7--9.]\n\n\u0100na'nda, _p._ and _skt._, Buddha's cousin and his favorite disciple. The\nBuddhistic St. John (Johannes).\n\nAn\u0101thapi'ndika, _p._ and _skt._, (also called An\u0101thapi'ndada in _skt._)\nliterally \"One who gives alms (pinda) to the unprotected or needy\n(an\u0101tha).\" Eitel's etymology \"one who gives without keeping (an\u0101tha) a\nmouthful (pinda) for himself\" is not tenable. A wealthy lay devotee\nfamous for his liberality and donor of the Jetavana vih\u0101ra.\n\nAnnabh\u0101'ra, _p._ and _skt._, literally \"he who brings food\"; name of\nSumana's slave.\n\nA\u00f1\u00f1\u0101'ta, _p._, \u00c2j\u00f1\u0101'ta, _skt._, literally \"knowing\", a cognomen of\nKonda\u00f1\u00f1a, the first disciple of Buddha.\n\nAnuru'ddha, a prominent disciple of Buddha, known as the great master of\nBuddhist metaphysics. He was a cousin of Buddha, being the second son of\nAmritodana, a brother of Suddhodana.\n\nA'rahat, _p._, Ar'hant, _skt._, a saint. (See also Saint in Index.)\n\nArati, dislike, hatred. The opposite of _rati_. The name of one of\nM\u0101ra's daughters.\n\nA'sita, _p._ and _skt._, a prophet.\n\nA'ssaji, _p._, A\u015bvajit, _skt._, one of Buddha's disciples by whose\ndignified demeanor S\u0101riputta is converted.\n\n\u0100'tman, _skt._, Atta, _p._, breath as the principle of life, the soul,\nself, the ego. To some of the old Brahman schools the \u0101tman constitutes\na metaphysical being in man, which is the thinker of his thoughts, the\nperceiver of his sensations, and the doer of his doings. Buddha denies\nthe existence of an \u0101tman in this sense.\n\nBal\u0101'ni, or pa\u00f1ca-bal\u0101ni, _p._ and _skt._, (the singular is bala,\npower), the five moral powers (also called panca-indriyani), which are:\nFaith, energy, memory or recollection, meditation or contemplation, and\nwisdom or intuition.\n\nBeluva, a village near Ves\u0101l\u012b.\n\nBenares, the well-known city in India; Anglicised form of V\u0101r\u0101nas\u012b,\n_skt._, and B\u0101r\u0101nas\u012b, _p._ (See K\u0101s\u012b.)\n\nBha'gavat, _p._, Bha'gavant, _skt._, the man of merit, worshipful, the\nBlessed One. A title of honor given to Buddha.\n\nBha'llika, _p._ and _skt._, a merchant.\n\nBh\u0101radv\u0101'ja, _p._ and _skt._, name of a Brahman.\n\nBh\u0101'van\u0101, _p._ and _skt._, meditation. There are five principal\nmeditations: metta-bhavana, on love; karun\u0101-bh\u0101van\u0101, on pity;\nmudita-bhavana, on joy; asubha-bh\u0101van\u0101, on impurity; and upekh\u0101-bh\u0101van\u0101,\non serenity. [See Rhys Davids's _Buddhism_, pp. 170-171.]\n\nBhi'kkhu, _p._, bhi'kshu, _skt._, mendicant, monk, friar; the five\nbhikkhus; bhikkhus doffed their robes; bhikkhus rebuked; bhikkhus\nprospered; the sick bhikkhu.\n\nBhi'kkhun\u012b, _p._, bhi'kshun\u012b, _skt._, nun.\n\nBimbis\u0101'ra, _p._ and _skt._, the king of Magadha; often honored with the\ncognomen \"Sai'nya,\" _skt._, or \"Se'niya,\" i. e. \"the warlike or\nmilitary.\"\n\nBo'dhi, _p._ and _skt._, knowledge, wisdom, enlightenment.\n\nBodhi-a'nga or Bojjha'nga, or Sa'tta Bojjha'nga, meditation on the seven\nkinds of wisdom, which are:--energy, recollection, contemplation,\ninvestigation of scripture, joy, repose, and serenity.\n\nBodhisa'tta, _p._, Bodhisa'ttva, _skt._, he whose essence (_sattva_) is\nbecoming enlightenment (_bodhi_). The term denotes (1) one who is about\nto become a Buddha, but has not as yet attained Nirv\u0101na; (2) a class of\nsaints who have only once more to be born again to enter into Nirv\u0101na;\n(3) in later Buddhism any preacher or religious teacher; appearance of;\nBodhisattas.\n\nBodhi-tree, the tree at Buddha-Gaya, species _ficus religiosa_.\n\nBra'hm\u0101, Anglicised form of _skt._ stem-form _Brahman_ (nom. s.\n_Brahm\u0101_). The chief God of Brahmanism, the world-soul. See also\n_Sahampati_; Brahm\u0101, a union with; Brahm\u0101, face to face; Brahm\u0101's mind.\n\nBrahmada'tta, _p._ and _skt._, (etym. given by Brahm\u0101) name of a\nmythical king of K\u00e2sh\u00ee, _skt._, or K\u0101s\u012b.\n\nBra'hman, the priestly caste of the Indians. Anglicised form of\n_Brahmana_ (_p._ and _skt._). Priests were selected from the Brahman\ncaste, but Brahmans were not necessarily priests; they were farmers,\nmerchants, and often high officials in the service of kings. Brahmans,\nthe two.\n\nBuddha, _p._ and _skt._, the Awakened One, the Enlightened One--. Buddha\nis also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion),\nSugata (the Happy One), Satthar, nom. Satth\u00e2, _p._; Sh\u0101star, _skt._,\n(the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One),\nLokan\u0101tha (the Lord of the World), Sarvaj\u00f1a (the Omniscient One),\nDharmar\u0101ja (the King of Truth), Tath\u0101gata, etc. [See Rh. Davids's B. p.\n28.] B., faith in the; B., I am not the first; B. not Gotama; B., refuge\nin the; B. remains, Gotama is gone; B. replies to the deva; B., the\nsower; B., the teacher; B., the three personalities of; B., the truth;\nB., truly thou art; B. will arise, another; B.'s birth; B.'s death; B.'s\nfarewell address; consolidation of B.'s religion; Buddhas, the praise of\nall the; Buddhas, the religion of all the; Buddhas, the words of\nimmutable.\n\nCha'nna, _p._ and _skt._, prince Siddhattha's driver. Chu'nda, _p._ and\n_skt._, the smith of P\u0101v\u0101.\n\nD\u0101go'ba, modernised form of _skt._ Dh\u0101tu-ga'rbha, \"relic shrine,\" (also\ncalled St\u016bpa in Northern Buddhism) a mausoleum, tower containing relics,\na kenotaph.\n\nD\u0101'namat\u012b, and _skt._, name of a village. The word means \"having a mind\nto give.\"\n\nDe'va, _p._ and _skt._, any celestial spirit, a god especially of\nintermediate rank, angel.--Deva, questions of the; Buddha replies\nto the deva; Devas.\n\nDevada'tta (etym. god-given) brother of Yasodhar\u0101 and Buddha's\nbrother-in-law. He tried to found a sect of his own with severer rules\nthan those prescribed by Buddha. He is described undoubtedly with great\ninjustice in the Buddhist canon and treated as a traitor. [About his\nsect see Rh. Davids's B. p. 181--182.]\n\nDevapu'tta, _p._, Devapu'tra, _skt._, (etym. Son of a God) one of\nBuddha's disciples.\n\nDhammapa'da, _p._, Dharmapa'da, _skt._\n\nDha'rma, _skt._, Dha'mma, _p._, originally the natural condition of\nthings or beings, the law of their existence, truth, then religious\ntruth, the law, the ethical code of righteousness, the whole body of\nreligious doctrines as a system, religion; let a man take pleasure in\nthe dharma; the goodness of the dharma.\n\nDharmak\u0101'ya, _skt._, the body of the law.\n\nDharmar\u0101'ja, _skt._, Dhammar\u0101'ja, _p._, the king of truth.\n\nD\u012bgh\u0101'vu, D\u012brgh\u0101'yu, _skt._, the etymology of the word is \"livelong.\"\nName of a mythical prince, son of king D\u012bgh\u012bti.\n\nD\u012bgh\u012b'ti, _p._, D\u012brghe'ti, _skt._, literally \"suffer-long,\" Name of a\nmythical king, father of prince D\u012bgh\u0101'vu.\n\nGanges, the well known river of India.\n\nGava'mpati, _p._, Gav\u0101'mpati, _skt._, literally \"lord of cows,\" a friend\nof Yasa.\n\nGa'y\u0101 Kassapa, brother of the great Kassapa of Uruvel\u0101.\n\nGo'tama, _p._, Gau'tama, _skt._, Buddha's family name; Gotama denies the\nexistence of the soul; Gotama is gone, Buddha remains; Buddha\nnot Gotama; Gotama the samana; Gotama Siddhattha.\n\nGotam\u012b, name of any woman belonging to the Gotama family. Kis\u0101 Gotam\u012b.\n\nHinay\u0101'na, _skt._, the small vehicle, viz., of salvation. A name\ninvented by Northern Buddhists, in contradistinction to Mah\u0101y\u0101na, to\ndesignate the spirit of Southern Buddhism. The term is not used among\nSouthern Buddhists.\n\nHira'\u00f1\u00f1avat\u012b, _p._, Hiran'yavat\u012b, _skt._, a river.\n\nI'ddhi, _p._, Ri'ddhi, _skt._, defined by Eitel as \"the dominion of\nspirit over matter.\" It is the adjusting power to one's purpose and the\nadaptation to conditions. In popular belief it implies exemption from\nthe law of gravitation and the power of assuming any shape at will. (See\nIddhip\u0101da.)\n\nIddhip\u0101'da, _p._, Riddhip\u0101'da, _skt._, the mode of attaining the power\nof mind over matter, four steps being needed: (1) the will to acquire\nit, (2) the necessary exertion, (3) the indispensable preparation of the\nheart, and (4) a diligent investigation of the truth.\n\nIndra, one of the principal Brahman gods.\n\nIndriy\u0101'ni or panc'-indriy\u0101ni, the five organs of the spiritual sense.\n(See Bal\u0101ni.)\n\nI'si, _p._, Ri'shi, _skt._, a prophet or seer, an inspired poet, a\nhermit having acquired wisdom in saintly retirement, a recluse or\nanchorite.\n\nI\u015b'vara, _skt._, I'ssara, (lit. independent existence) Lord, Creator,\npersonal God, a title given to Shiva and other great deities. In\nBuddhistic scriptures as well as in Brahman the _skt._ Is'vara (not the\n_p._ Issara) means always a transcendent or extramundane God, a personal\nGod, a deity distinct from, and independent of nature, who is supposed\nto have created the world out of nothing.\n\nJain, modernised form of _skt._ Jaina; an adherent of the Jain-sect\nwhich reveres Vardham\u0101na (N\u0101taputta) as Buddha. (See _Jainism_.)--48.\n\nJainism, a sect, founded by Vardham\u0101na, older than Buddhism and still\nextant in India. It is in many respects similar to Buddhism. Buddha's\nmain objection to the Jains was the habit of their ascetics of going\nnaked. The Jains lay great stress upon ascetic exercises and\nself-mortification which the Buddhists declare to be injurious.\n\nJa'mbu, _p._ and _skt._, a tree.\n\nJamb\u016b'nada, _p._, J\u0101mb\u016b'nada, _skt._, a town of unknown site. (Also the\nname of a mountain and of a lake.)\n\nJa'tila, _p._, \"wearing matted hair.\" The Jatilas were Brahman ascetics.\nBuddha converted a tribe of them, and Kassapa, their chief, became one\nof his most prominent disciples.\n\nJe'ta, the heir apparent to the kingdom of S\u0101vatth\u012b.\n\nJe'tavana, a vih\u0101ra.\n\nJh\u0101'na, _p._, Dhy\u0101'na, _skt._, intuition, beatic vision, ecstasy,\nrapture, the result of sam\u0101dhi. Buddha did not recommend trances as\nmeans of religious devotion, urging that deliverance can be obtained\nonly by the recognition of the four noble truths and walking on the\nnoble eightfold path, but he did not disturb those who took delight in\necstasies and beatific visions. Buddha's interpretation of the Dhy\u0101na is\nnot losing consciousness but a self-possessed and purposive eradication\nof egotism. There are four Dhy\u0101nas, the first being a state of joy and\ngladness born of seclusion full of investigation and reflexion; the\nsecond one, born of deep tranquillity without reflexion or\ninvestigation, the third one brings the destruction of passion, while\nthe fourth one consists in pure equanimity, making an end of sorrow.