CX)RNELL UNIVERSITY 
 
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 ITHACA, N. Y. 14853 
 
 ^^S UNDERGRADUATE 
 LIBRARY 
 

 DATE DUE 
 
 fKaitoisRr"*(j.fe 
 
 ^ ' '^' ^^^'""TmyNu 
 
 PKINTED IN U.S.A. 
 
Cornell University 
 Library 
 
 The original of tiiis book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924014683878 
 
THE GOSPEL 
 OF BUDDHA 
 
 COMPILED FROM ANCIENT RECORDS 
 
 BY 
 
 PAUL CARUS 
 
 ILLUSTRATED 
 
 BY 
 
 O. KOPETZKY 
 
 URJS 
 
 -'Ui\/^f^Y 
 
 CHICAGO AND LONDON 
 
 THE OPEN COURT PUBLISHING COMPANY 
 
 1915 
 
PREFACE. 
 
 THIS booklet needs no preface for those who are fam- 
 iliar with the sacred books of Buddhism, which have 
 been made accessible to the Western world by the in- 
 defatigable zeal and industry of scholars like Beal, Bigandet, 
 Biihler, Burnouf, Childers, Alexander Csoma, Rhys Davids, 
 Dutoit, Eitel, Fausboll, Foucaux, Francke, Edmund Hardy, 
 Spence Hardy, Hodgson, Charles R. Lanman, F. Max MiiUer, 
 Karl Eugen Neumann, Oldenberg, Pischel, Schiefner, Senart, 
 Seidenstucker, Bhikkhu Nyanatiloka, D. M. Strong, Henry 
 Clarke Warren, Wassiljew, Weber, Windisch, Winternitz &c. 
 To those not familiar with the subject it may be stated that 
 the bulk of its contents is derived from the old Buddhist 
 canon. Many passages, and indeed the most important ones, 
 are hteraUy copied in translations from the original texts. 
 Some are rendered rather freely in order to make them 
 intelligible to the present generation; others have been re- 
 arranged; and stiU others are abbreviated. Besides the three 
 introductory and the three concluding chapters there are 
 
only a few purely original additions, which, however, are 
 neither mere literary embellishments nor deviations from 
 Buddhist doctrines. Wherever the compiler has adimtted 
 modernization he has done so with due consideration and 
 always in the spirit of a legitimate development. Additions 
 and modifications contain nothing but ideas for which proto- 
 types can be found somewhere among the traditions of 
 Buddhism, and have been introduced as elucidations of its 
 main principles. 
 
 The best evidence that this book characterizes the spirit 
 of Buddhism correctly can be found in the welcome it 
 has received throughout the entire Buddhist world. It has 
 even been officially introduced in Buddhist schools and 
 temples of Japan and Ceylon. Soon after the appearance 
 of the first edition of 1894 the Right Rev. Shaku Soyen, a 
 prominent Buddhist abbot of Kamakura, Japan, had a Japanese 
 translation made by Teitaro Suzuki, and soon afterwards a 
 Chinese version was made by Mr. Ohara of Otzu, the 
 talented editor of a Buddhist periodical, who in the mean- 
 time has unfortunately met with a premature death. In 
 1895 the Open Court Pubhshing Company brought out a 
 German edition by E. F. L. Gauss, and Dr. L. de Milloue, 
 the curator of the Musee Guimet, of Paris, followed with a 
 French translation. Dr. Federigo Rodriguez has translated the 
 book into Spanish and Felix Orth into Dutch. The privilege 
 of translating the book into Russian, Czechic, Itahan, also 
 into Siamese and other Oriental tongues has been granted, 
 but of these latter the pubUshers have received only a 
 version in the Urdu language, a dialect of eastern India. 
 
 VI 
 
Inasmuch as twelve editions of the Gospel of Buddha have 
 been exhausted and the plates are worn out, the publishers 
 have decided to bring out an edition de luxe and have 
 engaged Miss Olga Kopetzky, of Munich, to supply illus- 
 trations. The artist has undertaken the task methodically 
 and with great zeal. She has studied in the Ajanta caves 
 the Buddhist paintings and sculptures and other monu- 
 ments of Gandhara. Thus the drawings faithfully reflect 
 the spirit of the classical period of Buddhist art. 
 
 For those who want to trace the Buddhism of this book 
 to its fountainhead, a table of reference has been added, 
 which indicates as briefly as possible the main sources of 
 the various chapters and points out the paralleHsms with 
 Western thought, especially in the Christian Gospels. 
 
 Buddhism, like Christianity, is spHt up into innumerable 
 sects, and these sects not infrequently cling to their sec- 
 tarian tenets as being the main and most indispensable 
 features of their religion. The present book follows none 
 of the sectarian doctrines, but takes an ideal position upon 
 which all true Buddhists may stand as upon common 
 ground. Thus the arrangement into a harmonious and 
 systematic form is the main original feature of this Gospel 
 of Buddha. Considering the bulk of the various details of 
 the Buddhist canon, however, it must be regarded as a 
 mere compilation, and the aim of the compiler has been 
 to treat his material in about the same way as he thinks 
 
 VII 
 
that the author of the Fourth Gospel of the New Testa- 
 ment utilized the accounts of the life of Jesus of Nazareth. 
 He has ventured to present the data of the Buddha's life 
 in the light of their religio-philosophical importance; he has 
 cut out most of their apocryphal adornments, especially 
 those in which the Northern traditions abound, yet he did 
 not deem it wise to shrink from preserving the marvellous 
 that appears in the old records, whenever its moral seemed 
 to justify its mention; he only pruned away the exuberance 
 of wonder which delights in relating the most incredible 
 things, apparently put on to impress while in fact they 
 can only tire. Miracles have ceased to be a religious test; 
 yet the belief in the miraculous powers of the Master still 
 bears witness to the holy awe of the first disciples and 
 reflects their religious enthusiasm. 
 
 Lest the fiindamental idea of the Buddha's doctrines be 
 misunderstood, the reader is warned to take the term "self" 
 in the sense in which the Buddha uses it. The "self" of 
 man translates the word atman which can be and has 
 been understood, even in the Buddhist canon, in a sense 
 to which the Buddha would never have made any objection. 
 The Buddha denies the existence of a "self" as it was 
 commonly understood in his time; he does not deny man's 
 mentality, his spiritual constitution, the importance of his 
 personality, in a word, his soul. But he does deny the 
 mysterious ego-entity, the atman^ in the sense of a kind 
 of soul-monad which by some schools was supposed to 
 reside behind or within man's bodily and psychical activity 
 
 VIII 
 
as a distinct being, a kind of thing-in-itself, and a meta- 
 physical agent assmned to be the sovil. 
 
 Buddhism is monistic. It claims that man's soul does 
 not consist of two things, of an atman (self) and of a 
 manas (mind or thoughts), but that there is one reahty, 
 our thoughts, our mind or manas, and this manas con- 
 stitutes the soul. Man's thoughts, if anything, are his self, 
 and there is no atman, no additional and separate "self" 
 besides. Accordingly, the translation of atman by "soul", 
 which would imply that the Buddha denied the existence 
 of the soul, is extremely misleading. 
 
 Representative Buddhists, of different schools and of 
 various countries, acknowledge the correctness of the view 
 here taken, and we emphasize especially the assent of 
 Southern Buddhists because they have preserved the tra- 
 dition most faithfully and are very punctilious in the state- 
 ment of doctrinal points. 
 
 '■'■The Buddhist, the Organ of the Southern Church 
 of Buddhism," writes in a review of The Gospel of 
 
 Buddha: 
 
 "The eminent feature of the work is its grasp of the 
 difficult subject and the clear enunciation of the doctrine 
 of the most puzzhng problem of atman, as taught in 
 Buddhism. So far as we have examined the question of 
 atman ourselves from the works of the Southern canon, 
 the view taken by Dr. Paul Cams is accurate, and we 
 venture to think that it is not opposed to the doctrine of 
 Northern Buddhism." 
 
 IX 
 
This tf/7/;/7»-superstition, so common not only in India, 
 but all over the world, corresponds to man's habitual 
 egotism in practical life. Both are illusions growing out or 
 the same root, which is the vanity of worldliness, inducmg 
 man to believe that the purpose of his life lies in his self. 
 The Buddha proposes to cut off entirely all thought of 
 self, so that it will no longer bear fruit. Thus Nirvana 
 is an ideal state, in which man's soul, after being cleansed 
 from all selfishness, hatred and lust, has become a habitation 
 of the truth, teaching him to distrust the allurements of 
 pleasure and to confine all his energies to attending to the 
 duties of life. 
 
 The Buddha's doctrine is not negativism. An investig- 
 ation of the nature of man's soul shows that, while there 
 is no atman or ego-entity, the very being of man consists 
 in his karma, his deeds, and his karma remains untouched by 
 death and continues to live. Thus, by denying the existence 
 of that which appears to be our soul and for the destruction 
 of which in death we tremble, the Buddha actually opens 
 (as he expresses it himself) the door of immortality to 
 mankind; and here lies the corner-stone of his ethics and 
 also of the comfort as well as the enthusiasm which his 
 religion imparts. Any one who does not see the positive 
 aspect of Buddhism, will be unable to understand how it 
 could exercise such a powerftil influence upon millions 
 and millions of people. 
 
 The present volume is not designed to contribute to 
 the solution of historical problems. The compiler has 
 studied his subject as well as he could under the circum- 
 
 X 
 
stances, but he does not intend here to offer a scientific 
 production. Nor is this book an attempt at popularizing 
 the Buddhist religious writings, nor at presenting them in 
 a poetic shape. If this Gospel of Buddha helps people 
 to comprehend Buddhism better, and if in its simple style 
 it impresses the reader with the poetic grandeur of the 
 Buddha's personahty, these effects must be counted as in- 
 cidental; its main pvirpose lies deeper still. The present 
 book has been written to set the reader thinking on the 
 rehgious problems of to-day. It sketches the picture of a 
 rehgious leader of the remote past with the view of making 
 it bear upon the Uving present and become a factor in the 
 formation of the future. 
 
 It is a remarkable fact that the two greatest rehgions of 
 the world, Christianity and Buddhism, present so many 
 striking coincidences in the philosophical basis as well as 
 in the ethical applications of their faith, while their modes 
 of systematizing them in dogmas are radically different; 
 and it is difficult to understand why these agreements 
 should have caused animosity, instead of creating sentiments 
 of friendship and good-will. Why should not Christians 
 say with Prof F. Max Miiller: "If I do find in certain 
 Buddhist works doctrines identically the same as in Christi- 
 anity, so far from being frightened, I feel dehghted, for 
 surely truth is not the less true because it is beheved by 
 the majority of the human race." 
 
 XI 
 
The main trouble arises from a wrong conception of 
 Christianity. There are many Christians who assume that 
 Christianity alone is in the possession of truth and that 
 man could not, in the natural way of his moral evolution, 
 have obtained that nobler conception of life which enjoins 
 the practice of a universal good-will towards both friends 
 and enemies. This narrow view of Christianity is refuted 
 by the mere existence of Buddhism. 
 