\n[See Rhys Davids's B. pp. 175--176.] In the Fo-Sho-hing-tsang-king, the\nDhy\u0101na is mentioned twice only: first, III, 12, vv. 960--978, where\n\u0100r\u0101da sets forth the doctrine of the four Dhy\u0101nas which is not approved\nof by Buddha, and secondly, at Buddha's death; when his mind is said to\nhave passed through all the Dhy\u0101nas.\n\nJi'na, _p._ and _skt._, the Conqueror, an honorary title of Buddha. The\nJains use the term with preference as an appellative of Vardham\u0101na whom\nthey revere as their Buddha.\n\nJ\u012b'vaka, _p._ and _skt._, physician to king Bimbis\u0101ra. According to\ntradition he was the son of king Bimbis\u0101ra and the courtesan Salavat\u012b.\nWe read in Mah\u0101vagga VIII that after his birth he was exposed but saved;\nthen he became a most famous physician and cured Buddha of a troublesome\ndisease contracted by wearing cast off rags. He was an ardent disciple\nof Buddha and prevailed upon him to allow the Bhikkhus to wear lay\nrobes.\n\nJo'tikkha, _p._, name of a householder, son of Subhadda.\n\nK\u0101l\u0101'ma, _p._ and _skt._, (see Al\u0101ra).\n\nKa'nthaka, prince Siddhattha's horse.\n\nKapilava'tthu, _p._, Kapilava'stu, _skt._, the capital of the Sakyas,\nthe birthplace of Buddha.\n\nKa'rma, anglicised form of _skt._ stem-form _ka'rman_ (nom. s. _karma_),\nthe _p._ of which is _ka'mmam_. Action, work, the law of action,\nretribution, results of deeds previously done and the destiny resulting\ntherefrom. Eitel defines karma as \"that moral kernel [of any being]\nwhich alone survives death and continues in transmigration.\" Karma is a\nwell-defined and scientifically exact term. Professor Huxley says, \"In\nthe theory of evolution, the tendency of a germ to develop according to\na certain specific type, e.g., of the kidney bean seed to grow into a\nplant having all the characters of _Phaseolus vulgaris_ is its 'karma.'\nIt is 'the last inheritor and the last result' of all the conditions\nthat have affected a line of ancestry which goes back for many millions\nof years to the time when life first appeared on earth.\" We read in the\nAnguttara Nik\u0101ya, Pancaka Nip\u0101ta: \"My action (karma) is my possession,\nmy action is my inheritance, my action is the womb which bears me, my\naction is the race to which I am akin [as the kidney-bean to its\nspecies], my action is my refuge.\" [See the article \"Karma and Nirv\u0101na\"\nin _Buddhism and Its Christian Critics_, p. 131 ff.]\n\nK\u0101's\u012b, _p._, Ka's'i, _skt._, the old and holy name of Benares.--104 et\nseq., 192.\n\nKa'ssapa, _p._, K\u0101's'yapa, _skt._ (the etymology \"He who swallowed\nfire,\" is now rejected), a name of three brothers, chiefs of the\nJatilas, called after their residences, Uruvel\u0101, Nad\u012b, and Gay\u0101. The\nname Kassapa applies mainly to K\u0101ssapa of Uruvel\u0101, one of the great\npillars of the Buddhistic brotherhood, who took at once, after his\nconversion, a most prominent rank among Buddha's disciples. [Kassapa of\nUruvel\u0101 is frequently identified with Mah\u0101-Kassapa, the same who was\npresident of the council at R\u0101jagaha, but H. Dharmapala states, on the\nauthority of the Anguttara Nik\u0101ya, that the two were altogether\ndifferent persons.]\n\nKha'ndha, _p._, Ska'ndha, _skt._, elements; attributes of being, which\nare form, sensation, perception, discrimination, and consciousness.\n\nKile'sa, _p._, Kle'\u015ba, _skt._, error.\n\nKi's\u0101 Go'tam\u012b, _p._, Kri'sha Gau'tam\u012b, _skt._, the slim or thin Gotam\u012b.\nName (i) of a cousin of Buddha, mentioned in Chap. VI, p. 16, (2) of the\nheroine in the parable of the mustard seed.\n\nKo'l\u012b, a little kingdom in the neighborhood of Kapilavatthu, the home of\nYasodhar\u0101.\n\nKond'a\u00f1\u00f1a, _p._, Kaundi'nya, _skt._, name of Buddha's first disciple,\nafterwards called \u0100j\u00f1\u0101'ta Kaundi'nya in _skt._ and A\u00f1\u00f1\u0101'ta Konda'\u00f1\u00f1a in\n_p._\n\nKo'sala, _p._ and _skt._, name of a country.\n\nKosa'mb\u012b, _p._, Kaus\u0101'mb\u012b, _skt._, a city.\n\nKusin\u0101'r\u0101, _p._, Kusina'gara, _skt._, a town.\n\nK\u016btada'nta, _p._ and _skt._, a Brahman chief in the village D\u0101namat\u012b,\nalso called Kh\u0101numat; is mentioned in Sp. Hardy's _M.B._, p. 289 and in\n_S.B.E._, Vol. XIX., p. 242 [Fo, v. 1682].--152-160. Cf. Rhys Davids's\n_Dialogues_, pp. 173-179.\n\nLi'cchavi, _p._ and _skt._, the name of a princely family.\n\nLu'mbin\u012b, _skt._, a grove named after a princess, its owner.\n\nMa'gadha, _p._ and _skt._, name of a country.\n\nMa'gga, M\u0101'rga, _skt._, path; especially used in the P\u0101li phrase \"Ariyo\natthangiko maggo,\" the noble eightfold path, which consists of: right\nviews, high aims, right speech, upright conduct, a harmless livelihood,\nperseverance in well-doing, intellectual activity, and earnest thought.\n[See _S.B.E_, Vol. XI, pp. 63 and 147.]\n\nMah\u0101r\u0101'ja, the great king.\n\nMah\u0101se'tu, the great bridge. A name invented by the author of the\npresent book to designate the importance of Christianity compared to the\nH\u012bnay\u0101na and Mah\u0101y\u0101na of Buddhism.\n\nMah\u0101y\u0101'na, the great vehicle, viz., of salvation. Name of the Northern\nconception of Buddhism, comparing religion to a great ship in which men\ncan cross the stream of Sams\u0101ra to reach the shore of Nirv\u0101na.\n\nMa'lla, _p._ and _skt._, name of a tribe.\n\nManas\u0101'kata, _p._, Manas\u0101'krita, _skt._, a village in Kosala.\n\nMand\u0101'ra, _p._ and _skt._, a flower of great beauty.\n\nM\u0101'ra, _p._ and _skt._, the Evil One, the tempter, the destroyer, the\ngod of lust, sin, and death.\n\nM\u0101ra's daughters are always three in number but their names are\nvariously given as Tanh\u0101, Arati, Rati (Dh. 164), and Tanh\u0101, Arati, Rag\u0101\n(Ab. 44 etc.).\n\nM\u0101'tali, _p._ and _skt._, name of a demon in the retinue of Yama.\n\nM\u0101ta'nga, _p._ and _skt._, literally, of low birth; the Matanga caste\ncomprises mongrels of the lowest with higher castes.\n\nM\u0101'thura, and _skt._, name of a place.\n\nM\u0101'y\u0101, _p._ and _skt._, Buddha's mother. (See M\u0101y\u0101-dev\u012b.) The term \"veil\nof M\u0101y\u0101,\" viz., the illusion of self, popularly known through\nSchopenhauer, does not refer to Buddha's mother, but to the Vedantic\nconception of m\u0101y\u0101. The word means \"charm, magic enhancement.\" The\nsimilarity of sound in the names M\u0101y\u0101 and Maria is curious.\n\nM\u0101y\u0101-de'v\u012b, also called Mah\u0101-M\u0101y\u0101, or simply M\u0101y\u0101, _p._ and _skt._, the\nwife of Suddhodana and mother of Buddha. She died in childbed, and\nBuddha ascends to heaven to preach to her the good law and the gospel of\nsalvation.\n\nMette'yya, Maitre'ya, _skt._, etymology, \"full of kindness\"; the name of\nthe Buddha to come.\n\nMoggall\u0101'na, _p._, Maudgaly\u0101'yana, _skt._, one of the most prominent\ndisciples of Buddha, a friend of S\u0101riputta.\n\nMu'ni, _skt._ and _p._, a thinker, a sage; especially a religious\nthinker. Sakyamu'ni, the sage of the Sakyas, is Buddha.\n\nNad\u012b'-Ka'ssapa, _p._, Nad\u012b-K\u0101's'yapa, _skt._, brother of the great\nKassapa of Uruvel\u0101.\n\nN\u0101'dika, _p._ and _skt._, name of a village.\n\nN\u0101'ga, _p._ and _skt._, literally serpent. The serpent being regarded as\na superior being, the word denotes a special kind of spiritual beings; a\nsage, a man of spiritual insight; any superior personality. N\u0101ga kings.\n\nNalagiri, name of an elephant.\n\nN\u0101la'nd\u0101, _p._ and _skt._, a village near R\u0101jagaha.\n\nNanda, _p._, Siddhattha's halfbrother, son of Paj\u0101pat\u012b.\n\nNa'nd\u0101, daughter of a chief of shepherds, also called Suj\u0101t\u0101.\n\nN\u0101tapu'tta, _Jain Prakrit_, J\u00f1\u0101tapu'tra, _skt._, the son of J\u00f1\u0101ta.\nPatronym of Vardham\u0101na, the founder of Jainism.\n\nNera\u00f1jar\u0101, Naira'\u00f1jan\u0101, _skt._, name of a river identified by some with\nthe Nilajan, by others with the Phalgu.\n\nNid\u0101'na, _p._ and _skt._, cause. The twelve nid\u0101nas, forming the chain\nof causation which brings about the misery in the world. [See Oldenberg,\n_Buddha_, Engl. tr., pp 224--252].\n\nNigga'ntha, _p._, Nirgra'ntha, _skt._, literally \"liberated from bonds\";\na name adopted by the adherents of the Jaina sect;\nNigganthas, give also to the.\n\nNigro'dha, _p._, Nyagro'dha, _skt._, a tree, _ficus indica_ well known\nfor its air roots..\n\nNirm\u0101'na K\u0101'ya, _skt._, the body of transformation.\n\nNirv\u0101'na, _skt._, Nibb\u0101'na, _p._, extinction, viz., the extinction of\nself; according to the H\u012bnay\u0101na it is defined as \"extinction of\nillusion,\" according to the May\u0101y\u0101na as \"attainment of truth.\" Nirv\u0101na\nmeans, according to the latter, enlightenment, the state of mind in\nwhich up\u0101d\u0101na, kilesa, and tanh\u0101 are extinct, the happy condition of\nenlightenment, peace of mind, bliss, the glory of righteousness in this\nlife and beyond, the eternal rest of Buddha after death. Buddha himself\nhas refused to decide the problem whether or not Nirv\u0101na is a final\nextinction of personality. When questioned, he indicated by his silence\nthat the solution is not one of those subjects a knowledge of which is\nindispensable for salvation; where is Nirv\u0101na?; Nirv\u0101na not a locality; the city\nof Nirv\u0101na; the harvest, Nirv\u0101na; the one aim, Nirv\u0101na;\nSams\u0101ra and Nirv\u0101na.\n\nOkk\u0101'ka, _p._, Ikshv\u0101'ku, _skt._, the name of a mythological family from\nwhich the chiefs of the Sakyas claim descent.\n\nPabba'jj\u0101, _p._, pravra'jy\u0101, _skt._, the act of leaving the world for\nreceiving admittance to the Order. The first step of the Buddhist\nordination. (See Upasa'mpad\u0101.)\n\nPaj\u0101'pat\u012b, _p._, Praj\u0101'pat\u012b or Mah\u0101-Praj\u0101'pat\u012b, _skt._, the sister of\nM\u0101y\u0101-dev\u012b, second wife of Suddhodana, aunt and fostermother of Buddha.\nShe is also called by her husband's family name Gotam\u012b (feminine form of\nGotama).\n\nPajjo'ta, _p._, Pradyo'ta, _skt._, name of a king of Ujjen\u012b.\n\n(Pakati, _p._) Pra'kriti, _skt._, name of a girl of low caste.\n\nP\u0101ramit\u0101', _p._ and _skt._, perfection, or virtue. The six p\u0101ramit\u0101s\nare: almsgiving, morality, patience, zeal or energy, meditation, and\nwisdom.\n\nParibb\u0101'jaka, _p._, Parivr\u0101'jaka, _skt._, a sect belonging to the\nT\u012brthika school.\n\nPase'nadi, _p._, (Prase'najit, _skt._, also called Pasenit) king of\nKosala, residing at S\u0101vatth\u012b.\n\nP\u0101talipu'tra, _skt._, P\u0101talipu'tta, _p._, also called P\u0101talig\u0101ma, a city\non the Ganges north of R\u0101jagaha and belonging to the kingdom of Magadha,\nthe frontier station against the Vriji (Vajji), the present Patna.\nBuddha is reported to have predicted the future greatness of the place,\nwhich is an important passage for determining the time in which the\naccount of Buddha's sojourn in P\u0101taliputra was written. It is still\nuncertain, however, when Patna became the important centre which it is\nnow. It was the capital of the country when Megasthenes, the ambassador\nof Seleucus Nicator, at the end of the third century B.C., visited\nIndia. He gave in his book a detailed description of the city;\nP\u0101taliputra, three dangers hang over.\n\nP\u0101timo'kkha, _p._, Pratimo'ksha, _skt._, (usually spelt Pr\u0101timoksha in\nBuddhistic Sanskrit,) literally \"disburdenment.\" It is the Buddhist\nconfession. Rhys Davids says \"that it almost certainly dates from the\nfifth century B.C. Since that time--during a period that is of nearly\ntwo thousand and three hundred years--it has been regularly repeated,\ntwice in each month, in formal meetings of the stricter members of the\nOrder. It occupies, therefore, a unique position in the literary history\nof the world; and no rules for moral conduct have been for so long a\ntime as these in constant practical use, except only those laid down in\nthe Old Testament and in the works of Confucius\" (p. 163).\n\nP\u0101'v\u0101, _p._ and _skt._, a village where Buddha took his last meal.\n\nPokkharas\u0101'ti, _p._, Paushkaras\u0101'ti, _skt._, a Brahman\nphilosopher.\n\nPubb\u0101r\u0101'ma, _p._, P\u016brv\u0101r\u0101'ma, _skt._, the Eastern garden.\n\nPu'kkusa, _p._, Pu'kkasha or Pu'kkasa, _skt._, name of a low\ncaste.\n\nPu\u00f1\u00f1'aji, _p._, Pu'nyajit, _skt._, a friend of Yasa.\n\nRag\u0101, pleasure, desire or lust; a synonym of _rati_. The name of one of\nM\u0101ra's daughters.\n\nR\u0101hula, _p._ and _skt._, the son of Buddha, was admitted to the\nfraternity while still a boy. Buddha gave him a lesson in truthfulness\n[see Chapter LVI]. He is always named among the prominent disciples of\nBuddha and is revered as the patron saint of novices.\n\nRainy season (see Vassa).\n\nR\u0101'j\u0101, _p._ and _skt._, nominative form of the stem r\u0101jan, a king (in\ncomposition r\u0101ja).\n\nR\u0101jaga'ha, _p._, R\u0101jagri'ha, _skt._, the capital of Magadha and\nresidence of king Bimbis\u0101ra.\n\nRa'tana, _p._, ra'tna, _skt._, \"jewel.\"\n\nRati, love, liking; a synonym of _rag\u0101_. The name of one of M\u0101ra's\ndaughters.\n\nSaha'mpati, occurs only in the phrase \"Brahm\u0101 Sahampati,\" a name\nfrequently used in Buddhist scriptures the meaning of which is obscure.\nBurnouf renders it _Seigneur des \u00eatres patients_; Eitel, Lord of the\ninhabitable parts of all universes; H. Kern [in _S.B._, XXI, p. 5]\nmaintains that it is synonymous with Sikhin, which is a common term for\nAgni.\n\nSa'kka, _p._, \u015aa'kra, _skt._, Lord; a cognomen of Indra.\n\nSa'kya, \u015a\u0101kya, _skt._, the name of a royal race in the northern\nfrontiers of Magadha.\n\nSakyamuni, _p._, \u015aakyamuni, _skt._, the S\u0101kya sage; a cognomen of\nBuddha.\n\nS\u0101'la, _p._, \u015a\u0101'la, _skt._, a tree, _vatica robusta_; s\u0101la-grove;\ns\u0101la-trees.\n\nSam\u0101'dhi, _p._ and _skt._, trance, abstraction, self-control. Rhys\nDavids says (_B._ _p._ 177): \"Buddhism has not been able to escape from\nthe natural results of the wonder with which abnormal nervous states\nhave always been regarded during the infancy of science.... But it must\nbe added, to its credit, that the most ancient Buddhism despises dreams\nand visions; and that the doctrine of Sam\u0101dhi is of small practical\nimportance compared with the doctrine of the noble eightfold Path.\"\nEitel says (_Handbook_, p. 140): \"The term Sam\u0101dhi is sometimes used\nethically, when it designates moral self-deliverance from passion and\nvice.\"\n\nSa'mana, _p._, \u015ar\u0101'mana, _skt._, an ascetic; one who lives under the\nvow; the Samana Gotama, the vision of a samana.\n\nSambho'ga-K\u0101'ya, _skt._, the body of Bliss.\n\nSammappadh\u0101'na, _p._, Samyakpradh\u0101'na, _skt._, right effort, exertion,\nstruggle. There are four great efforts to overcome sin, which are: (1)\nMastery over the passions so as to prevent bad qualities from rising;\n(2) suppression of sinful thoughts to put away bad qualities which have\narisen; (3) meditation on the seven kinds of wisdom (Bojjha\u00f1ga) in order\nto produce goodness not previously existing, and (4) fixed attention or\nthe exertion of preventing the mind from wandering, so as to increase\nthe goodness which exists. [See the Mah\u0101padh\u0101na-Sutta in the\n_D\u012bgha-Nik\u0101ya_. Compare _B.B. St._, p. 89, and Rh. Davids's _Buddhism_,\npp. 172-173.]\n\nSams\u0101'ra, _p._ and _skt._, the ocean of birth and death, transiency,\nworldliness, the restlessness of a worldly life, the agitation of\nselfishness, the vanity fair of life.\n\nSa'ngha, _p._ and _skt._, the brotherhood of Buddha's disciples, the\nBuddhist church. An assembly of at least four has the power to hear\nconfession, to grant absolution, to admit persons to the priesthood,\netc. The sangha forms the third constituent of the Tiratana or three\njewels in which refuge is taken (the S. B. of the E. spell Sawgha);\nsangha maybe expected to prosper.\n\nSa'\u00f1jaya, _p._ and _skt._, a wandering ascetic and chief of that sect to\nwhich S\u0101riputta and Moggall\u0101na belonged before their conversion.\n\nSankh\u0101'ra, _p._, Samsk\u0101'ra, _skt._, confection, conformation,\ndisposition. It is the formative element in the karma as it has taken\nshape in bodily existence.\n\nS\u0101ripu'tta, _p._, S\u0101ripu'tra, _skt._, one of the principal disciples of\nBuddha; the Buddhistic St. Peter; S\u0101riputta's faith.\n\nS\u0101'vaka, _p._, Sr\u0101'vaka, _skt._, he who has heard the voice (viz. of\nBuddha), a pupil, a beginner. The name is used to designate (1) all\npersonal disciples of Buddha, the foremost among whom are called\nMah\u0101-s\u0101vakas, and (2) an elementary degree of saintship. A s\u0101vaka is he\nwho is superficial yet in practice and comprehension, being compared to\na hare crossing the stream of Sams\u0101ra by swimming on the surface. [See\nEitel _Handbook_, p. 157.]\n\nSati-patth\u0101'na, _p._, Smrityupasth\u0101'na, _skt._, meditation; explained as\n\"fixing the attention.\" The four objects of earnest meditation are: (1)\nthe impurity of the body, (2) the evils arising from sensation, (3)\nideas or the impermanence of existence, and (4) reason and character, or\nthe permanency of the dharma. (Rh. D.B., p. 172.) The term is different\nfrom \"bh\u0101van\u0101,\" although translated by the same English word. (_S.B._ of\nthe _E._ XI, p. 62.--211).\n\nS\u0101va'tthi, _p._, Sr\u0101va'sti, _skt._, capital of Northern Kosala. It has\nbeen identified by General Cunningham with the ruins of S\u0101het-M\u0101het in\nOudh and was situated on the river Rapri, northwest of Magadha.\n\nSe'niya, _p._, Sai'nya, _skt._, military, warlike, an honorary title\ngiven to Bimbis\u0101ra the king of Magadha.\n\nSiddha'ttha, _p._, Siddh\u0101'rtha, _skt._, Buddha's proper name. Etymology,\n\"He who has reached his goal.\"\n\nSig\u0101'la, _p._, Srig\u0101'la, _skt._, literally, \"jackal\"; name of a Brahman\nconverted by Buddha.\n\nSi'mha, _skt._, S\u012b'ha, _p._, literally, \"lion.\" Name of a general, an\nadherent of the Niggantha sect, converted by Buddha; Simha, a soldier;\nSimha's question concerning annihilation.\n\nSo'ma, _p._ and _skt._, derived from the root _su_, to press in a\nwinepress; not as, according to Eitel, Chinese scholars propose from\n\"exhilarate (_su_) and mind (_mana_).\" Name of a plant and of its\njuice, which is intoxicating and is used at Brahmanical festivals; the\nSoma drink is identified with the moon and personified as a deity.\n\nSub\u0101'hu, _p._ and _skt._, a friend of Yasa.\n\nSubha'dda, _p._, Subha'dra, _skt._, name of a samana. Subha'dda,\nBuddha's last convert, must not be confounded with another man of the\nsame name who caused dissension soon after Buddha's death.\n\nSuddho'dana, _p._, \u015auddho'dana, _skt._, Buddha's father. The word means\n\"possessing pure rice.\" Buddhists always represent him as a king, but\nOldenberg declares that this does not appear in the oldest records, and\nspeaks of him as \"a great and wealthy land-owner.\" (See his _Buddha_,\nEnglish version, pp. 99 and 416--417).\n\nSu'mana, _p._ and _skt._, name of a householder.\n\nSuprabuddha, father of Devadatta.\n\nSu'tta, _p._, S\u016b'tra, _skt._, literally\" thread,\" any essay, or guide of\na religious character.\n\nTanh\u0101, _p._, Tr'ishna, _skt._, thirst; the word denotes generally all\nintense desire, cleaving and clinging with passion. The name of one of\nM\u0101ra's daughters.\n\nTapu'ssa, _p._ and _skt._, a merchant.\n\nT\u0101ru'kkha, _p._, T\u0101ru'kshya, _skt._, name of a Brahman\nphilosopher.\n\nTath\u0101'gata, _p._ and _skt._, generally explained as \"the Perfect One.\"\nThe highest attribute of Buddha; robe of the Tath\u0101gata; soldiers of the\nTath\u0101gata; the law the body of the Tath\u0101gata; Tath\u0101gatas are only\npreachers.\n\nTiratana, _p._, Trira'tna, _skt._, the three jewels or the holy trinity\nof the Buddha, the Dharma, and the Sangha, a doctrine peculiar to\nNorthern Buddhism. (See Trik\u0101ya.)\n\nTi'tthiya, _p._, T\u012b'rthika, _skt._, a religious school of India in\nBuddha's time.\n\nTrik\u0101'ya, the three bodies or personalities of Buddha, the Dharmak\u0101ya,\nthe Sambhoga-k\u0101ya, and the Nirm\u0101na-k\u0101ya.\n\nUddaka, _p._, U'draka, _skt._, a Brahman philosopher.\n\nUjje'n\u012b, _p._, Ujja'yin\u012b, _skt._, name of a city.\n\nUp\u0101d\u0101'na, _p._ and _skt._, desire, a grasping state of mind. One of the\nnid\u0101nas.\n\n(Upagutta, _p._), Upagu'pta, _skt._, name of a Buddhist monk.\n\nU'paka, _p._ and _skt._, name of a man, a Jain, who met Buddha, but was\nnot converted by him.\n\nUp\u0101'li, _p._ and _skt._, a prominent disciple of Buddha. Before his\nconversion he was, according to the Buddhistic tradition, court-barber\nto the king of the Sakyas.\n\nUpasa'mpad\u0101, _p._ and _skt._, admittance to the Buddhist brotherhood,\nordination. (See Pabbaj\u0101.)