 Must we add that the lamentable exclusiveness that pre- 
 vails in many Christian churches, is not based upon Scrip- 
 tural teachings, but upon a wrong metaphysics? 
 
 All the essential moral truths of Christianity, especially 
 the principle of a universal love, of the eradication of 
 hatred, are in our opinion deeply rooted in the nature of 
 things, and do not, as is often assumed, stand in contra- 
 diction to the cosmic order of the world. Further, some 
 doctrines of the constitution of existence have been for- 
 mulated by the church in certain symbols, and since these 
 symbols contain contradictions and come in conflict with 
 science, the educated classes are estranged from religion. 
 Now, Buddhism is a rehgion which knows of no super- 
 natural revelation, and proclaims doctrines that require no 
 other argument than the "come and see." The Buddha 
 bases his rehgion solely upon man's knowledge of the 
 nature of things, upon provable truth. Thus, we trust 
 that a comparison of Christianity with Buddhism will be a 
 great help to distinguish in both rehgions the essential from 
 the accidental, the eternal from the transient, the truth 
 from the allegory in which it has found its symboHc ex- 
 
 XII 
 
pression. We are anxious to press the necessity of dis- 
 criminating between the symbol and its meaning, between 
 dogma and religion, between metaphysical theories and 
 statements of fact, between man-made formulas and eternal 
 truth. And this is the spirit in which we offer this book 
 to the public, cherishing the hope that it will help to 
 develop in Christianity not less than in Buddhism the 
 cosmic religion of truth. 
 
 The strength as well as the weakness of original Buddhism 
 lies in its philosophical character, which enabled a thinker, 
 but not the masses, to understand the dispensation of the 
 moral law that pervades the world. As such, the original 
 Buddhism has been called by Buddhists the little vessel of 
 salvation, or Hinayanaj for it is comparable to a small boat 
 on which a man may cross the stream of worldUness, so 
 as to reach the shore of Nirvana. Following the spirit of 
 a missionary propaganda, so natural to rehgious men who 
 are earnest in their convictions, later Buddhists popularized 
 the Buddha's doctrines and made them accessible to the 
 multitudes. It is true that they admitted many mythical and 
 even fantastic notions, but they succeeded nevertheless 
 in bringing its moral truths home to the people who could 
 but incompletely grasp the philosophical meaning of the 
 Buddha's reUgion. They constructed, as they called it, a 
 large vessel of salvation, the Mahayana, in which the multi- 
 tudes would find room and could be safely carried over. 
 Although the Mahayana unquestionably has its shortcomings, 
 it must not be condemned offhand, for it serves its pur- 
 pose. Without regarding it as the final stage of the re- 
 
 XIII 
 
ligious development of the nations among which it prevails, 
 we must concede that it resulted from an adaptation to 
 their condition and has accomphshed much to educate 
 them. The Mahayana is a step forward in so far as it 
 changes a philosophy into a religion, and attempts to preach 
 doctrines that were negatively expressed, in positive pro- 
 positions. 
 
 Far from rejecting the reUgious zeal which gave rise to 
 the Mahayana in Buddhism, we can still less join those 
 who denounce Christianity on account of its dogmatology 
 and mythological ingredients. Christianity has certainly 
 had and still has a great mission in the evolution of man- 
 kind. It has succeeded in imbviing with the religion of 
 charity and mercy the most powerful nations of the world, 
 to whose spiritual needs it is especially adapted. It ex 
 tends the blessings of universal good-will with the least 
 possible amount of antagonism to the natural selfishness 
 that is so strongly developed in the Western races. Christi- 
 anity is the religion of love made easy. This is its advantage, 
 which, however, is not without its drawbacks. Christian- 
 ity teaches charity without dispelling the ego-illusion; and 
 in this sense it surpasses even the Mahayana: it is still 
 more adapted to the needs of multitudes than a large vessel 
 fitted to carry over those who embark on it: it is com- 
 parable to a grand bridge, a Mahasetu, on which a child 
 who has no comprehension as yet of the nature of self 
 can cross the stream of self-hood and worldly vanity. 
 
 A comparison of the many striking agreements between 
 Christianity and Buddhism may prove fatal to sectarian 
 
 XIV 
 
conceptions of either religion, but will in the end help to 
 mature our insight into the true significance of both. It 
 will bring out a nobler faith which aspires to be the cos- 
 mic religion of universal truth. 
 
 Let us hope that this Gospel of Buddha will serve both 
 Buddhists and Christians as a help to penetrate further 
 into the spirit of their faith, so as to see its full height, 
 length and breadth. 
 
 Above any Hinayana, Mahayana, and Mahasetu is the 
 
 Religion of Truth. 
 
 Paul Carus. 
 
 Qit^ 
 
 XV 
 
u as « in r«mor. 
 
 ai as in eye. 
 
 au as o-cp in how. 
 
 n as ny. 
 
 jfi as dny. 
 
 nn as »-ny. 
 
 ch as ch in chnrch. 
 
 cch as ch-ch in rifA chance. 
 
 PRONUNCIATION. 
 
 Pronounce: 
 
 a as the Italian and German 
 
 short a. 
 a as in father, 
 e as f in eight, 
 i as 2 in hit. 
 i as / in machine. 
 o as in home, 
 u as 00 in good. 
 Note that o and e are always long, 
 s, j, y, and other letters, as usual in English words. 
 Double consonants are pronounced as two distinct sounds, e. g., ka'm- 
 nia, not ka'tna. 
 
 The h after /, b, k, g, t, d is audible as in dui Aim, be^ Aer, bric^ 
 Aouse, an* Aill. Pronounce Tat-hagata, not Ta-thagata. 
 
 To the average European it is difficult to catch, let alone to imitate, 
 the difference of sound between dotted and non-dotted letters. All those 
 who are desirous for Information on this point must consult Sanskrit 
 and Pali grammars. 
 
 Lest the reader be unnecessarily bewildered with foreign-looking dots 
 and signs, which after all are no help to him, all dotted t, d, rti, n, and 
 italicized t, d, m, n have been replaced in the text of the book by t, 
 d, m, n, ii, fin, dotted r and italicized s have been transcribed by ny, 
 nny, ri, and sh, while the Glossary preserves the more exact transcription. 
 We did not follow the spelling of the Sacred Books of the East, where 
 it must be misleading to the uninitiated, especially when they write itali- 
 cized K to denote spelling of the English sound ch, and italicized g to 
 denote j. Thus we write "raja," not "raja," and "Chunda," not "ATunda." 
 
 XVI 
 
'■mm '"^^ {{wmm. t4^ 
 
 
 TABLE OF CONTENTS. 
 
 INTRODUCTION. 
 
 PAGE 
 
 I. Rejoice i 
 
 II. Samsara and Nirvana 2 
 
 III. Truth the Saviour S 
 
 PRINCE SIDDHATTHA BECOMES BUDDHA. 
 
 IV. The Bodhisatta's Birth 7 
 
 V. The Ties of Life \ 13 
 
 VI. The Three Woes 14 
 
 VII. The Bodhisatta's Renunciation 19 
 
 VIII. King Bimbisara U 
 
 IX. The Bodhisatta's Search 19 
 
 X. Uruvela, the Place of Mortification 34 
 
 XI. Mara, the Evil One 36 
 
 XII. Enlightenment 39 
 
 XIII. The First Converts 41 
 
 XrV. Brahma's Request 4 
 
 THE FOUNDATION OF THE KINGDOM OF 
 RIGHTEOUSNESS. 
 
 XV. Upaka 47 
 
 XVI. The Sermon at Benares 49 
 
 XVII 
 
PAGE 
 
 XVII. The Sangha ^^ 
 
 XVIII. Yasa, the Youth of Benares . .- ^* 
 
 XIX. Kassapa ^^ 
 
 XX. The Sermon at Rajagaha ^^ 
 
 XXI. The King's Gift ^9 
 
 XXII. Sariputta and Moggallana 7° 
 
 XXIII. Anathapindika - • • ^i 
 
 XXIV. The Sermon on Charity 7S 
 
 XXV. Jetavana 7^ 
 
 XXVI. The Three Characteristics and the Uncreate .... 8o 
 
 XXVII. The Buddha's Father 82 
 
 XXVIII. Yasodhara 8+ 
 
 XXIX. Rahula 86 
 
 CONSOLIDATION OF THE BUDDHA'S RELIGION. 
 
 XXX. Jivaka, the Physician 89 
 
 XXXI. The Buddha's Parents Attain Nirvana 91 
 
 XXXII. Women Admitted to the Sangha 9^ 
 
 XXXIII. The Bhikkhus' Conduct Toward Women 93 
 
 XXXIV. Visakha 94 
 
 XXXV. The Uposatha and Patimokkha 98 
 
 XXXVI. The Schism 100 
 
 XXXVII. The Re-establishment of Concord 103 
 
 XXXVIII. The Bhikkhus Rebuked 109 
 
 XXXK. Devadatta no 
 
 XL. Name and Form 112 
 
 XLL The Goal 118 
 
 XLII. Miracles Forbidden 1 1 9 
 
 XLIII. The Vanity of Worldliness 1 1 1 
 
 XLFV. Secrecy and Publicity 123 
 
 XLV. The Annihilation of Suffering 124 
 
 XL VI. Avoiding the Ten Evils 126 
 
 XL VII. The Preacher's Mission 127 
 
 THE TEACHER. 
 
 XL VIII. The Dhammapada 131 
 
 XLIX. The Two Brahmans 130 
 
 L. Guard the Six Quarters 14^ 
 
 LI. Simha's Question Concerning Annihilation 14 j 
 
 xvm 
 
PAGE 
 
 LII. All Existence is Spiritual 151 
 
 LIII. Identity and Non-Identity 152 
 
 LIV. The Buddha Omnipresent 160 
 
 LV. One Essence, One Law, One Aim 163 
 
 LVI. The Lesson Given to Rahula 1 6 j 
 
 LVII. The Sermon on Abuse 167 
 
 LVIII. The Buddha Replies to the Deva 168 
 
 LIX. Words of Instruction 170 
 
 LX. Amitabha 172 
 
 LXI. The Teacher Unknown 177 
 
 PARABLES AND STORIES. 
 