\n\nUpava'ttana, Upava'rtana, _skt._, a grove in Kusinagara. The word means\na rambling-place, a gymnasium.\n\nUpo'satha, _p._, Upava'satha, _skt._, the Buddhist sabbath. Rhys Davids\nsays (pp. 140--141): \"The Uposatha days are the four days in the lunar\nmonth when the moon is full, or new, or half way between the two. It is\nthe fourteenth day from the new moon (in short months) and the fifteenth\nday from the full moon (in the long months), and the eighth day from\neach of these. The corresponding Sanskrit word is Upavasatha, the\nfast-day previous to the offering of the intoxicating soma, connected\nwith the worship of the moon. Instead of worshipping the moon, the\nBuddhists were to keep the fast-day by special observance of the moral\nprecepts; one of many instances in which Gotama spiritualised existing\nwords and customs.\"; observe the Uposatha or Sabbath.\n\nUruve'l\u0101, _p._, Urubi'lv\u0101, _skt._, a place south of Patna on the banks\nof the Nera\u00f1jara river, now Buddha Gay\u0101. The residence of Kassapa, the\nchief of the Jatilas.\n\nVa'jji, _p._, Vri'ji, _skt._, name of a people living in the\nneighborhood of Magadha; assemblies of the Vajji.\n\nVa'rana, _p._ and _skt._, a tree; _Crataeva Roxburghii_.\n\nVardham\u0101'na, _skt._, Vaddham\u0101'na, _Jaina Pr\u0101krit_, proper name of the\nfounder of Jainism. Also called J\u00f1\u0101tapu'tra in _skt._ and N\u0101tapu'tta in\n_Jaina Pr\u0101krit_.\n\nVa'runa, _p._ and _skt._, a Brahman deity, the god of heaven and regent\nof the sea; one of the guardians of the world.\n\nV\u0101savada'tt\u0101, _p._ and _skt._, a courtesan of Mathur\u0101.\n\nV\u0101se'ttha, _p._, V\u0101si'shtha, _skt._, name of a Brahman.\n\nVa'ssa, _p._, Va'rsha, _skt._, rain, rainy season. During the rainy\nseason of Northern India, which falls in the months from June to\nOctober, the samanas could not wander about, but had to stay in one\nplace. It was the time in which the disciples gathered round their\nmaster, listening to his instructions. Thus it became the festive time\nof the year. In Ceylon, where these same months are the fairest season\nof the year, Buddhists come together and live in temporary huts, holding\nreligious meetings in the open air, reading the Pitakas and enjoying the\nJ\u0101takas, legends, and parables of Buddhism. [See Rhys Davids's _B._, p.\n57.]\n\nVassak\u0101ra, _p._, Varshak\u0101'ra, _skt._, lit. \"rain-maker.\" Name of a\nBrahman, the prime minister of the king of Magadha.\n\nVe'das; I know all the Vedas.\n\nVeluva'na, _p._, Venuva'na, _skt._, a bamboo-grove at R\u0101jagaha;\nVeluvana vih\u0101ra.\n\nVes\u0101'l\u012b, _p._, Vai\u015b\u0101'l\u012b\u012b, _skt._, a great city of India, north of\nPatna.\n\nVih\u0101'ra, _p._ and _skt._, residence of Buddhist monks or priests; a\nBuddhist convent or monastery; a Buddhist temple.\n\nVi'mala, _p._ and _skt._ (etym., the spotless), name of a friend of\nYasa.\n\nVi'naya.\n\nVis\u0101'kh\u0101, _p._, Vi\u015b\u0101'kh\u0101, _skt._, a wealthy matron of S\u0101vatthi, one of\nBuddha's most distinguished woman lay-disciples. Says Oldenberg,\n_Buddha_, English translation, p. 167: \"Every one invites Vis\u0101kh\u0101 to\nsacrificial ceremonies and banquets, and has the dishes offered to her\nfirst; a guest like her brings luck to the house.\"; eight boons of\nVis\u0101kh\u0101; gladness of Vis\u0101kh\u0101.\n\nYa'ma, _p._ and _skt._, also called Yama-r\u0101'ja, death, the god of\ndeath.\n\nYa'sa, Ya'\u015bas, _skt._, the noble youth of Benares, son of a wealthy man\nand one of Buddha's earliest converts.\n\nYaso'dhar\u0101, _p._, Ya'\u015bodhar\u0101, _skt._, wife of Prince Gotama Siddhattha\nbefore he became Buddha. She became one of the first of Buddhist nuns.\n[See J\u0101taka, 87--90; Commentary on Dhammapada, vv. 168, 169: Bigandet,\n156--168; Spence Hardy's _Manual_, 198--204; Beal, pp. 360--364: _B.\nBirth Stories_, 127.]\n\n\n\n\nINDEX.\n\n\n     Abstain from impurity.\n     Abstinence.\n     Abode in me, truth has taken its.\n     Abodes of truth.\n     Abolish all the lesser.\n     Abolished, omens.\n     About to pass away.\n     Absolution.\n     Abuse, the sermon on.\n     According to their deeds.\n     Address, Buddha's farewell.\n     Adoration be to thee.\n     Aim, one, one essence, one law.\n     Aim, the one, Nirv\u0101na.\n     Aim, the preacher's sole.\n     All creatures received the message in their own language.\n     Alone, let a man walk (see also Solitary).\n     Altercations.\n     Always in danger of death.\n     Ambrosia, lake of.\n     Angels rejoice.\n     Anger, by love overcome.\n     Annihilation.\n     Annihilation of egotism.\n     Annihilation, Simha's question concerning.\n     Another Buddha will arise.\n     Anxious to learn, must be.\n     Anxious to learn the truth, be.\n     Apoplexy, struck by.\n     Appearance of Bodhisatta.\n     Appearance, the glory of his.\n     Appeared, the saviour.\n     Appeased not by hatred, hatred.\n     Are all paths saving paths?\n     Artisans, the chief of the.\n     Asceticism.\n     Ascetics, naked.\n     Ashes.\n     Assemblies of the Vajji.\n     Assemblies, various kinds of.\n     Assured of final salvation.\n     Astrology and forecasting by signs forbidden.\n     \u0100tman and the _I_.\n     Atone for your evil deeds, you will have to.\n     Atonement by blood.\n     Audience, like unto the color of my.\n     Avoid dying, not any means to.\n\n     Bad deeds easy to do.\n     Bamboo grove.\n     Bathing in the Ganges.\n     Battle of life.\n     Battle, the elephant no longer fit for.\n     Battles, fight your.\n     Be married unto the truth.\n     Be ye lamps unto yourselves\n     Beauty, to restore to you a nobler.\n     Becoming, gradual.\n     Bee collects nectar, the.\n     Being, the purpose of.\n     Beings, preach to all.\n     Beneath, water gurgling.\n     Best, truth is.\n     Better bore out both eyes.\n     Blessed One, has to suffer, the;\n       Blessed One, refuge in the;\n       Blessed One swooned, the;\n       Blessed One walked unshod, the,\n       Blessed One, wearisome to the.\n     Blind man.\n     Blind men.\n     Blind received sight.\n     Blind, the man born.\n     Blind, truth is hidden to the.\n     Blind, your eyes are.\n     Bliss be diffused, let the.\n     Bliss, the communication of.\n     Bliss where suffering is.\n     Blood, atonement by.\n     Blood has no cleansing power.\n     Blood, shedding of.\n     Blow, give the rock a good.\n     Blow off the impurities.\n     Body of flesh? Why preserve this.\n     Body of the law;\n       the body of the law will endure.\n     Body, the worldling nourishes his.\n     Bonds that tie all souls together.\n     Boons of Vis\u0101kh\u0101, eight.\n     Brahm\u0101.\n     Brahman.\n     Brahman lore, the substance of.\n     Bridler of men's hearts.\n     Bright, the sun is.\n     Bright, thinkers are;\n       warriors are bright.\n     Bubble.\n     Buddhahood, omens of;\n       signs of Buddhahood.\n     Burning, every thing is.\n     Butterfly, like the.\n     By deeds one becomes an outcast.\n\n     Calamities, ten great.\n     Carp not.\n     Cart, as a worn out.\n     Cast-off rags.\n     Caste, I ask not for.\n     Cause of further migrations.\n     Cause of selfhood, the, Found!.\n     Cease by hatred, hatred does not.\n     Ceremony.\n     Chance.\n     Change, grief at; self is change.\n     Charity, rich in returns;\n       the sermon on.\n     Charms are treacherous.\n     Chastity.\n     Cherish no hatred.\n     Chickens should break the eggshell.\n     Chief of the artisans, the.\n     Children, I am your father, ye are.\n     City of Nirv\u0101na, the.\n     Cleanses from error, the truth.\n     Cleansing power, blood has no.\n     Cleaving to self.\n     Cloth of gold, robes of.\n     Cloud, like a.\n     Cloud of good qualities.\n     Coil, the.\n     Color of my audience, like unto the.\n     Combination, individuality a;\n       combination subject to separation.\n     Come forth into the light.\n     Come into the world to befriend.\n     Come to teach life.\n     Commandments, see the ten evils.\n     Communication of bliss, the.\n     Complete surrender of self.\n     Compounds will be dissolved.\n     Comprehension of things, truth the correct.\n     Concord, two ways of re-establishing;\n       meeting in concord;\n       re-establishment of concord.\n     Conditions of welfare, eight.\n     Confer the ordination.\n     Confession of trespasses.\n     Conquerors, the greatest of.\n     Conquest of self.\n     Consolidation of Buddha's religion.\n     Contact of the object and senses.\n     Continuity, sameness and.\n     Coop, the fowl in the.\n     Correct comprehension of things, truth the.\n     Correlatives.\n     Courtesan.\n     Covet not.\n     Crane, the wild;\n       the cruel crane.\n     Creatures, all, received the message in their own language.\n     Criminal, punishment of the.\n     Criminal's act, punishment the fruit of the.\n     Crossed the river.\n     Crossed the stream, he had.\n     Cultivate good-will.\n     Culture of the mind.\n\n     Danger of death, always in.\n     Dangers hang over P\u0101taliputta, three.\n     Dark, do not call the world.\n     Dart of lust, the.\n     Dead are many, the.\n     Dead not saved by lamentation.\n     Deaf and dumb speak, the.\n     Death, always in danger of;\n       Buddha's death;\n       fate after death;\n       death is near;\n       no escape from;\n       in the domain of death;\n       self is death;\n       thoughtlessness, the path of death.\n     Deeds, according to their;\n       bad deeds easy to do;\n       by deeds one becomes an outcast;\n       passed away according to his deeds.\n     Deeper, dig.\n     Delusion and truth.\n     Delusions.\n     Denies the existence of the soul, Gotama.\n     Desert, a waterless;\n       rescue in the desert;\n       a sandy desert.\n     Desire, the extinction of evil.\n     Desolation, a hopeless.\n     Despot, the.\n     Destiny of warriors.\n     Destroyed, hell is.\n     Devadatta, sect of.\n     Die until, etc., I shall not;\n       truth cannot die.\n     Died in the faith, he.\n     Diffused, let the bliss be.\n     Dig deeper.\n     Disciple, the first woman lay-.\n     Disciple, a, flagged.\n     Dissatisfied, the people.\n     Dissolution, necessity of.\n     Dissolved, compounds will be.\n     Distinction, without.\n     Doctrine, preach the, glorious in the beginning, the middle, and end;\n       my doctrine is like the great ocean;\n       doctrine like unto fire;\n       doctrine like unto water.\n     Doffed their robes, the bhikkhus.\n     Dog, the hungry.\n     Domain of death, in the.\n     Do not call the world dark.\n     Do not rely on external help.\n     Do not scold.\n     Door of immortality.\n     Draught-ox, exertion is a.\n     Drink, the refreshing, perception of truth.\n     Drinking? Is the water not fit for.\n     Dumb, the deaf and, speak.\n     Dust, like one who flings.\n     Dust of worldliness.\n     Dwelling-place, wisdom has no.\n     Dying, not any means to avoid.\n\n     Each day one hemp-grain.\n     Earnestness is the goad;\n       earnestness is the path of immortality.\n     Earth, peace on.\n     Earthquake.\n     East, face towards the.\n     Eating of flesh, the.\n     Ecstasy, the song of.\n\n     Eddies of transmigration.\n     Efficacy, rituals have no.\n     Egg-shell, chickens should break the;\n       I have first broken the eggshell.\n     Eggs, hen brooding over.\n     Ego, the;\n       ego, an illusion;\n       the instability of the ego.\n     Egotism, the annihilation of.\n     Eight boons of Vis\u0101kh\u0101.\n     Eight conditions of welfare.\n     Eight wonderful qualities.\n     Eightfold path, the.\n     Eightfold, the best way is the.\n     Eldest, I am the.\n     Elephant, powerful;\n       the elephant no longer fit for battle.\n     Elevate the mind.\n     Emaciated from fasts.\n     Embrace of truth, the.\n     Emptiness and immaterial life.\n     Enabled me to do so, faith.\n     Endure, thoughts will.\n     Enemy, his greatest.\n     Enlightened Teacher, refuge in the.\n     Entities, souls not separate and self-existent.\n     Envy not.\n     Epidemic.\n     Eradication of self.\n     Error, self an;\n       error be thou my guide.\n     Error, truth cleanses from.\n     Errors.\n     Escape from death, no.\n     Essence of life, truth is the;\n       one in essence;\n       one essence, one law, one aim.\n     Eternal, truth the image of the.\n     Everlasting life.\n     Evil actions, thou canst not escape the fruit of.\n     Everything is burning.\n     Evil by good, overcome;\n       evil deeds, you will have to atone for your;\n       ignorance the root of evil;\n       pain is the outcome of evil;\n       evil powers no surrender;\n       evil of lust, avoid.\n     Evolution;\n       in the course of evolution.\n     Exertion is a draught-ox.\n     Existence is spiritual, all;\n       thirst for existence and selfhood.\n     Expulsion, sentence of.\n     External help, do not rely on.\n     Extinction of self, the, salvation;\n       the extinction of sinful desire;\n       the extinction of thirst.\n     Eye, the, \u0101tman and;\n       eye of truth;\n       mental eye;\n       spiritual eye.\n     Eyes, better bore out both.\n\n     Face to face, Brahm\u0101;\n       the universe face to face;\n       face to face with him.\n     Face towards the east.\n     Facing towards the west.\n     Faith alone can save;\n       faith enabled me to do so;\n       hast thou faith;\n       he died in the faith;\n       faith is the seed;\n       faith in the Buddha;\n       S\u0101riputta's faith.\n     Falter not, wise people.\n     Famine.\n     Farewell address, Buddha's.\n     Fashion themselves, wise people.\n     Fashioned, truth cannot be.\n     Fasts, emaciated from.\n     Fate after death.\n     Father and son;\n       father I reverence my father;\n       ye are my children, I am your father.\n     Faults of others, the.\n     Fell upon him, sickness.\n     Fetch me some water.\n     Few, the living are.\n     Fight your battles.\n     Fire, doctrine like unto.\n     Fire, sermon on.\n     First broken the egg-shell, I have.\n     First Buddha, I am not the.\n     First lay-member, the.\n     First women lay-disciples, the.\n     Fish, the giddy.\n     Fit for battle, the elephant no longer.\n     Fit for drinking? Is the water now.\n     Fit to live, more.\n     Five meditations.\n     Five roots of mind, the.\n     Five wishes of Bimbis\u0101ra.\n     Fivefold gain;\n       fivefold loss.\n     Flagged, a disciple.\n     Flagging, religious zeal.\n     Flame, sameness of the.\n     Flesh, the eating of;\n       thorn in the;\n       let the flesh waste away;\n       why preserve this body of flesh?\n     Flings dust, like one who.\n     Flowers out of season;\n       lotus flowers;\n       mandara flowers.\n     Following the Master over the stream.\n     Fool;\n       the listless fool.\n     Foolish, pleasures destroy the;\n       foolish talk.\n     Forbidden, miracles.\n     Forecasting by signs forbidden, astrology and.\n     Found! the cause of selfhood;\n       found the truth.\n     Foundation of the Kingdom of Righteousness.\n     Four kinds of offering;\n       four kinds of merit;\n       four simples;\n       the four quarters;\n       the four noble truths;\n       the four signs;\n       where four roads cross.\n     Fowl in the coop, the.\n     Fragrant like the lotus.\n     Free your mind of ignorance.\n     Fruit of evil actions, thou canst not escape the;\n       the fruit of immortality;\n       the fruit of the criminal's act punishment.\n     Fruits, ripe.\n\n     Ganges, bathing in the.\n     Giddy fish, the.\n     Gift of religion, the.\n     Gift, the king's.\n     Give also to the Nigganthas;\n       give, if thou art asked;\n       give the rock a good blow.\n     Gives away, he who, etc..\n     Giving away.\n     Glad tidings.\n     Gladness of Vis\u0101kh\u0101.\n     Glorious in the beginning, middle, and end, preach the doctrine;\n       the truth is glorious.\n     Glory of his appearance, the;\n       the truth in all its glory.\n     Goad, earnestness is the.\n     Goal, the.\n     Gods and men, teacher of.\n     Goes out to wage war.\n     Gold, robes of cloth of.\n     Gone into the yoke.\n     Good qualities, cloud of;\n       happiness is the outcome of good;\n       overcome evil by good;\n       good tidings;\n       cultivate goodwill;\n       good works are rain.\n     Gotama Gate.\n     Governs all things, karma.\n     Grace, the time of.\n     Gradual becoming.\n     Grant me my life.\n     Great is thy faith.\n     Great understanding, muni of.\n     Greatest enemy, his;\n       the greatest of conquerors.\n     Greedy tailor, the.\n     Grief at change;\n       overcome grief;\n       selfish in my grief.\n     Grounded, that it be well.\n     Grove, bamboo.\n     Guide, error be thou my.\n     Guiding-rein, mind is the.\n\n     Happily, let us live.\n     Happiness is the outcome of good;\n       vanity of worldly happiness.\n     Happy, he is altogether;\n       make thyself happy.\n     Hard times teach a lesson.\n     Harvest Nirv\u0101na, the;\n       thou wilt reap the harvest sown in the past.\n     Hast thou faith?\n     Hatred appeased not by hatred;\n       cherish no hatred;\n       hatred ceases by love;\n       hatred does not cease by hatred.\n     He promoted him higher.\n     He who gives away, etc..\n     He who walks righteously is ever near me.\n     Hearts, bridler of men's.\n     Heaven, hope of, a mirage;\n       like one who spits at heaven;\n       pleasures of self in heaven.\n     Heavenly songs.\n     Hell is destroyed.\n     Helmet of right thought.\n     Help, do not rely on external;\n       now my lot to help.\n     Hemp-grain, each day one.\n     Hen brooding over egg.\n     Hereafter, the.\n     Heresies.\n     Hermit, layman and.\n     Higher, he promoted him.\n     Hold fast to the truth.\n     Holiness better than sovereignty.\n     Homage, worthiest.\n     Honor, so great an.\n     Honored be his name.\n     Hope of heaven a mirage.\n     Hopeless desolation, a.\n     Hungry dog, parable of the.\n\n     I am not the first Buddha;\n       I am the eldest;\n       I am the truth;\n       I am thirsty;\n       I ask not for caste;\n       I have first broken the egg-shell;\n       no room for the I;\n       I reverence my father;\n       I shall not die until, etc.;\n       such faith have I;\n       the I perishable;\n       the I, the soul;\n       the thought of I;\n       the transmission of the soul and the I.\n     Idea of self, the.\n     Identity;\n       identity and non-identity;\n       identity of self;\n       where is the identity of my self?\n     Idle talk, invocations are.\n     If thou art asked, give.\n     Ignorance, free your mind of;\n       ignorance the root of evil.\n     Illimitable light.\n     Illusion, self an;\n       the ego an illusion.\n     Illustration by a lamp;\n       illustration by a letter.\n     Image of the eternal, truth the.\n     Immaterial life, emptiness and.\n     Immeasurable light.\n     Immolation.\n     Immortal, life;\n       the immortal path.\n     Immortality;\n       door of immortality;\n       earnestness is the path of immortality;\n       immortality in transiency;\n       immortality in truth;\n       the fruit of immortality;\n       the water of immortality;\n       truth and immortality.\n     Immutable, the words of Buddha.\n     Impure is nakedness.\n     Impurity, abstain from;\n       purity and impurity belong to oneself.\n     Impurities, blow off the.\n     In the course of evolution.\n     Incantations;\n       incantations have no saving power.\n     Incarnation of the truth.\n     Individuality a combination;\n       the wheel of individuality.\n     Inexhaustible life.\n     Instability of the ego, the.\n     Instruction, words of.\n     Instruments.\n     Invocations;\n       invocations are idle talk.\n     Is it wrong to go to war?\n\n     Jewel, a;\n       precious crown jewel.\n     Jewels and worldliness.\n     Jungle, a pathless.\n\n     Karma governs all things.\n     Keep my hold on life.\n     Kill not.\n     King Bimbis\u0101ra.\n     King of kings;\n       king of truth;\n       powerful king.\n     Kingdom of Righteousness, Foundation of the.\n     Kingdom of truth.\n     King's gift, the.\n     Kings, N\u0101ga.\n     Knew me not, they.\n     Knowledge remains.\n     Kusa-grass.\n\n     Lake of Ambrosia.\n     Lake, still, like a.\n     Lame walk, the.\n     Lamentation, dead not saved by.\n     Lamp, illustration by a.\n     Lamps unto yourselves, be ye.\n     Land, pure.\n     Language, all creatures received the message in their own.\n     Last word.\n     Law, body of the;\n       one aim, one essence, one law;\n       the law the body of the Tath\u0101gata;\n       the body of the law will endure.\n     Laws are temporary, many.\n     Laws of righteousness, obediene to the.\n     Lay disciples, the first women.\n     Lay member, the first.\n     Lay robes.\n     Layman and hermit.\n     Layman, priest and, alike.