 LXII. Parables 179 
 
 LXIII. The Widow's Two Mites and the Parable of the 
 
 Three Merchants 179 
 
 LXIV. The Man Born Blind 181 
 
 LXV. The Lost Son 182 
 
 LXVI. The Giddy Fish 183 
 
 LXVII. The Cruel Crane Outwitted 184 
 
 LXVIIL Four Kinds of Merit 186 
 
 LXIX. The Light of the World 187 
 
 LXX. , Luxurious Living 188 
 
 LXXI. The Communication of Bliss 189 
 
 LXXII. The Listless Fool 190 
 
 LXXIIL Rescue in the Desert 191 
 
 LXXIV. The Sower 194 
 
 LXXV. The Outcast 19S 
 
 LXXVI. The Woman at the Well 196 
 
 LXXVII. The Peacemaker i97 
 
 LXXVIII. The Hungry Dog 198 
 
 LXXIX. The Despot 199 
 
 LXXX. Vasavadatta 200 
 
 LXXXI. The Marriage-Feast in Jambunada 202 
 
 LXXXII. A Party in Search of a Thief 206 
 
 LXXXIII. In the Realm of Yamaraja 206 
 
 LXXXIV. The Mustard Seed 209 
 
 LXXXV. Following the Master Over the Stream 212 
 
 LXXXVI. The Sick Bhikkhu 213 
 
 LXXXVII. The Patient Elephant 2 1 y 
 
 XIX 
 
THE LAST DAYS. page 
 
 LXXXVIII. The Conditions of Welfare ^'9 
 
 LXXXIX. Sariputta's Faith ^^' 
 
 XC. PataUputta **3 
 
 XCI. The Mirror of Truth ^*^ 
 
 XCII. Ambapall *^7 
 
 XCIII. The Buddha's Farewell Address ^3^ 
 
 XCIV. The Buddha Announces His Death ^35 
 
 XCV. Chunda, the Smith ^37 
 
 XCVI. Metteyya ^+i 
 
 XCVII. The Buddha's Final Entering Into Nirvana . . . . i4J 
 
 CONCLUSION. 
 
 XCVm. The Three PersonaHties of the Buddha iJi 
 
 XCDC. The Purpose of Being ^S^ 
 
 C. The Praise of All the Buddhas ijS 
 
 Table of Reference ^^° 
 
 Abbreviations in the Table of Reference i<S8 
 
 Glossary of Names and Terms ^71 
 
 Index 288 
 
 Remarks on the illustrations of the Gospel of Buddha .... 307 
 
 XX 
 
fQ}<i Gofpt] of ^uM)3. 
 
 xllaftnted. 
 
 by 
 
 ^ry. 
 
 o-b 
 
 •■0 
 

 .--..-^ 
 
 
 

INTRODUCTION. 
 
 I. 
 
 REJOICE! 
 
 REJOICE at the glad tidings! The Buddha, 
 our Lord, has found the root of all evilj 
 he has shown us the way of salvation. i 
 
 The Buddha dispels the illusions of our mind 
 and redeems us from the terror of death. z 
 
 The Buddha, our Lord, brings comfort to the 
 weary and sorrow-laden; he restores peace to 
 those who are broken down under the burden 
 of life. He gives courage to the weak when 
 they would fain give up self-reliance and hope. 3 
 
 Ye that suffer from the tribulations of life, 
 ye that have to struggle and endure, ye that 
 yearn for a life of truth, rejoice at the glad 
 tidings! 4 
 
 There is balm for the wounded, and there 
 is bread for the hungry. There is water for 
 
the thirsty, and there is hope for the despairing. There is 
 light for those in darkness, and there is inexhaustible blessing 
 for the upright. 5 
 
 Heal your wounds, ye wounded, and eat your fill, ye 
 hungry. Rest, ye weary, and ye who are thirsty quench 
 your thirst. Look up to the Hght, ye that sit in darkness; 
 be full of good cheer, ye that are forlorn. (> 
 
 Trust in truth, ye that love the truth, for the kingdom 
 of righteousness is founded upon earth. The darkness of 
 error is dispelled by the hght of truth. We can see our 
 way and take firm and certain steps. 7 
 
 The Buddha, our Lord, has revealed the truth. 8 
 
 The truth cures our diseases and redeems us from per- 
 dition; the truth strengthens us in life and in death; the 
 truth alone can conquer the evils of error. 9 
 
 Rejoice at the glad tidings! 10 
 
 n. 
 
 samsAra and nirvana. 
 
 Look about and contemplate life! i 
 
 -^ Everything is transient and nothing endures. There is 
 birth and death, growth and decay; there is combination 
 and separation. z 
 
 The glory of the world is like a flower: it stands in full 
 bloom in the morning and fades in the heat of the day. 3 
 
 Wherever you look, there is a rushing and a struggling, 
 and an eager pursuit of pleasure. There is a panic flight 
 from pain and death, and hot are the flames of burning 
 desires. The world is vanity fair, full of changes and 
 transformations. All is Samsara. 4 
 
 Is there nothing permanent in the world? Is there in 
 the universal turmoil no resting-place where our troubled 
 heart can find peace? Is there nothing everlasting? 5 
 
Oh, that we co\ild have cessation of anxiety, that our 
 burnin g desires^ would be extinguished! When shalPSe 
 nund becoine~tranquil and composed? 6 
 
 The Buddha, our Lord, was grieved at the ills of life. 
 He saw the vanity of worldly happiness and sought salva- 
 tion in the one thing that will not fade or perish, but will 
 abide for ever and ever. j 
 
 Ye who long for life, know that immortality is hidden/ 
 in transiency. Ye who wish for happiness without the sting [ 
 of regret, lead a life of righteousness. Ye who yearn for n^ 
 riches, receive treasures that are eternal. Truth is wealth, J 
 and a life of truth is happiness. 8 
 
 All compounds will be dissolved again, but the verities 
 which determine all combinations and separations as laws 
 of nature endure for ever and aye. Bodies fall to dust, but 
 the truths of the mind will not be destroyed. 9 
 
 Truth knows neither birth nor death; it has no begin- 
 ning" and no end. Welcome the truth. The truth is the 
 immortal part of mind. i o 
 
 Estabhsh the truth in your mind, for the truth is the 
 image of the eternal; it portrays the immutable; it reveals 
 the everTasting; the truth gives unto mortals the boon of 
 immortsEtyr^ 1 1 
 
 The Buddha has proclaimed., the truth; let the truth of 
 the Buddha dwell in your hearts. Extinguish in yourselves 
 every desire that antagonizes the Buddha, and in the per- 
 fection of your spiritual growth you will become like unto 
 him. li 
 
 That of your heart which cannot or will not develop into 
 Buddha must perish, for it is mer e illusio n and unreaj; it is 
 the source of your error; it is the cause of yovir misery. 13 
 
 You attain to immortality , by filling your minds with 
 truth. Therefore, become like unto vessels fit to receive 
 the Master's words. Cleanse yourselves of. evil and sanctify 
 your lives. There is no other way of reaching truth. 14 
 
 1* 5 
 
Learn to distinguish between Self and Truth. Self is the 
 cause'of selfishness and the source of evil; truth cleaves to no 
 self; it is universal and leads to justice and righteousness. 1 5 
 
 Self, that which seems to those who love their self as 
 their being, is not the eternal, the everlasting, the imperish- 
 able. Seek not self, but seek the truth. 16 
 
 If we liberate our souls from our petty selves, wish no 
 ill to others, and become clear as a crystal diamond re- 
 flecting the light of truthT^what a radiant picture will ap- 
 pear in us mirroring things as they are, without the admixture 
 of burning desires, without the distortion of erroneous 
 illusion, without the agitation of clinging and unrest. 17 
 
 Yet ye love self and will not abandon self-love. So be 
 it, but then, verily, ye should learn to distinguish between 
 the false self and the true self The ego with all its ego- 
 tism is the false self It is an unreal illusion and a perishable 
 combination. He only who identifies his self with the truth 
 will attain Nirvalia; and he who has entered Nirvana has 
 attained Buddhahood; he has acquired the highest good, 
 he has become eternal and immortal. 18 
 
 AH compound things shall be dissolved again, worlds 
 will break to pieces and our individuaUties will be scat- 
 tered; but the words of the Buddha will remain for ever. 19 
 
 The extinction of self is salvation; the annihilation of 
 
 self is the condition of enlightenment; the blotting out of 
 self is Nirvana. ' ' Happy is he who has ceased to live for 
 pleasure and rests in the truth. Verily his composure and 
 tranquillity of mind are the highest bliss. 20 
 
 Let us take our refuge in the Buddha, for he has found 
 the everlasting in the transient. Let us take our refuge in 
 that which is the immutable in the changes of existence. 
 Let us take our refuge in the truth that is established 
 through the enUghtenment of the Buddha. Let us take our 
 refuge in the community of those who seek the truth and 
 endeavor to live in the truth. 21 
 
 4 
 
III. 
 
 TRUTH THE SAVIOUR. 
 
 The things of the world and its inhabitants are subject 
 to change. They are combinations of elements that ex- 
 isted before, and all living creatures are what their past 
 actions made them; for the law of cause and effect is uni- 
 form and without exception. i 
 
 But in the changing things there is a constancy of law, 
 and when the lawjs^ seen there is truth.' The truth lies 
 hidden In SamMrj as the permanent in its changes. ^ 
 
 Truth desires to appear; truth longs to become conscious; 
 truth strives to know itself 3 
 
 There is truth in the stone, for thfe stone is here; and 
 no power in the world, no god, no man, no demon, 
 can destroy its existence. But the stone has no conscious- 
 ness. 4 
 
 There is truth in the plant and its hfe can expand; the 
 plant grows and blossoms and bears fruit. Its beauty is 
 marvellous, but it has no consciousness. j 
 
 There is truth in the animal; it moves about and per- 
 ceives its surroundings; it distinguishes and learns to choose. 
 There is consciousness, but it is not yet the consciousness 
 of Truth. It is a consciousness of self only. 6 
 
 The consciousness of self dims the eyes of the mind 
 and hides the truth." It is the origin of error, it is the source 
 of illusion, it is the germ of evil. 7 
 
 Self begets selfishness. There is no evil but what flows 
 from self There is no wrong but what is done by the 
 assertion of self. 8 
 
 Self is the beginning of all hatred, of iniquity and slander, 
 of impudence and indecency, of theft and robbery, of op- 
 pression and bloodshed. Self is Mara, the tempter, the evil- 
 doer, the creator of mischief. 9 
 
V^i 
 
 Self entices with pleasures. Self promises a fairy's para- 
 dise. Self is the veil of Maya, the enchanter. But the 
 pleasures of self are unreal, its paradisian labyrinth is the 
 road to misery, and its fading beauty Idndles the flames of 
 desires that never can be satisfied. lo 
 
 Who shall deliver us from the power of self? Who shall 
 save us from misery? Who shall restore us to a life of 
 blessedness? ^ ^ 
 
 There is misery in the world of Samsara; there is much 
 misery and pain. But greater than all the misery is the 
 bliss of truth. Truth gives peace to the yearning mind; it 
 conquers error; it quenches the flames of desires; it leads 
 to Nirvana. n 
 
 Blessed is he who has found the peace of Nirvana. He 
 is at rest in the struggles and tribulations of life; he is above 
 all changes; he is above birth and death; he remains unaf- 
 fected by the evils of life. 1 3 
 
 Blessed is he who has found enlightenment. He con- 
 quers, although he may be wounded; he is glorious and 
 happy, although he may suffer; he is strong, although he 
 may break down under the burden of his work; he is im- 
 mortal, although he may die. The essence of his being is 
 purity and goodness. 14 
 
 Blessed is he who has attained the sacred state of Bud- 
 dhahood, for he is fit to work out the salvation of his fellow- 
 beings. The truth has taken its abode in him. Perfect wis- 
 dom illumines his understanding, and righteousness ensouls 
 the purpose of all his actions. 15 
 
 The truth is a living power for good, indestructible and 
 invincible! Work the truth out in your mind, and spread 
 it among mankind, for truth alone is the saviour from evil 
 and misery. The Buddha has found the truth and the truth 
 has been proclaimed by the Buddha! Blessed be the 
 Buddha! id 
 
. -1 
 
 ^1 
 
 wc 
 
 j2/ 
 
 PRINCE SIDDHATTHA 
 BECOMES BUDDHA. 
 
 IV. 
 THE BODfflSATTA'S BIRTH. 
 
 THERE was in Kapilavatthu a Sakya 
 king, strong of purpose and rever- 
 enced by all men, a descendant of the 
 Okkakas, who call themselves Gotama, 
 and his name was Suddhodana or Pure- 
 Rice. I 
 His wife Maya-devi was beautifiil as 
 the water-lily and pure in mind as the 
 
lotus. As the Queen of Heaven, she lived on earth, un- 
 tainted by desire, and immaculate. 2 
 
 The king, her husband, honored her in her holiness, and 
 the spirit of truth, glorious and strong in his wisdom like 
 unto a white elephant, descended upon her. 3 
 
 When she knew that the hour of motherhood was near, 
 she asked the king to send her home to her parents; and 
 Suddhodana, anxious about his wife and the child she 
 would bear him, willingly granted her request. 4 
 
 At Lumbini there is a beautifiil grove, and whenMaya- 
 devi passed through it the trees were one mass of fragrant 
 flowers and many birds were warbling in their branches. 
 The Queen, wishing to stroll through the shady walks, left 
 her golden palanquin, and, when she reached the giant Sala 
 tree in the midst of the grove, felt that her hour had come. 
 She took hold of a branch. Her attendants hung a curtain 
 about her and retired. When the pain of travail came upon 
 her, four pvire-minded angels of the great Brahma held out 
 a golden net to receive the babe, who came forth from 
 her right side like the rising sun bright and perfect. 5 
 
 The Brahma-angels took the child and placing him be- 
 fore the mother said: "Rejoice, O queen, a mighty son has 
 been born unto thee." 6 
 
 At her couch stood an aged woman imploring the heav- 
 ens to bless the child. 7 
 
 All the worlds were flooded with light. The blind re- 
 ceived their sight by longing to see the coming glory of 
 the Lord; the deaf and dumb spoke with one another of 
 the good omens indicating the birth of the Buddha to be. 
 The crooked became straight; the lame walked. All pris- 
 oners were freed from their chains and the fires of all the 
 hells were extinguished. 8 
 
 No clouds gathered in the skies and the polluted streams 
 became clear, whilst celestial music rang through the air 
 and the angels rejoiced with gladness. With no selfish or 
 
partial joy but for the sake of the law they rejoiced, for 
 creation engulfed in the ocean of pain was now to obtain 
 release. 9 
 
 The cries of beasts were hushedj all malevolent beings 
 received a loving heart, and peace reigned on earth. Mara, 
 the evil one, alone was grieved and rejoiced not. 10 
 
 The Naga Idngs, earnestly desiring to show their reve- 
 rence for the most excellent law, as they had paid honor 
 to former Buddhas, now went to greet the Bodhisatta. They 
 scattered before him mandara flowers, rejoicing with heart- 
 felt joy to pay their religious homage. n 
 
 The royal father, pondering the meaning of these signs, 
 was now full of joy and now sore distressed. i ^ 
 
 The queen mother, beholding her child and the com- 
 motion which his birth created, felt in her timorous heart 
 the pangs of doubt. 1 3 
 
 Now the rewas at that time in a grove near Lumbini Asita, 
 a rishi, leading the life of a hermit. He was a Brahman of 
 dignified mien, famed not only for wisdom and scholarship, 
 but also for his skill in the interpretation of signs. And 
 the king invited him to see the royal babe. 14 
 
 The seer, beholding the prince, wept and sighed deeply. 
 And when the Idng saw the tears of Asita he became alarmed 
 and asked: "Why has the sight of my son caused thee 
 grief and pain?" 1 5 
 
 But Asita's heart rejoiced, and, knowing the king's mind 
 to be perplexed, he addressed him, saying: 16 
 
 "The king, like the moon when fioll, should feel great 
 joy, for he has begotten a wondrously noble son, 17 
 
 "I do not worship Brahma, but I worship this child; and 
 the gods in the temples will descend from their places of 
 honor to adore him. 18 
 
 "Banish all anxiety and doubt. The spiritual omens 
 manifested indicate that the child now born will bring de- 
 liverance to the whole world. 19 
 
"Recollecting that I myself am old, on that account I could 
 not hold my tears; for now my end is coming on and I 
 shall not see the glory of this babe. For this son of thine 
 will rule the world. ^o 
 
 "The wheel of empire will come to him. He will either 
 be a king of kings to govern all the lands of the earth, or 
 verily will become a Buddha. He is born for the sake of 
 everything that lives. ii 
 
 "His pure teaching will be like the shore that receives 
 the shipwrecked. His power of meditation will be like a 
 cool lake; and all creatures parched with the drought of 
 lust may freely drink thereof zz 
 
 "On the fire of covetousness he will cause the cloud of 
 his mercy to rise, so that the rain of the law may extin- 
 guish it. The heavy gates of despondency will he open, 
 and give deliverance to all creatures ensnared in the self- 
 entwined meshes of folly and ignorance. zj 
 
 "The king of the law has come forth to rescue from 
 bondage all the poor, the miserable, the helpless." 24 
 
 When the royal parents heard Asita's words they re- 
 joiced in their hearts and named their new-born infant 
 Siddhattha, that is, "he who has accomplished his pur- 
 pose." z 5 
 
 And the queen said to her sister, Pajapati: "A mother 
 who has borne a future Buddha will never give birth to 
 another child. I shall soon leave this world, my husband, 
 the king, and Siddhattha, my child. When I am gone, be 
 thou a mother to him." i6 
 
 And Pajapati wept and promised. ij 
 
 When the queen had departed from the living, Pajapati 
 took the boy Siddhattha and reared him. And as the light 
 of the moon increases little by little, so the royal child 
 grew from day to day in mind and in body; and truth- 
 ftilness and love resided in his heart. z8 
 
 10 
 
When a year had passed Suddhodana the king made 
 Pajapati his queen and there was never a better stepmother 
 than she. ap 
 
 THE TIES OF LIFE. 
 
 When Siddhattha had grown to youth, his father desired 
 to see him married, and he sent to all his kinsfolk, com- 
 manding them to bring their princesses that the prince 
 might select one of them as his wife. i 
 
 But the kinsfolk replied and said: "The prince is young 
 and delicate; nor has he learned any of the sciences. He 
 would not be able to maintain our daughter, and should 
 there be war he would be unable to cope with the enemy." 2 
 
 The prince was not boisterous, but pensive in his nature. 
 He loved to stay under the great jambu-tree in the garden 
 of his father, and, observing the ways of the world, gave 
 himself up to meditation. 3 
 
 And the prince said to his father: "Invite our kinsfolk 
 that they may see me and put my strength to the test." 
 And his father did as his son bade him. 4 
 
 When the kinsfolk came, and the people of the city 
 Kapilavatthu had assembled to test the prowess and scholar- 
 ship of the prince, he proved himself manly in all the exer- 
 cises both of the body and of the mind, and there was no 
 rival among the youths and men of India who could sur- 
 pass him in any test, bodily or mental. 5 
 
 He repHed to all the questions of the sages; but when 
 he questioned them, even the wisest among them were 
 silenced. ^ 
 
 Then Siddhattha chose hraiself a wife. He selected Ya- 
 sodhara, his cousin, the gentle daughter of the king of 
 Koli. And Yasodhara was betrothed to the prince. 7 
 
 13 
 
In their wedlock was born a son whom they named Ra- 
 hula which means "fetter" or "tie", and King Suddhodana, 
 glad that an heir was born to his son, said: 8 
 
 "The prince having begotten a son, will love him as I 
 love the prince. This will be a strong tie to bind Sid- 
 dhattha's heart to the interests of the world, and the king- 
 dom of the Sakyas will remain under the sceptre of my 
 descendants." 9 
 
 With no selfish aim, but regarding his child and the 
 people at large, Siddhattha, the prince, attended to his re- 
 ligious duties, bathing his body in the holy Ganges and 
 cleansing his heart in the waters of the law. Even as men 
 desire to give happiness to their children, so did he long to 
 give peace to the world. i o 
 
 VI. 
 THE THREE WOES. 
 
 The palace which the king had given to the prince was 
 resplendent with all the luxuries of India; for the king was 
 anxious to see his son happy. i 
 
 All sorrowful sights, all misery, and all knowledge of 
 misery were kept away from Siddhattha, for the king de- 
 sired that no troubles should come nigh him; he should 
 not know that there was evil in the world. i 
 
 But as the chained elephant longs for the wilds of the 
 jungles, so the prince was eager to see the world, and he 
 asked his father, the king, for permission to do so. 3 
 
 And Suddhodana ordered a jewel-fronted chariot with 
 four stately horses to be held ready, and commanded the 
 roads to be adorned where his son would pass. 4 
 
 The houses of the city were decorated with curtains and 
 banners, and spectators arranged themselves on either side. 
 
eagerly gazing at the heir to the throne. Thus Siddhattha 
 rode with Channa, his charioteer, through the streets of 
 the city, and into a country watered by rivulets and covered 
 with pleasant trees. 5 
 
 There by the wayside they met an old man with bent 
 frame, wrinkled face and sorrowful brow, and the prince 
 asked the charioteer: "Who is this? His head is white, his 
 eyes are bleared, and his body is withered. He can barely 
 support himself on his staff." 6 
 
 The charioteer, much embarrassed, hardly dared speak 
 the truth. He said: "These are the symptoms of old age. 
 This same man was once a suckhng child, and as a youth 
 full of sportive life; but now, as years have passed away, 
 his beauty is gone and the strength of his life is wasted." 7 
 
 Siddhattha was greatly affected by the words of the 
 charioteer, and he sighed because of the pain of old age. 
 "What joy or pleasure can men take," he thought to himself, 
 "when they know they must soon wither and pine away!" 8 
 
 And lo! while they were passing on, a sick man ap- 
 peared on the way-side, gasping for breath, his body dis- 
 figvired, convulsed and groaning with pain. 9 
 
 The prince asked his charioteer: "What kind of man is 
 this?" And the charioteer replied and said: "This man is 
 sick. The four elements of his body are confused and out 
 of order. We are all subject to such conditions: the poor 
 and the rich, the ignorant and the wise, all creatures that 
 have bodies, are liable to the same calamity." 10 
 
 And Siddhattha was still more moved. All pleasures ap- 
 peared stale to him, and he loathed the joys of life. 1 1 
 
 The charioteer sped the horses on to escape the dreary 
 sight, when suddenly they were stopped in their fiery 
 course. ^ ^ 
 
 Four persons passed by, carrying a corpse; and the 
 prince, shuddering at the sight of a lifeless body, asked 
 the charioteer: "What is this they carry? There are stream- 
 