\n     Leaning against the doorpost.\n     Learn, must be anxious to.\n     Learning, availeth not.\n     Lesser, abolish all the.\n     Lesson given to R\u0101hula.\n     Lesson, hard times teach a.\n     Let a man walk alone.\n     Let the bliss be diffused.\n     Let the flesh waste away.\n     Let us go into the world.\n     Let us live happily.\n     Let us obey the truth.\n     Let your light shine forth.\n     Letter, illustration by a.\n     Letter, in the.\n     Lie not.\n     Life, battle of;\n       come to teach;\n       life everlasting;\n       grant me my life;\n       keep my hold on life;\n       life immortal;\n       inexhaustible life;\n       reason in the struggle for life;\n       seek thou the life that is of the mind;\n       truth is life;\n       life yearns for the truth.\n     Light, come forth into the;\n       illimitable light;\n       immeasurable light;\n       let your light shine forth.\n     Like a still lake.\n     Like unto the color of my audience.\n     Lily, the, on a heap of rubbish.\n     Lineage of the faith.\n     Lintel, leaning against the.\n     Listen to both parties.\n     Listless fool, the.\n     Little by little.\n     Live happily, let us.\n     Live, more fit to.\n     Lives of men.\n     Living are few, the.\n     Living, luxurious.\n     Living in paradise.\n     Lobster.\n     Locality? is wisdom a.\n     Locality, Nirv\u0101na not a.\n     Logic holds universally.\n     Lord, glorious.\n     Lord, pass away.\n     Loss, fivefold.\n     Lost, a treasure that can never be.\n     Lost son, the.\n     Lot to help, now my.\n     Lotus-flower in water, the.\n     Lotus-flowers.\n     Lotus, fragrant like the.\n     Love, hatred ceases by;\n       love of truth;\n       overcome anger by love;\n       the world filled with love.\n     Lust, the dart of.\n     Luxurious living.\n\n     Macarisms.\n     Made up of thoughts.\n     Magic power.\n     Main, rivers reach the.\n     Make thyself happy.\n     Maker, Issara, the.\n     Maker, the, self.\n     Man, a blind.\n     Man born blind, the.\n     Man, who is the strong?\n     Mango-grove.\n     Many, the dead are.\n     Married unto the truth, be.\n     Master, out of reverence for the.\n     Master over the stream, following the.\n     May be expected to prosper, Sangha.\n     _Me_, this is done by.\n     Meats remained undiminished.\n     Medicines.\n     Meditation (see bh\u0101vana and sati-patth\u0101na in the Glossary).\n     Meeting in concord.\n     Men, blind;\n       teacher of gods and men;\n       the lives of men.\n     Men's hearts, bridler of.\n     Mental eye.\n     Merit, four kinds of.\n     Merit, the order (sangha) the sowing ground of.\n     Message in their own language, all creatures received the.\n     Migrations, cause of further.\n     Mind, Brahm\u0101's;\n       culture of;\n       elevate the mind;\n       mind is the guiding rein;\n       seek thou the life that is of the mind;\n       the five roots of mind;\n       there is mind.\n     Mind, we the result of.\n     Miracle-mongers.\n     Miracles.\n     Miracles forbidden.\n     Mirage, hope of heaven a.\n     Mirage, the cause of self a.\n     Mirror of truth, the.\n     Mission, the preachers.\n     Moon, the, shines by night.\n     Moral powers.\n     Moral sense.\n     More fit to live.\n     More, sin no.\n     Mortification not the right path.\n     Mortification profitless.\n     Mortification vain.\n     Mother, a.\n     Muni of great understanding.\n     Mustard seed, the.\n\n     Naked ascetics.\n     Nakedness, impure is.\n     Name, honored be his.\n     Nature of religion consists in worship and sacrifice, the.\n     Nature of the rope, the.\n     Nature of self, the.\n     Near me, he who walks, righteously is ever.\n     Necessity of dissolution.\n     Nectar, the bee collects.\n     Needed, the one thing that is.\n     Noble, eightfold path, the.\n     Noble truths, the four.\n     Non-action.\n     Non-existence of the soul.\n     Non-identity, identity and.\n     Not any means to avoid dying.\n     Not worthy of yellow robes.\n     Nothing remains.\n     Nothing will remain.\n     Nothingness stares me in the face.\n     Nourishes his mind, the wise man.\n     Novices, precepts for the.\n     Now is the time to seek religion.\n     Now my lot to help.\n\n     Obedience to the laws of righteousness.\n     Obey the truth, let us.\n     Object and senses, contact of.\n     Observe the Uposatha or Sabbath.\n     Ocean;\n       rivers in the ocean;\n       my doctrine is like the great ocean.\n     Offering, four kinds of.\n     Omens abolished.\n     Omens of Buddhahood.\n     One hemp-grain each day.\n     One in essence.\n     One, the truth is but.\n     One thing that is needed, the.\n     Oneself, purity and impurity belong to.\n     Order, rules for the.\n     Order, the, (sangha) the sowing-ground of merit.\n     Ordination, [see also Pabbajj\u0101 and Upasampad\u0101\n     in the Glossary].\n     Others art thou thyself.\n     Others, the faults of.\n     Our water is all gone.\n     Outcast, the;\n       by deeds one becomes an outcast;\n       who is an outcast?\n     Outcome of evil, pain is the.\n     Outcome of good, happiness is the.\n     Outwitted.\n     Overcome anger by love.\n     Overcome evil by good.\n     Overcome grief.\n     Ox led to slaughter.\n\n     Pain is the outcome of evil.\n     Parable.\n     Parable of the hungry dog.\n     Paradise in the West, the;\n       living in paradise;\n       the paradise of the pure land.\n     Parties, listen to both.\n     Party in search of a thief, a.\n     Pass away, about to;\n       people pass away;\n       the truth will never pass away.\n     Passed away according to his deeds.\n     Passion, rain and.\n     Past, thou wilt reap the harvest sown in the.\n     Path of transmigration, weary;\n       sign of the right;\n       the eightfold;\n       the immortal path;\n       the noble eightfold path;\n       mortification not the path;\n       walk in the noble path;\n       a pathless jungle;\n       are all paths saving? [See also Maggo in the Glossary.]\n     Peace on earth.\n     Peacemaker, the.\n     People dissatisfied, the;\n       people pass away;\n       wise people falter not;\n       wise people fashion themselves.\n     Perception of truth, the refreshing drink.\n     Perishable, the _I_.\n     Personalities of Buddha, the three.\n     Pestilence.\n     Physician;\n       the best physician;\n       without beholding the physician.\n     Pit, treasure laid up in a deep.\n     Pity me not.\n     Plantain-tree.\n     Pleasure, he who lives for;\n       let a man take pleasure in the dharma.\n     Pleasures destroy the foolish;\n       pleasures of self in heaven;\n       why do we give up the pleasures of the world;\n       religious wisdom lifts above pleasures.\n     Potter;\n       potter, vessels made by the.\n     Power, incantations have no;\n       magic power.\n     Powerful elephant.\n     Powerful king.\n     Powers, moral.\n     Practise the truth.\n     Praise of all the Buddhas, the.\n     Prayers;\n       prayers vain repetitions.\n     Preach the doctrine, glorious in the beginning, middle, and end;\n       preach to all beings.\n     Preacher's mission, the;\n       the preacher's sole aim.\n     Preachers, Tath\u0101gatas are only.\n     Precepts;\n       precepts for the novices;\n       ten precepts;\n       walk according to the precepts.\n     Precious crown jewel.\n     Precious jewel, a.\n     Priceless, the lives of men are.\n     Priest and layman alike.\n     Prince, test of the.\n     Problem of the soul, the.\n     Profitless, mortification.\n     Prohibitions.\n     Promoted him higher, he.\n     Propound the truth.\n     Prosper, sangha may be expected to.\n     Prospered, bhikkhus.\n     Punishment of the criminal.\n     Punishment, the fruit of the criminal's act.\n     Puppets on a string.\n     Pure land, the paradise of the.\n     Purity and impurity belong to oneself.\n     Purpose of being, the.\n     Purpose, speak to the.\n\n     Qualities, cloud of good;\n       eight wonderful qualities.\n     Quality, the thing and its.\n     Quarrels.\n     Quarters, the four;\n       the six quarters.\n     Question concerning annihilation.\n     Questioned, the sages.\n     Questions of the deva.\n\n     Rabbit rescued from the serpent.\n     Rags, cast-off.\n     R\u0101hula, lessons given to.\n     Rain and passion.\n     Rain fell.\n     Rain, good works are.\n     Rare in the world.\n     Reap the harvest sown in the past, thou wilt.\n     Reap what we sow, we.\n     Reason,as the helpmate of self.\n     Reason in the struggle for life.\n     Reason, no truth is attainable without.\n     Reasoning ceases.\n     Rebirth without transmigration of self.\n     Rebuked, the bhikkhus.\n     Received the message in their own language, all creatures.\n     Re-establishing concord, two ways of.\n     Re-establishment of concord.\n     Reform to-day.\n     Refreshing drink, the, perception of truth.\n     Refuge in the Blessed One.\n     Refuge in the Buddha.\n     Refuge in the Enlightened Teacher.\n     Refuge is his name.\n     Rejoice, angels.\n     Religion, Buddha's, consolidation of;\n       now is the time to seek religion;\n       seeing the highest religion;\n       the gift of all religion;\n       worship and sacrifice the nature of religion;\n       thou tearest down religion.\n     Religious man, the, and truth;\n       religious wisdom lifts above pleasures;\n       religious zeal flagging.\n     Rely on yourselves.\n     Remain in thy station;\n       nothing will remain;\n       the truth will remain.\n     Repetitions, prayers vain.\n     Reprove, do not.\n     Rescue in the desert.\n     Restore to you a nobler beauty, to.\n     Revere the traditions.\n     Reverence for the Master, out of.\n     Reverence my father, I.\n     Rice-milk.\n     Rich in returns, charity.\n     Righteous cause, war in a.\n     Righteousness, foundation of the kingdom of;\n       source of all righteousness;\n       the kingdom of righteousness;\n       the throne of truth is righteousness.\n     Right path, mortification not the.\n     Right path, sign of the.\n     Right thought, helmet of.\n     Ripe fruits.\n     Rituals have no efficacy.\n     River, crossed the.\n     Rivers in the ocean.\n     Rivers reach the main.\n     Roads cross, where four.\n     Robe of the Tath\u0101gata.\n     Robes, lay;\n       robes of cloth of gold;\n       the bhikkhus doffed their robes.\n     Rock a good blow, give the.\n     Room for the _I_, no.\n     Root of evil, ignorance the.