 15 
 
ers and flower garlands; but the men that follow are 
 overwhelmed with grief!" 13 
 
 The charioteer replied: "This is a dead man: his body 
 is stark; his life is gone; his thoughts are still; his family 
 and the friends who loved him now carry the corpse to 
 the grave." 14 
 
 And the prince was fiill of awe and terror: "Is this the 
 only dead man," he asked, "or does the world contain 
 other instances?" 15 
 
 With a heavy heart the charioteer replied: "All over the 
 world it is the same. He who begins life must end it. 
 There is no escape from death." 16 
 
 With bated breath and stammering accents the prince 
 exclaimed: "O worldly men! How fatal is your delusion! 
 Inevitably your body will crumble to dust, yet carelessly, 
 unheedingly, ye live on." 17 
 
 The charioteer observing the deep impression these sad 
 sights had made on the prince, turned his horses and drove 
 back to the city. 18 
 
 When they passed by the palaces of the nobility, Kisa 
 Gotami, a young princess and niece of the Idng, saw Sid- 
 dhattha in his manliness and beauty, and, observing the 
 thoughtfulness of his countenance, said: "Happy the father 
 that begot thee, happy the mother that nursed thee, happy 
 the wife that calls husband this lord so glorious." 19 
 
 The prince hearing this greeting, said: "Happy are they 
 that have found deliverance. Longing for peace of mind, 
 I shall seek the bliss of Nirvana." 20 
 
 Then asked Kisa Gotami: "How is Nirvana attained?" 
 The prince paused, and to him whose mind was estranged 
 from wrong the answer came: "When the fire of lust is 
 gone out, then Nirvana is gained; when the fires of hatred 
 and delusion are gone out, then Nirvana is gained; when 
 the troubles of mind, arising from blind credulity, and all 
 other evils have ceased, then Nirvana is gained!" Siddhattha 
 
 16 
 
6.KoPcr2*;ir 
 
handed her his precious pearl necklace as a reward for 
 the instruction she had given him, and having returned 
 home looked with disdain upon the treasures of his 
 palace. 1 1 
 
 His wife welcomed him and entreated him to tell her the 
 cause of his grief. He said: "I see everywhere the im- 
 pression of change; therefore, my heart is heavy. Men grow 
 old, sicken, and die. That is enough to take away the zest 
 of life." ^^ 
 
 The king, his father, hearing that the prince had become 
 estranged from pleasure, was greatly overcome with sorrow 
 and like a sword it pierced his heart. 25 
 
 VII. 
 THE BODHISATTA'S RENUNCIATION. 
 
 It was night. The prince found no rest on his soft pil- 
 low; he arose and went out into the garden. "Alas!" he 
 cried, "all the world is full of darkness and ignorance; 
 there is no one who knows how to cure the ills of ex- 
 istence." And he groaned with pain. i 
 
 Siddhattha sat down beneath the great jambu-tree and 
 gave himself to thought, pondering on life and death and 
 the evils of decay. Concentrating his mind he became free 
 from confusion. All low desires vanished from his heart 
 and perfect tranquillity came over him. i 
 
 In this state of ecstasy he saw with his mental eye all 
 the misery and sorrow of the world; he saw the pains of 
 pleasure and the inevitable certainty of death that hovers 
 over every being; yet men are not awakened to the truth. 
 And a deep compassion seized his heart. 3 
 
 While the prince was pondering on the problem of evil, 
 he beheld with his mind's eye under the jambu-tree a 
 
 1* f 10 
 
lofty figure endowed with majesty, calm and dignified. 
 ""Whience comest thou, and who mayst thou be?" asked the 
 prince. 4 
 
 In reply the vision said: "I am a samana. Troubled 
 at the thought of old age, disease, and death I have left 
 my home to seek the path of salvation. All things hasten 
 to decay; only the truth abideth forever. Everything chan- 
 ges, and there is no permanency; yet the words of the 
 Buddhas are immutable. I long for the happiness that does 
 not decay; the treasure that will never perish; the Hfe that 
 knows of no beginning and no end. Therefore, I have 
 destroyed all worldly thought. I have retired into an un- 
 frequented dell to hve in solitude; and, begging for food, 
 I devote myself to the one thing needful." 5 
 
 Siddhattha asked: "Can peace be gained in this world of 
 unrest? I am struck with the emptiness of pleasure and have 
 become disgusted with lust. All oppresses me, and existence 
 itself seems intolerable." 6 
 
 The samana replied: "Where heat is, there is also a 
 possibility of cold; creatures subject to pain possess the 
 faculty of pleasure; the origin of evil indicates that good 
 can be developed. For these things are correlatives. Thus 
 where there is much suffering, there will be much bliss, if 
 thou but open thine eyes to behold it. Just as a man who 
 has fallen into a heap of filth ought to seek the great pond 
 of water covered with lotuses, which is near by: even so 
 seek thou for the great deathless lake of Nirvana to wash 
 off the defilement of wrong. If the lake is not sought, it 
 is not the fault of the lake. Even so when there is a bless- 
 ed road leading the man held fast by wrong to the sal- 
 vation of Nirvana, if the road is not walked upon, it is not 
 the fault of the road, but of the person. And when a man 
 who is oppressed with sickness, there being a physician 
 who can heal him, does not avail himself of the physician's 
 help, that is not the fault of the physician. Even so when 
 
 10 
 
a man oppressed by the malady of wrong-doing does not 
 seek the spiritual guide of enlightenment, that is no fault 
 of the evil-destroying guide." 7 
 
 The prince listened to the noble words of his visitor and 
 said: "Thou bringest good tidings, for now I know that my 
 purpose will be accomplished. My father advises me to enjoy 
 life and to undertake worldly duties, such as will bring honor 
 to me and to our house. He tells me that I am too young 
 still, that my pulse beats too full to lead a rehgious life." 8 
 
 The venerable figure shook his head and replied: "Thou 
 shouldst know that for seeking a religious life no time can 
 be inopportune." p 
 
 A thrill of joy passed through Siddhattha's heart. "Now 
 is the time to seek religion," he said; "now is the time to 
 sever all ties that would prevent me fi:om attaining perfect 
 enlightenment} now is the time to wander into homeless- 
 ness and, leading a mendicant's life, to find the path of 
 deliverance." i o 
 
 The celestial messenger heard the resolution of Siddhattha 
 with approval. 1 1 
 
 "Now, indeed," he added, "is the time to seek religion. 
 Go, Siddhattha, and accomplish thy purpose. For thou art 
 Bodhisatta, the Buddha-elect; thou art destined to enlighten 
 the world. 12 
 
 "Thou art the Tathagata, the great master, for thou wilt 
 fulfil all righteousness and be Dharmaraja, the king of 
 truth. Thou art Bhagavat, the Blessed One, for thou 
 art called upon to become the saviour and redeemer of the 
 world. 1 3 
 
 "Fulfil thou the perfection of truth. Though the thun- 
 derbolt descend upon thy head, yield thou never to the 
 allurements that beguile men from the path of truth. As 
 the sun at all seasons pursues his own course, nor ever 
 goes on another, even so if thou forsake not the straight 
 path of righteousness, thou shalt become a Buddha. 14 
 
 21 
 
"Persevere in thy quest and thou shalt find what thou 
 seekest. Pursue thy aim unswervingly and thou shalt gain 
 the prize. Struggle earnestly and thou shalt conquer. The 
 benediction of all deities, of all saints, of all that seek light 
 is upon thee, and heavenly wisdom guides thy steps. Thou 
 shalt be the Buddha, our Master, and our Lordj thou 
 shalt enUghten the world and save mankind from per- 
 dition." 1 5 
 
 Having thus spoken, the vision vanished, and Siddhattha's 
 heart was filled with peace. He said to himself: i6 
 
 "I have awakened to the truth and I am resolved to ac- 
 complish my purpose. I will sever all the ties that bind 
 me to the world, and I will go out from my home to seek 
 the way of salvation. 17 
 
 "The Buddhas are beings whose words cannot fail: there 
 is no departure from truth in their speech. 18 
 
 "For as the fall of a stone thrown into the air, as the 
 death of a mortal, as the sunrise at dawn, as the lion's 
 roar when he leaves his lair, as the delivery of a woman 
 with child, as all these things are sure and certain — even 
 so the word of the Buddhas is sure and cannot fail. 19 
 
 "Verily I shall become a Buddha." lo 
 
 The prince returned to the bedroom of his wife to take 
 a last farewell glance at those whom he dearly loved above 
 aU the treasures of the earth. He longed to take the infant 
 once more into his arms and kiss him with a parting kiss. 
 But the child lay in the arms of his mother, and the prince 
 could not lift him without awakening both. zi 
 
 There Siddhattha stood gazing at his beautiful wife and 
 his beloved son, and his heart grieved. The pain of part- 
 ing overcame him powerfully. Although his mind was de- 
 termined, so that nothing, be it good or evil, could shake 
 his resolution, the tears flowed fireely firom his eyes, and 
 it was beyond his power to check their stream. But the 
 
 zz 
 
<:<<:<^ae^9»i'»» ^a\«4(<<^^ 
 
 ^^^po^'^op 
 
prince tore himself away with a manly heart, suppressing 
 his feelings but not extinguishing his memory. 22 
 
 The Bodhisatta mounted his noble steed Kanthaka, and 
 when he left the palace, Mara stood in the gate and stopped 
 him: "Depart not, O my Lord," exclaimed Mara. "In seven 
 days from now the wheel of empire will appear, and will 
 make thee sovereign over the four continents and the two 
 thousand adjacent islands. Therefore, stay, my Lord." 23 
 
 The Bodhisatta replied: "Well do I know that the wheel 
 of empire will appear to me; but it is not sovereignty that 
 I desire. I will become a Buddha and make all the world 
 shout for joy." 24 
 
 Thus Siddhattha, the prince, renounced power and worldly 
 pleasures, gave up his kingdom, severed all ties, and went 
 into homelessness. He rode out into the silent night, ac- 
 companied only by his faithful charioteer Channa. 25 
 
 Darkness lay upon the earth, but the stars shone 
 brightly in the heavens. z6 
 
 VIIL 
 KING BIMBISARA. 
 
 Siddhattha had cut his waving hair and had exchanged 
 his royal robe for a mean dress of the color of the ground. 
 Having sent home Channa, the charioteer, together with 
 the noble steed Kanthaka, to king Suddhodana to bear 
 him the message that the prince had left the world, the 
 Bodhisatta walked along on the highroad with a beggar's 
 bowl in his hand. i 
 
 Yet the majesty of his mind was ill-concealed under the 
 poverty of his appearance. His erect gait betrayed his 
 royal birth and his eyes beamed with a fervid zeal for truth. 
 
 25 
 
The beauty of his youth was transfigured by holiness and 
 surrounded his head like a halo. ^ 
 
 All the people who saw this unusual sight gazed at him 
 in wonder. Those who were in haste arrested their steps 
 and looked back; and there was no one who did not pay 
 him homage. ? 
 
 Having entered the city of Rajagaha, the prince went 
 from house to house silently waiting till the poeple offered 
 him food. Wherever the Blessed One came, the people 
 gave him what they had; they bowed before him in hu- 
 mility and were filled with gratitude because he condescend- 
 ed to approach their homes. 4 
 
 Old and young people were moved and said: "This 
 is a noble muni! His approach is bliss. What a great joy 
 for us!" 5 
 
 And king Bimbisara, noticing the commotion in the city, 
 inquired the cause of it, and when he learned the news 
 sent one of his attendants to observe the stranger. 6 
 
 Having heard that the muni must be a Sakya and of 
 noble family, and that he had retired to the bank of a flow- 
 ing river in the woods to eat the food in his bowl, the 
 king was moved in his heart; he donned his royal robe, 
 placed his golden crown upon his head and went out in 
 the company of aged and wise counselors to meet his 
 mysterious guest. 7 
 
 The king found the muni of the Sakya race seated under 
 a tree. Contemplating the composure of his face and the 
 gentleness of his deportment, Bimbisara greeted him rever- 
 ently and said: 8 
 
 "O samana, thy hands are fit to grasp the reins of an 
 empire and should not hold a beggar's bowl. I am sorry 
 to see thee wasting thy youth. Believing that thou art of 
 royal descent, I invite thee to join me in the government 
 of my country and share my royal power. Desire for pow- 
 er is becoming to the noble-minded, and wealth should 
 
 i6 
 
not be despised. To grow rich and lose religion is not 
 true gain. But he who possesses aU three, power, wealth, 
 and religion, enjoying them in discretion and with wisdom, 
 him I call a great master." p 
 
 The great Sakyamuni lifted his eyes and replied: lo 
 
 "Thou art known, O king, to be liberal and religious, 
 and thy words are prudent. A kind man who makes good 
 use of wealth is rightly said to possess a great treasure ) 
 but the miser who hoards up his riches will have no profit. 1 1 
 
 "Charity is rich in returns; charity is the greatest wealth, 
 for though it scatters, it brings no repentance. 12 
 
 "I have severed all ties because I seek deliverance. How 
 is it possible for me to return to the world? He who seeks 
 religious truth, which is the highest treasure of all, must 
 leave behind all that can concern him or draw away his 
 attention, and must be bent upon that one goal alone. He 
 must free his soul from covetousness and lust, and also 
 from the desire for power. ij 
 
 "Indulge in lust but a little, and lust like a child will 
 grow. Wield worldly power and you will be burdened 
 with cares. 14 
 
 "Better than sovereignty over the earth, better than liv- 
 ing in heaven, better than lordship over all the worlds, 
 is the fruit of holiness. 15 
 
 "The Bodhisatta has recognized the illusory nature of 
 wealth and will not take poison as food. 16 
 
 "Will a fish that has been baited still covet the hook, or 
 an escaped bird love the net? 17 
 
 "Would a rabbit rescued from the serpent's mouth go 
 back to be devoured? Would a man who has burnt his 
 hand with a torch take up the torch after he had dropped 
 it to the earth? Would a blind man who has recovered 
 his sight desire to spoil his eyes again? 18 
 
 "The sick man suffering from fever seeks for a cooling 
 medicine. Shall we advise him to drink that which will 
 
increase the fever? Shall we quench a fire by heaping fuel 
 upon it? ^9 
 
 "I pray thee, pity me not. Rather pity those who are 
 burdened with the cares of royalty and the worry of great 
 riches. They enjoy them in fear and trembhng, for they 
 are constantly threatened with a loss of those boons on 
 whose possession their hearts are set, and when they die 
 they cannot take along either their gold or the Idngly 
 diadem. 20 
 
 "My heart hankers after no vulgar profit, so I have put 
 away my royal inheritance and prefer to be free from the 
 burdens of life. ^ i 
 
 "Therefore, try not to entangle me in new relationships 
 and duties, nor hinder me from completing the work I 
 have begun. zi 
 
 "I regret to leave thee. But I will go to the sages who 
 can teach me religion and so find the path on which we 
 can escape evil. 23 
 
 "May thy country enjoy peace and prosperity, and may 
 wisdom be shed upon thy rule like the brightness of the 
 noon-day sun. May thy royal power be strong and may 
 righteousness be the sceptre in thine hand." 24 
 
 The king, clasping his hands with reverence, bowed 
 down before Sakyamuni and said: "May est thou obtain that 
 which thou seekest, and when thou hast obtained it, come 
 back, I pray thee, and receive me as thy disciple." 25 
 
 The Bodhisatta parted from the king in friendship and 
 goodwill, and purposed in his heart to grant his request. 2 6 
 
IX. 
 THE BODHISATTA'S SEARCH. 
 
 Alara and Uddaka were renowned as teachers among 
 the Brahmans, and there was no one in those days who 
 surpassed them in learning and philosophical knowl- 
 edge. I 
 
 The Bodhisatta went to them and sat at their feet. He 
 listened to their doctrines of the atman or self, which is 
 the ego of the mind and the doer of aU doings. He learned 
 their views of the transmigration of souls and of the 
 law of karma; how the souls of bad men had to suffer by 
 being reborn in men of low caste, in animals, or in hell, 
 while those who purified themselves by libations, by sacri- 
 fices, and by self-mortification would become kings, or 
 Brahmans, or devas, so as to rise higher and higher in the 
 grades of existence. He studied their incantations and 
 offerings and the methods by which they attained deliv- 
 erance of the ego from material existence in states of 
 ecstasy. z 
 
 Alara said: "What is that self which perceives the actions 
 of the five roots of mind, touch, smell, taste, sight, and 
 hearing? What is that which is active in the two ways of 
 motion, in the hands and in the feet? The problem of 
 the soul appears in the expressions */ say,' '/ know and 
 perceive,' '/ come,' and */ go' or '/ will stay here.' Thy 
 soul is not thy body; it is not thy eye, not thy ear, not 
 thy nose, not thy tongue, nor is it thy mind. The / is 
 the one who feels the touch in thy body. The / is the 
 smeller in the nose, the taster in the tongue, the seer in 
 the eye, the hearer in the ear, and the thinker in the mind. 
 The / moves thy hands and thy feet. The / is thy soul. 
 Doubt in the existence of the soul is irreligious, and with- 
 out discerning this truth there is no way of salvation. Deep 
 speculation will easily involve the mind; it leads to con- 
 
fusion and unbelief; but a purification of the soul leads to 
 the way of escape. True deliverance is reached by remov- 
 ing from the crowd and leading a hermit's life, depending 
 entirely on alms for food. Putting away all desire and 
 clearly recognizing the non-existence of matter, we reach 
 a state of perfect emptiness. Here we find the condition 
 of immaterial life. As the munja grass when freed from its 
 horny case, as a sword when drawn from its scabbard, or 
 as the wild bird escaped from its prison, so the ego, liber- 
 ating itself from all limitations, finds perfect release. This 
 is true deliverance, but those only who will have deep faith 
 will learn." 3 
 
 The Bodhisatta found no satisfaction in these teachings. 
 He replied: "People are in bondage, because they have not 
 yet removed the idea of the ego. 4 
 
 "The thing and its quality are different in our thought, 
 but not in reality. Heat is different from fire in our thought, 
 but you cannot remove heat from fire in reality. You say 
 that you can remove the qualities and leave the thing, but 
 if you think your theory to the end, you will find that this 
 is not so. 5 
 
 "Is not man an organism of many aggregates? Are we 
 not composed of various attributes? Man consists of the 
 material form, of sensation, of thought, of dispositions, and, 
 lastly, of understanding. That which men call the ego when 
 they say '/ am' is not an entity behind the attributes; it 
 originates by their co-operation. There is mind; there is 
 sensation and thought, and there is truth; and truth is mind 
 when it walks in the path of righteousness. But there is 
 no separate ego-soul outside or behind the thought of man. 
 He who believes that the ego is a distinct being has no 
 correct conception of things. The very search for the at- 
 man is wrong; it is a wrong start and it will lead you in 
 a false direction. 5 
 
 "How much confusion of thought comes from our inter- 
 
 30 
 
est in self, and from our vanity when thinJdng </ am so 
 great,' or '/ have done this wonderful deed?' The thought 
 of thine ego stands between thy rational nature and truth; 
 banish it, and then wilt thou see things as they are. He 
 who thinks correctly will rid himself of ignorance and ac- 
 quire wisdom. The ideas '/ am' and </ shall be' or '/ shall 
 not be' do not occur to a clear thinker, j 
 
 "Moreover, if our ego remains, how can we attain true 
 deliverance? If the ego is to be reborn in any of the three 
 worlds, be it in hell, upon earth, or be it even in heaven, 
 we shall meet again and again the same inevitable doom 
 of sorrow. We shall remain chained to the wheel of in- 
 dividuality and shall be implicated in egotism and wrong. 8 
 
 "All combination is subject to separation, and we cannot 
 escape birth, disease, old age, and death. Is this a final 
 escape?" p 
 
 Said Uddaka: "Consider the unity of things. Things are 
 not their parts, yet they exist. The members and organs 
 of thy body are not thine ego, but thine ego possesses all 
 these parts. What, for instance, is the Ganges? Is the 
 sand the Ganges? Is the water the Ganges? Is the hither 
 bank the Ganges? Is the farther bank the Ganges? The 
 Ganges is a mighty river and it possesses all these several 
 qualities. Exactly so is our ego". lo 
 
 But the Bodhisatta replied: "Not so, sir! If we except 
 the water, the sand, the hither bank and the farther bank, 
 where can we find any Ganges? In the same way I ob- 
 serve the activities of man in their harmonious union, but 
 there is no ground for an ego outside its parts." ii 
 
 The Brahman sage, however, insisted on the existence 
 of the ego, saying: "The ego is the doer of our deeds. 
 How can there be karma without a self as its performer? 
 Do we not see around us the effects of karma? What 
 makes men different in character, station, possessions, and 
 fate? It is their karma, and karma includes merit and de- 
 
 31 
 
merit. The transmigration of the soul is subject to its 
 karma. We inherit from former existences the evil effects 
 of our evil deeds and the good effects of our good deeds. 
 If that were not so, how could we be different?" ii 
 
 The Tathagata meditated deeply on the problems of 
 transmigration and karma, and found the truth that Ues in 
 them. I ? 
 