\n     Roots of mind, the five.\n     Rope, the nature of the.\n     Rubbish, the lily on a heap of.\n     Rules for the order.\n\n     Sabbath;\n      observe the Uposatha or Sabbath.\n     Sacrifice;\n       sacrifice of self;\n       the nature of religion, worship and sacrifice.\n     Sacrifices;\n       sacrifices cannot save.\n     Sages questioned, the.\n     Saint, a sinner can become a.\n     Salvation alone in the truth;\n       assured of final;\n       salvation the extinction of self;\n       work out your salvation.\n     Sameness and continuity.\n     Sandy desert, a.\n     Save, faith alone can.\n     Saving paths? Are all paths.\n     Saving power, incantations have no.\n     Saviour of others, a.\n     Saviour appeared, the.\n     Saviour, truth the.\n     Scepticism.\n     Schism, the.\n     Search of a thief, a party in.\n     Season, flowers out of.\n     Season, rainy.\n     Sect of Devadatta.\n     Seed, faith is the.\n     Seeing the highest religion.\n     Seek thou the life that is of the mind.\n     Self;\n       self an error;\n       self an illusion;\n       self and the cause of troubles;\n       self and truth; self begets selfishness;\n       cleaving to self;\n       complete surrender of self;\n       eradication of self;\n       self-extinction,\n       identity of self;\n       illusion of self;\n       pleasures of self in heaven;\n       self is change;\n       self is death;\n       self-mortification;\n       my self has become the truth;\n       reason as the helpmate of self;\n       rebirth without the transmigration of self;\n       sacrifice of self;\n       the conquest of self;\n       the extinction of self, salvation;\n       the idea of self;\n       self, the maker;\n       the nature of self;\n       self, the veil of M\u0101y\u0101;\n       truth and self;\n       truth guards him who guards his self;\n       thou clingest to self;\n       where is the identity of my self;\n       compounds lack a self.\n     Selfhood, the cause of, found.\n     Selfhood, thirst for existence and.\n     Selfish is my grief.\n     Selfishness, self begets.\n     Selfishness, surrender.\n     Sense, moral.\n     Senses and object, contact of.\n     Sentence of expulsion.\n     Sentiency, truth vibrated through.\n     Separation, combination subject to.\n     Sermon on abuse, the;\n       the sermon on charity;\n       sermon on fire.\n     Serpent, rabbit rescued from the.\n     Seven kinds of wisdom.\n     Sevenfold higher wisdom.\n     Shaveling.\n     Shedding of blood.\n     Shine forth, let your light.\n     Shines by night, the moon.\n     Sick bhikkhu, the.\n     Sickness fell upon him.\n     Sight, blind received.\n     Sign of the right path.\n     Signs forbidden, astrology and forecasting by;\n       signs of Buddhahood;\n       the four signs.\n     Sin, struggle against.\n     Sinner can become a saint, a.\n     Six quarters, the.\n     Slaughter.\n     Slaughter, ox led to.\n     Smith, Chunda, the.\n     Snake, no rope.\n     So great an honor.\n     Soldier, a, Simha.\n     Soldier of truth, a.\n     Soldiers of the Tath\u0101gata.\n     Solitary.\n     Son, the lost.\n     Son, father and.\n     Song of ecstasy.\n     Songs, heavenly.\n     Sorcerers.\n     Sorrow compared with a sword.\n     Soul, Gotama denies the existence\n     of the;\n       non-existence of the soul;\n       the _I_ the soul;\n       the problem of the soul;\n       the Buddhist conception of soul, viii.\n     Souls not separate and self-existent entities.\n     Soup, a spoon tastes not the flavor of the.\n     Source of all righteousness.\n     Sovereignty, holiness better than.\n     Sow that you will reap, what you.\n     Sow, we reap what we.\n     Sower, the.\n     Sowest, others will reap what thou.\n     Sowing-ground of merit, the order (sangha) the.\n     Speak, the deaf and dumb.\n     Speak to the purpose.\n     Speaking untruths.\n     Speculations.\n     Spells forbidden.\n     Spirit, in the.\n     Spiritual, all existence is.\n     Spiritual eye.\n     Spits at heaven, like one who.\n     Spoon, a, tastes not the flavor of the soup.\n     Spread the truth.\n     Staircase, a.\n     Stares me in the face, nothingness.\n     Station, remain in thy.\n     Steal not.\n     Stream, following the Master over the.\n     Stream, he had crossed the.\n     String, puppets on a.\n     Strong man, who is the?\n     Struck by apoplexy.\n     Struggle against sin.\n     Struggle for life, reason in the.\n     Struggle must be.\n     Subject to separation, combination.\n     Substance, the, of Brahman lore.\n     Such a one will wander rightly in the world.\n     Such faith have I.\n     Suffer, the Blessed One had to.\n     Suffering, bliss where there is.\n     Sun is bright, the.\n     Sun of the mind, the.\n     Superstition.\n     Supplications forbidden.\n     Supplications have no effect.\n     Suprabuddha.\n     Surrender.\n     Surrender selfishness.\n     Surrender to evil powers, no.\n     Swear not.\n     Sweet, wrong, appears.\n     Swooned, the Blessed One.\n     Sword, sorrow compared with.\n\n     Tailor, the greedy.\n     Talents. [See Abh\u012b\u00f1\u00f1\u0101 in the Glossary.]\n     Talk, foolish.\n     Tastes not the flavor of the soup, a spoon.\n     Teach the same truth.\n     Teacher, the;\n       teacher of gods and men;\n       the teacher unknown;\n       we have no teacher more.\n     Temporary, many laws are.\n     Ten commandments, the.\n     Ten great calamities.\n     Ten precepts.\n     Terms of the world, such are the.\n     Test of the prince.\n     That it be well grounded.\n     There is mind.\n     They knew me not.\n     Thief, a party in search of a.\n     Thinkers are bright.\n     Thing and its quality, the.\n     Things as they are.\n     Thirst for existence and selfhood.\n     Thirst, the extinction of.\n     Thirsty, I am;\n       water for the thirsty.\n     This is done by me.\n     Thorn in the flesh.\n     Thou art the Buddha;\n       thou canst not escape the fruit of evil actions;\n       thou clingest to self;\n       thou tearest down religion;\n       thou wilt reap what thou sowest.\n     Thought, helmet of right;\n       the thought of _I_.\n     Thoughtlessness the path of death.\n     Thoughts continue;\n       made up of thoughts,\n       thoughts of love;\n       thoughts will endure.\n     Three dangers hang over P\u0101taliputta.\n     Three personalities of Buddha, the.\n     Three vows.\n     Three woes, the.\n     Thyself, others art thou.\n     Tidings, glad; good tidings.\n     Tie all souls together, bonds that.\n     Time of grace, the.\n     Time to seek religion, now is the.\n     Times, hard, teach a lesson.\n     To-day, reform.\n     Together, bonds that tie all souls.\n     Traditions, revere the.\n     Transiency, immortality in.\n     Transmigration, eddies of;\n       rebirth without the transmigration of self;\n       weary path of transmigration.\n     Transmission of the soul and the _I_.\n     Treacherous, charms are.\n     Treasure laid up in a deep pit.\n     Treasure that can never be lost, a.\n     Trespasses, confession of.\n     Troubles, the cause of, and self.\n     Truly thou art Buddha.\n     Trumpeter.\n     Trust in truth.\n     Truth, a soldier of;\n       abodes of truth;\n       be anxious to learn the truth;\n       be married unto the truth;\n       Buddha the truth;\n       delusion and truth;\n       eye of truth;\n       glorious is the truth;\n       hold fast to the truth;\n       I am the truth;\n       immortality in truth;\n       incarnation of the truth;\n       kingdom of truth;\n       let us obey the truth;\n       life yearns for the truth;\n       love of truth;\n       my self has become the truth;\n       no truth is attainable without reason;\n       perception of truth, the refreshing drink;\n       practise the truth;\n       propound the truth;\n       salvation alone in the truth;\n       spread the truth;\n       teach the same truth;\n       the embrace of truth;\n       the king of truth;\n       the mirror of truth;\n       the throne of truth is righteousness;\n       the religious man and truth;\n       the truth cleanses from error;\n       the truth found;\n       the truth has been made known to me;\n       the truth will never pass away;\n       the truth will remain;\n       the world is built for truth;\n       there is but one truth;\n       trust in truth;\n       truth and immortality;\n       truth and self;\n       truth cannot be fashioned;\n       truth cannot die;\n       truth dawns upon me;\n       truth guards him who guards his self;\n       truth has taken its abode in me;\n       truth in all its glory;\n       truth is best;\n       truth is hidden to the blind;\n       truth is life;\n       truth is one;\n       truth is the essence of life;\n       truth the correct comprehension of all things;\n       truth the image of the eternal;\n       truth the saviour;\n       truth vibrated through sentiency.\n     Truthful, be.\n     Truths, the four noble.\n     Twelve nid\u0101nas, the.\n     Two ways of re-establishing concord.\n     Tyrant.\n     Unclean, the vessel has become.\n     Undiminished, meats remained.\n     Unguents.\n     Union of what we know not.\n     Union with Brahm\u0101.\n     Universally, logic holds.\n     Universe, face to face.\n     Unknown teacher, the.\n     Unshod, the Blessed One walked.\n     Untruths, speaking.\n\n     Vain, mortification.\n     Vain repetitions, prayers.\n     Vanities.\n     Vanity;\n       vanity of worldliness;\n       vanity of worldly happiness.\n     Various kinds of assemblies.\n     Veil of self-delusion, the.\n     Vessel has become unclean, the.\n     Vessels;\n       vessels made by the potter.\n     Vibrated through sentiency, truth.\n     Victor, the greater.\n     Vision a samana, the.\n     Vows, three.\n\n     Walk according to the precepts;\n       let a man walk alone;\n       the lame walk;\n       walk in the right path.\n     Wander rightly in the world, such a one will.\n     War, goes out to wage;\n       is it wrong to go to war?;\n       war in a righteous cause.\n     Warriors are bright.\n     Warriors, destiny of.\n     Water, doctrine like unto;\n       fetch me some water;\n       is the water now fit for drinking?;\n       our water is all gone;\n       the lotus-flower in water;\n       water gurgling beneath;\n       water for the thirsty;\n       the water of immortality.\n     Waterless desert, a.\n     Ways, the best of, is eightfold.\n     We have no teacher more.\n     Wearisome to the Blessed One.\n     Weary path of transmigration.