 "The doctrine of karma," he said, "is undeniable, but thy 
 theory of the ego has no foundation. 14 
 
 "Like everything else in nature, the life of man is sub- 
 ject to the law of cause and effect. The present reaps 
 what the past has sown, and the future is the product of 
 the present. But there is no evidence of the existence of 
 an immutable ego-being, of a self which remains the same 
 and migrates from body to body. There is rebirth but no 
 transmigration. 1 5 
 
 "Is not this individuality of mine a combination, material 
 as well as mental? Is it not made up of qualities that sprang 
 into being by a gradual evolution? The five roots of sense- 
 perception in this organism have come from ancestors who 
 performed these functions. The ideas which I think, came 
 to me partly from others who thought them, and partly 
 they rise from combinations of the ideas in my own 
 mind. Those who have used the same sense-organs, and 
 have thought the same ideas before I was composed into 
 this individuality of mine are my previous existences; they 
 are my ancestors as much as the / of yesterday is the father 
 of the / of to-day, and the karma of my past deeds con- 
 ditions the fate of my present existence. 16 
 
 "Supposing there were an atman that performs the ac- 
 tions of the senses, then if the door of sight were torn 
 down and the eye plucked out, that atman would be able 
 to peep through the larger aperture and see the forms of 
 its surroundings better and more clearly than before. It 
 would be able to hear sounds better if tibe ears were torn 
 
 3^ 
 
away; smell better if the nose were cut off; taste better 
 if the tongue were pulled out; and feel better if the body 
 were destroyed. 17 
 
 "I observe the preservation and transmission of character; 
 I perceive the truth of karma, but see no atman whom 
 your doctrine makes the doer of your deeds. There is re- 
 birth without the transmigration of a self For this atman, 
 this self, this ego in the '/ say' and in the '/ will' is an 
 illusion. If this self were a reality, how could there be an 
 escape from selfhood? The terror of hell would be infinite, 
 and no release could be granted. The evils of existence 
 would not be due to our ignorance and wrong-doing, but 
 would constitute the very nature of our being." 1 8 
 
 And the Bodhisatta went to the priests officiating in 
 the temples. But the gentle mind of the Sakyamuni was 
 offended at the unnecessary cruelty performed on the al- 
 tars of the gods. He said: 19 
 
 "Ignorance only can make these men prepare festivals 
 and hold vast meetings for sacrifices. Far better to revere 
 the truth than try to appease the gods by shedding 
 blood. zo 
 
 "What love can a man possess who believes that the 
 destruction of life will atone for evil deeds? Can a new 
 wrong expiate old wrongs? And can the slaughter of 
 an innocent victim blot out the evil deeds of mankind? 
 This is practising religion by the neglect of moral con- 
 duct. 2 1 
 
 "Purify your hearts and cease to kUl; that is true re- 
 ligion, i i 
 
 "Rituals have no efficacy; prayers are vain repetitions; 
 and incantations have no saving power. But to abandon 
 covetousness and lust, to become free from evil passions, 
 and to give up all hatred and ill-will, that is the right sacri- 
 fice and the true worship." 2 3 
 
 33 
 
X. 
 
 uruvelA, the place of mortification. 
 
 The Bodhisatta went in search of a better system and 
 came to a settlement of five bhikkhus in the jungle of 
 Uruvela; and when the Blessed One saw the life of those 
 five men, virtuously keeping in check their senses, sub- 
 duing their passions, and practising austere self-discipline, 
 he admired their earnestness and joined their company, i 
 
 With holy zeal and a strong heart, the Sakyamuni gave 
 himself up to meditative thought and rigorous mortification 
 of the body. Whereas the five bhikkhus were severe, the 
 Sakyamuni was severer still, and they revered him, their 
 junior, as their master. 2 
 
 So the Bodhisatta continued for six years patiently tor- 
 turing himself and suppressing the wants of nature. He 
 trained his body and exercised his mind in the modes of 
 the most rigorous ascetic life. At last, he ate each day 
 one hemp-grain only, seeking to cross the ocean of birth 
 and death and to arrive at the shore of deliverance. 3 
 
 And when the Bodhisatta was ahungered, lo! Mara, 
 the Evil One, approached him and said: "Thou art ema- 
 ciated from fasts, and death is near. What good is thy 
 exertion? Deign to live, and thou wilt be able to do good 
 works." But the Sakyamuni made reply: "O thou friend 
 of the indolent, thou wicked one; for what purpose hast 
 thou come? Let the flesh waste away, if but the mind be- 
 comes more tranquil and attention more steadfast. What 
 is life in this world? Death in battle is better to me than 
 that I should live defeated." 4 
 
 And Mara withdrew, saying : "For seven years I have fol- 
 lowed the Blessed One step by step, but I have found no 
 fadt in the Tathagata". 5 
 
 The Bodhisatta was shrunken and attenuated, and his 
 body was like a withered branch; but the fame of his 
 
 34 
 
holiness spread in tie surrounding countries, and people 
 came from great distances to see him and receive his 
 blessing. ^ 
 
 However, the Holy One was not satisfied. Seeking true 
 wisdom he did not find it, and he came to the conclusion 
 that mortification would not extinguish desire nor afford 
 enlightenment in ecstatic contemplation. 7 
 
 Seated beneath a jambu-tree, he considered the state of 
 his mind and the fruits of his mortification. His body had 
 become weaker, nor had his fasts advanced him in his search 
 for salvation, and therefore when he saw that it was not 
 the right path, he proposed to abandon it. 8 
 
 He went to bathe in the Neranjara river, but when he 
 strove to leave the water he could not rise on account of 
 his weakness. Then espying the branch of a tree and taking 
 hold of it, he raised himself and left the stream. But 
 while returning to his abode, he staggered and fell to the 
 ground, and the five bhikkhus thought he was dead. 9 
 
 There was a chief herdsman living near the grove whose 
 eldest daughter was called Nandaj and Nanda happened to 
 pass by the spot where the Blessed One had swooned, and 
 bowing down before him she offered him rice-milk and he 
 accepted the gift. When he had partaken of the rice-milk 
 all his limbs were refreshed, his mind became clear again, 
 and he was strong to receive the highest enlightenment. 10 
 
 After this occurrence, the Bodhisatta again took some 
 food. His disciples, having witnessed the scene of Nanda 
 and observing the change in his mode of living, were filled 
 with suspicion. They were convinced that Siddhattha's 
 religious zeal was flagging and that he whom they had 
 hitherto revered as their Master had become oblivious of 
 his high purpose. 11 
 
 When the Bodhisatta saw the bhikkhus turning away 
 from him, he felt sorry for their lack of confidence, and 
 was aware of the loneliness in which he lived. 12 
 
 3* 35 
 
Suppressing his grief he wandered on alone, and his dis- 
 ciples said, "Siddhattha leaves us to seek a more pleasant 
 abode." n 
 
 XL 
 MARA THE EVIL ONE. 
 
 The Holy One directed his steps to that blessed Bodhi- 
 tree beneath whose shade he was to accomplish his 
 search. i 
 
 As he walked, the earth shook and a brilliant light trans- 
 figured the world. i 
 
 When he sat down the heavens resounded with joy and 
 all living beings were filled with good cheer. 3 
 
 Mara alone, lord of the five desires, bringer of death and 
 enemy of truth, was grieved and rejoiced not. With 
 his three daughters, Tanha, Raga and Arati, the tempters, 
 and with his host of evil demons, he went to the place 
 where the great samana sat. But Sakyamuni heeded him 
 not. 4 
 
 Mara uttered fear-inspiring threats and raised a whirl- 
 wind so that the skies were darkened and the ocean roared 
 and trembled. But the Blessed One under the Bodhi- 
 tree remained calm and feared not. The Enlightened One 
 knew that no harm could befall him. 5 
 
 The three daughters of Mara tempted the Bodhisatta, 
 but he paid no attention to them, and when Mara saw 
 that he could kindle no desire in the heart of the victorious 
 samana, he ordered all the evil spirits at his command 
 to attack him and overawe the great muni. 6 
 
 But the Blessed One watched them as one would watch 
 the harmless games of children. All the fierce hatred of 
 the evil spirits was of no avail. The flames of hell became 
 
 3<i 
 
wholesome breezes of perfume, and the angry thunderbolts 
 were changed into lotus-blossoms. 7 
 
 When Mara saw this, he fled away with his army from 
 the Bodhi-tree, whilst from above a rain of heavenly flow- 
 ers fell, and voices of good spirits were heard: 8 
 
 "Behold the great muni! his heart unmoved by hatred. 
 The wicked Mara's host 'gainst him did not prevail. Pure 
 is he and wise, loving and fuU of mercy. 9 
 
 "As the rays of the sun drown the darkness of the world, 
 so he who perseveres in his search will find the truth and 
 the truth will enlighten him." 10 
 
 XII. 
 ENLIGHTENMENT. 
 
 The Bodhisatta, having put Mara to flight, gave himself 
 up to meditation. All the miseries of the world, the evils 
 produced by evil deeds and the sufferings arising therefrom, 
 passed before his mental eye, and he thought: i 
 
 "Surely if living creatures saw the results of all their 
 evU deeds, they would turn away from them in disgust. 
 
 ^^L^^l&9^^»yiS^'^^^°^' and they cling to they;, aUflOSPUS 
 desires. 2 
 
 "They crave pleasure for themselves and they cause pain 
 to others; when death destroys their individuality, they find 
 no peace; their thirst for existence abides and their self- 
 hood reappears in new births. 3 
 
 "Thus they continue to move in the coil and can find 
 no escape from the hell of their own making. And how 
 empty are their pleasures, how vain are their endeavors! 
 Hollow like the plantain-tree and without contents like the 
 bubble. 4 
 
 3? 
 
"The world is full of evil and sorrow, because it is full 
 of lust. Men go astray because they think that delusion 
 is better than truth. Rather than truth they follow error, 
 which is pleasant to look at in the beginning but in the 
 end causes anxiety, tribulation, and misery." 5 
 
 And the Bodhisatta began to expound the Dharma. The 
 Dharma is the truth. The Dharma is the sacred law. The 
 Dharma is religion. The Dharma alone can deliver us from 
 error, from wrong and from sorrow. 6 
 
 Pondering on the origin of birth and death, the Enlight- 
 ened One recognized that ignorance was the root of all 
 evil} and these are the links in the development of life, 
 called the twelve nidanas: 7 
 
 In the beginning there is existence blind and without 
 knowledge} and in this sea of ignorance there are stirrings 
 formative and organizing. From stirrings, formative and 
 organizing, rises awareness or feelings. Feelings beget or- 
 ganisms that live as individual beings. These organisms 
 develop the six fields, that is, the five senses and the mind. 
 The six fields come in contact with things. Contact be- 
 gets sensation. Sensation creates the thirst of individualized 
 being. The thirst of being creates a cleaving to things. 
 The cleaving produces the growth and continuation of 
 selfhood. Selfhood continues in renewed births. The re- 
 newed births of selfhood are the cause of suffering, old 
 age, sickness, and death. They produce lamentation, anxiety, 
 and despair. 8 
 
 The cause of aU sorrow lies at the very beginning; it 
 is hidden in the ignorance from which life grows. Remove 
 ignorance and you will destroy the wrong appetences that 
 rise from ignorance} destroy these appetences and you will 
 wipe out the wrong perception that rises from them. De- 
 stroy wrong perception and there is an end of errors in 
 individualized beings. Destroy the errors in individualized 
 beings and the illusions of the six fields will disappear. 
 