\n     Welfare, eight conditions of.\n     Well, the woman at the.\n     West, facing towards the;\n       the paradise in the West.\n     What we know not, a union of;\n       what you sow that you will reap.\n     Wheel, the;\n       the wheel of individuality.\n     Where does the wind dwell?;\n       where four roads cross;\n       where is Nirv\u0101na?;\n       where is the identity of my self?\n     Which is the true self?\n     Who is an outcast?\n       who is the strong man?\n     Why do we give up the pleasures of the world?\n     Why preserve this body of flesh?\n     Wild crane, the.\n     Wind, as a great.\n     Wind dwell? where does the.\n     Wisdom has no dwelling-place;\n       is wisdom a locality?;\n       religious wisdom lifts above pleasure;\n       seven kinds of wisdom;\n       sevenfold higher wisdom.\n     Wise man nourishes his mind, the;\n       wise people falter not;\n       wise people fashion themselves.\n     Wishes, five, of Bimbis\u0101ra.\n     Without beholding the physician.\n     Woes, the three.\n     Woman, a worldly;\n       if you see a woman;\n       the woman at the well.\n     Women as a rule are, etc.;\n       the first women lay-disciples.\n     Word, last;\n       word of the Buddhas.\n     Words of Buddhas immutable, the.\n     Work out your salvation.\n     World dark, do not call the;\n       world filled with love;\n       let us go into the world;\n       rare in the world;\n       such a one will wander rightly in the world;\n       such are the terms of the world;\n       the world is built for truth;\n       come into the world to befriend;\n       why do we give up the pleasures of the world?\n     Worldliness, dust of;\n       jewels and worldliness;\n       vanity of worldliness.\n     Worldling nourishes his body, the.\n     Worldly happiness, vanity of;\n       a worldly woman.\n     Worn-out cart, as a.\n     Worship.\n     Worship and sacrifice, the nature of religion.\n     Worthiest homage.\n     Worthy of yellow robes, not.\n     Wrong appears sweet.\n\n\n     Yasa.\n     Yellow robes, not worthy of.\n     Yoke, gone into the.\n     Your eyes are blind.\n     Yourselves, be ye lamps unto;\n       rely on yourselves;\n       yourselves have known.\n\n     Zeal flagging, religious.\n\n[Names and terms must be looked up in the Glossary, where references\nto pages of the present book are separated by a dash from the explanation.]\n\n\n\n\nREMARKS ON THE ILLUSTRATIONS OF THE GOSPEL OF BUDDHA.\n\n\nUpon the task of illustrating _The Gospel of Buddha_, I have spent three\nyears, the first of which was entirely devoted to preparation. By the\nkind assistance of Dr. Hans Schnorr von Carolsfeld, Director of the\nRoyal Court and State Library at Munich, I was enabled to make very\nextensive use of the treasures of this institution, and I am under great\nobligations to him for the courtesies extended to me. Above all I\nendeavored to obtain a solid foundation for my work by acquiring a clear\nconception of the personality of the Buddha from religious, historical\nand artistic standpoints and by familiarizing myself with all the\nBuddhist dogmas, symbols and religious observances.\n\nDetailed studies of Indian costume, armor, decoration, architecture and\nthe arrangement of dwellings and gardens, as well as the fauna and flora\nof the country, were likewise indispensable. Not only modern documents,\nexplorers' reports and photographs of ancient ruins provided me with\navailable material, but also some old Dutch works of the seventeenth\ncentury.\n\nThe two main sources of our knowledge of ancient Buddhist art will\nalways remain the monuments of Gandh\u0101ra, and the cave dwellings of\nBuddhist monks in Ajant\u0101 and other places. The former bear witness to\nthe extraordinary influence of Greek art on Buddhism; and the latter are\nrich in wonderful fresco paintings of the classical period of Buddhist\nart. A description of all the caves as well as a selection of the best\nmural paintings in colored pictures are to be found in Griffith's\nelegant work _The Paintings in the Buddhist Cave Temples of Ajanta_[1]\nand some reproductions from it have been made further accessible in Dr.\nCarus's _Portfolio of Buddhist Art_.[2] The two great expositions in\nMunich, \"Japan and Eastern Asia in Art\" and \"Expositions of the\nMasterpieces of Mohammedan Art,\" 1910, were very instructive to me from\nthe point of view of art history, containing invaluable material\nconveniently arranged from the great museums, royal treasures and\nprivate collections from London, Paris, Berlin, Vienna, St. Petersburg,\nMoscow, and Cairo. In the former the great wave of the marvelous\nBuddhist faith which had been flowing towards China for two millenniums\nand which had brought new life from China to Japan was evidenced in many\nrare pieces. Yet almost more fruitful for my purpose was the exposition\nof Mohammedan art. It displayed wonderful Persian and Indian book-making\nand lacquer work, tapestries, ceramics, fabrics, armor and metal work.\nTo be sure these were exclusively of Mohammedan manufacture, but many\nlarge museums and institutions (native and foreign), collectors and\nexplorers had sent also chests of Buddhist works, which, not falling\nwithin its compass, had been excluded from the exhibition, but were\nplaced at my disposal in the so-called Library Department reserved for\nstudents.\n\nIndian art has been greatly neglected by archeologists and connoisseurs\nat the expense of the so-called classic style, and explorers seem to be\nmore interested in the geographical and political conditions of the\ncountry, or even look down with contempt and lack of understanding on\nthe early artistic monuments of India, although they have enriched our\nEuropean middle ages. Thus there are great gaps in the history of Indian\nart which I was obliged to fill up for myself, and certainly a very\ndifferent kind of study was needed to illustrate a Gospel of Buddha than\nfor a pictorial construction of the life of a Plato or a Jesus.\n\nFr\u00e4ulein Emily von Kerckhoff, an artistic and highly cultured lady of\nLaren in Northern Holland, sailed on November 9, 1909, to join her\nfamily in Java where she remained for some time. Her journey occurring\njust at this time was of great help to me, for she complied with all my\nwishes in the most accommodating manner and filled up many gaps in my\nknowledge of India.\n\nIn Colombo she became acquainted with the Dias Bandaranaike and other\nrefined Singhalese families, who were very friendly in answering my\nquestions. Further she met Sister Sudham Machari of Upasikarama,\nPeradeniya Road, Kandy, a prominent Singhalese nun, who with the\nassistance of Lady Blake, the wife of a former governor, had founded the\nfirst modern Buddhist nunnery in Ceylon where she now lives as lady\nsuperior. She is well posted on Buddhism, for she has studied P\u0101li,\nSanskrit, and Burmese for nine years in Burma, and has received\nordination. Through her, Fr\u00e4ulein von Kerckhoff had an opportunity to\nvisit the temple in Kandy where the strange relic of the \"Sacred Tooth\nof Buddha\" is preserved, and on this occasion was able to obtain some\nleaves from the sacred Bodhi tree which I wished to possess. She also\nbecame acquainted in Kandy with Dr. Kobekaduwe Tikiri Banda, a\nSinghalese physician who belonged to a Buddhist family and is the son of\na Kandian chief. He had studied in England for a long time and possesses\na remarkable knowledge of the country and people of India and Ceylon, by\nwhich I thus had an opportunity to profit.\n\nFr\u00e4ulein von Kerckhoff gathered further material for my purposes in\nGampola, a place in the mountains about an hour's ride from Kandy, on\nthe occasion of a visit to the family of the district judge, Mr. De\nLivera, and by the acquaintance with Mr. J.B. Yatawara Rata-Mahatmaya,\nGovernor of the District and a zealous Buddhist, who has translated into\nEnglish part of the J\u0101takas (stories of the various rebirths of Buddha)\nin collaboration with the late Prof. Max M\u00fcller, of Oxford.\n\nLater, in December, 1910, she sent me leaves from the Bodhi tree at\nAnuradhapura, the sacred city of the Buddhists, where there are ruins of\nancient palaces and temples, and where stands that Bodhi tree which\nMahinda, the first Buddhist apostle in Ceylon, is said to have planted\nfrom a branch of the sacred Bodhi tree in Buddhagaya under which Buddha\nattained enlightenment.\n\nWith regard to customs, habits and usages at princely courts I received\ninformation, though to be sure referring mainly to Java, through Prince\nPaku Alam, his uncle Prince Noto, his sisters and other relatives, all\nof whom talked Dutch fluently with Fr\u00e4ulein von Kerckhoff. She was also\nkind enough to send me all the interesting photographs she could find of\nfamous Indian temples and ruins, views of native life, types and\nlandscapes, pictures of the newly excavated temple ruins of Sarnath,\nwhere Buddha first preached after attaining enlightenment, and\nparticularly also of the splendid temple of Boro-Budur. (She also went\nto Japan in search of traces of Buddhism for me).\n\nBy means of the Hagenbeck Indian ethnological exposition (Oct. 1911, in\nMunich) I was able to study types of the different Indian races and\ncastes from nature, and this in addition to a personal observation of\nthe features of Indians in the harbors of Genoa and Venice enabled me to\ndraw my figures according to nature from genuine Indian models.\n\nHowever, all these studies slightly influenced the externalities only of\nthe whole series of pictures, for the knowledge obtained by detailed\nstudy had been covered to a remarkable extent at the beginning when I\nmade my first sketches on the first inspiration. Still they have proved\nof great value to me since they gave me the assurance that historical\nfidelity has been preserved in my work.\n\nMunich, Bavaria.\n\nOLGA KOPETZKY.\n\n\n[1] Two volumes, 1896, Published by order of the Secretary of State for\nIndia in Council.\n\n[2] Chicago, Open Court Publishing Company.\n\nDuring the time of printing \"The Gospel of Buddha\" the following\nvaluable works on Indian art have come under my notice:\n\n\u0100nanda K. Coomaraswamy: The Arts and Crafts of India and Ceylon. E.B.\nHavell: The Ideals of Indian Art; Indian Sculpture and Painting. Dr.\nCurt Glaser: Die Kunst Ost-Asiens (Leipzig, Insel-Verlag).\n\n\n\n\n<pre id=\"pg-footer\">","title":"The Gospel of Buddha, Compiled from Ancient Records","tradition":"scripture-revelation","translated_text":null,"word_count":87529}