 40 
 
Destroy illusions and the contact with things will cease to 
 beget misconception. Destroy misconception and you do away 
 with thirst. Destroy thirst and you will be free of all morbid 
 cleaving. Remove the cleaving and you destroy the self- 
 ishness of selfhood. If the selfishness of selfhood is des- 
 troyed you will be above birth, old age, disease, and death, 
 and you will escape all suffering. 9 
 
 The Enlightened One saw the four noble truths which 
 point out the path that leads to Nirvana or the extinction 
 of self: 10 
 
 The first noble truth is the existence of sorrow. 1 1 
 The second noble truth is the cause of suffering. 12 
 The third noble truth is the cessation of sorrow. 13 
 The fourth noble truth is the eightfold path that leads 
 to the cessation of sorrow. 14 
 
 This is the Dharma. This is the truth. This is religion. 
 And the Enlightened One uttered this stanza: ij 
 
 "Through many births I sought in vain 
 The Builder of this House of Pain. 
 Now, Builder, thee I plainly see! 
 This is the last abode for me. 
 Thy gable's yoke and rafters broke. 
 My heart has peace. All lust will cease." 16 
 
 There is self and there is truth. Where self is, truth is 
 not. Where truth is, self is not. Self is the fleeting error 
 of samsara; it is individual separateness and that egotism 
 which begets envy and hatred. Self is the yearning for 
 pleasure and the lust after vanity. Truth is the correct 
 comprehension of things; it is the permanent and ever- 
 lasting, the real in all existence, the bliss of righteous- 
 ness. 1 7 
 
 The existence of self is an illusion, and there is no wrong 
 in this world, no vice, no evil, except what flows from the 
 assertion of self. 1 8 
 
 41 
 
The attainment of truth is possible only when self is 
 recognized as an illusion. Righteousness can be practised 
 only when we have freed our mind from passions of ego- 
 tism. Perfect peace can dwell only where all vanity has 
 disappeared. ^ 9 
 
 Blessed is he who has understood the Dharma. Blessed 
 is he who does no harm to his fellow-beings. Blessed is 
 he who overcomes wrong and is free from passion. To the 
 highest bliss has he attained who has conquered all selfishness 
 and vanity. He has become the Buddha, the Perfect One, 
 the Blessed One, the Holy One. ^o 
 
 XIII. 
 THE FIRST CONVERTS. 
 
 The Blessed One tarried in solitude seven times seven 
 days, enjoying the bliss of emancipation. i 
 
 At that time Tapussa and Bhaliika, two merchants, came 
 traveling on the road near by, and when they saw the 
 great samana, majestic and fuU of peace, they approached 
 him respectfully and offered him rice cakes and honey. 2 
 
 This was the first food that the EnUghtened One ate after 
 he attained Buddhahood. 3 
 
 And the Buddha addressed them and pointed out to them 
 the way of salvation. The two merchants, conceiving in 
 their minds the holiness of the conqueror of Mara, bowed 
 down in reverence and said: "We take our reftige, Lord, 
 in the Blessed One and in the Dharma." 4 
 
 Tapussa and Bhaliika were the first that became followers 
 of the Buddha and they were lay disciples. 5 
 
 4^ 
 
XIV. 
 
 brahmAs request. 
 
 The Blessed One having attained Buddhahood while rest- 
 ing under the shepherd's Nigrodha tree on the banks of 
 the river Neranjara, pronounced this solemn utterance: i 
 
 "How blest in happy solitude 
 
 Is he who hears of truth the call! 
 
 How blest to be both kind and good, 
 
 To practice self-restraint to all! 
 
 How blest from passion to be free, 
 
 All sensuous joys to let pass by! 
 
 Yet highest bliss enjoyeth he 
 
 Who quits the pride of 'I am L' 2 
 
 "I have recognized the deepest truth, which is sublime 
 and peace-giving, but difficult to understand; for most men 
 move in a sphere of worldly interests and find their de- 
 Hght in worldly desires. 3 
 
 "The worldling will not understand the doctrine, for to 
 him there is happiness in selfhood only, and the bliss that 
 lies in a complete surrender to truth is unintelligible to 
 him. 4 
 
 "He will call resignation what to the enlightened mind 
 is the purest joy. He will see annihilation where the per- 
 fected one finds immortality. He will regard as death what 
 the conqueror of self knows to be Ufe everlasting. 5 
 
 "The truth remains hidden from him who is in the bon- 
 dage of hate and desire. Nirvana remains incomprehensible 
 and mysterious to the vulgar whose minds are beclouded 
 with worldly interests. Should I preach the doctrine and 
 mankind not comprehend it, it would bring me only fatigue 
 and trouble." (> 
 
 Mara, the Evil One, on hearing the words of the Blessed 
 Buddha, approached and said: "Be greeted, thou Holy One. 
 
 45 
 
Thou hast attained the highest bliss and it is time for thee 
 to enter into the final Nirvana." 7 
 
 Then Brahma Sahampati descended from the heavens and, 
 having worshipped the Blessed One, said: 8 
 
 "Alas! the world must perish, should the Holy One, the 
 Tathagata, decide not to teach the Dharma. 9 
 
 "Be merciful to those that struggle; have compassion 
 upon the sufferers; pity the creatures who are hopelessly 
 entangled in the snares of sorrow, 10 
 
 "There are some beings that are almost free from the 
 dust of worldliness. If they hear not the doctrine preached, 
 they will be lost. But if they hear it, they will believe and 
 be saved." 11 
 
 The Blessed One, full of compassion, looked with the 
 eye of a Buddha upon all sentient creatures, and he saw 
 among them beings whose minds were but scarcely covered 
 by the dust of worldliness, who were of good disposition 
 and easy to instruct. He saw some who were conscious 
 of the dangers of lust and wrong doing. 1 2 
 
 And the Blessed One said to Brahma Sahampati: "Wide 
 open be the door of immortaHty to all who have ears to 
 hear. May they receive the Dharma with faith." 13 
 
 And the Blessed One turned to Mara, saying: "I shall not 
 pass into the final Nirvana, O Evil One, until there be not 
 only brethren and sisters of an Order, but also lay-disciples 
 of both sexes, who shall have become true hearers, wise, 
 well trained, ready and learned, versed in the scriptures, 
 fulfilling all the greater and lesser duties, correct in life, 
 walking according to the precepts — until they, having thus 
 themselves learned the doctrine, shall be able to give in- 
 formation to others concerning it, preach it, make it known, 
 establish it, open it, minutely explain it, and make it clear 
 —until they, when others start vain doctrines, shall be able 
 to vanquish and refute them, and so to spread the wonder- 
 working truth abroad. I shall not die until the pure religion 
 
 44 
 
of truth shall have become successful, prosperous, wide- 
 spread, and popular in all its fiill extent — until, in a word, 
 it shall have been well proclaimed among men!" 14 
 
 Then Brahma Sahampati understood that the Blessed 
 One had granted his request and would preach the doc- 
 trine. 1 5 
 
 45 
 
S^cy C C^ gT'.g^ gyi:i^^^^fgL^^^^^^W^^:a^'^'^'^'^^'^^^'^^ V 
 
 iaX 
 
 THE FOUNDATION 
 
 OF THE KINGDOM OF 
 
 RIGHTEOUSNESS. 
 
 XV. 
 
 UPAKA. 
 
 NOW the Blessed One thought: "To 
 whom shall I preach the doctrine first? 
 My old teachers are dead. They would have 
 received the good news with joy. But my 
 five disciples are still alive. I shall go to 
 them, and to them shall I first proclaim the 
 gospel of deliverance." i 
 
 At that time the five bhikkhus dwelt in 
 the Deer Park at Benares, and the Blessed 
 
One rose and journeyed to their abode, not thinking of 
 their unkindness in having left him at a time when he was 
 most in need of their sympathy and help, but mindful 
 only of the services which they had ministered unto him, 
 and pitying them for the austerities which they practised 
 in vain. ^ 
 
 Upaka, a young Brahman and a Jain, a former acquaint- 
 ance of Siddhattha, saw the Blessed One while he jour- 
 neyed to Benares, and, amazed at the majesty and sublime 
 joyfiilness of his appearance, said: "Thy countenance, friend, 
 is serene; thine eyes are bright and indicate purity and 
 blessedness." 3 
 
 The holy Buddha replied: "I have obtained deliverance 
 by the extinction of self. My body is chastened, my mind 
 is free from desire, and the deepest truth has taken abode 
 in my heart. I have obtained Nirvana, and this is the reason 
 that my countenance is serene and my eyes are bright. I 
 now desire to found the kingdom of truth upon earth, to 
 give light to those who are enshrouded in darkness and 
 to open the gate of deathlessness." 4 
 
 Upaka replied: "Thou professest then, friend, to be Jina, 
 the conqueror of the world, the absolute one and the holy 
 one." 5 
 
 The Blessed One said: "Jinas are all those who have 
 conquered self and the passions of self, those alone are 
 victors who control their minds and abstain from evil. 
 Therefore, Upaka, I am the Jina." 6 
 
 Upaka shook his head. "Venerable Gotama," he said, 
 "thy way lies yonder," and taking another road, he went 
 away. 7 
 
 48 
 
XVI. 
 THE SERMON AT BENARES. 
 
 On seeing their old teacher approach, the five bhikkhus 
 agreed among themselves not to salute him, nor to address 
 him as a master, but by his name only. "For," so they 
 said, "he has broken his vow and has abandoned holiness. 
 He is no bhikkhu but Gotama, and Gotama has become 
 a man who lives in abundance and indulges in the pleasures 
 of worldliness." r 
 
 But when the Blessed One approached in a dignified 
 manner, they involuntarily rose from their seats and greeted 
 him in spite of their resolution. StUl they called him by 
 his name and addressed him as "fi:iend Gotama." i 
 
 When they had thus received the Blessed One, he said : 
 "Do not call the Tathagata by his name nor address him 
 as 'friend,' for he is the Buddha, the Holy One. The Bud- 
 dha looks with a kind heart equally on all Uving beings, 
 and they therefore call him 'Father.' To disrespect a father 
 is wrong; to despise him, is wicked. 3 
 
 "The Tathagata," the Buddha continued, "does not seek 
 salvation in austerities, but neither does he for that reason 
 indulge in worldly pleasures, nor live in abundance. The 
 Tathagata has found the middle path. 4 
 
 "There are two extremes, O bhikkhus, which the man 
 who has given up the world ought not to follow — the 
 habitual practice, on the one hand, of self-indulgence which 
 is unworthy, vain and fit only for the worldly-minded — 
 and the habitual practice, on the other hand, of self-morti- 
 fication, which is painful, useless and unprofitable. j 
 
 "Neither abstinence from fish or flesh, nor going naked, 
 nor shaving the head, nor wearing matted hair, nor dress- 
 ing in a rough garment, nor covering oneself with dirt, 
 nor sacrificing to Agni, will cleanse a man who is not free 
 from delusions. ^ 
 
 4 49 
 
"Reading the Vedas, making offerings to priests, or sacri- 
 fices to the gods, self-mortification by heat or cold, and 
 many such penances performed for the sake of immortal- 
 ity, these do not cleanse the man who is not free from 
 delusions. 7 
 
 "Anger, drunkenness, obstinacy, bigotry, deception, envy, 
 self-praise, disparaging others, superciliousness and evil in- 
 tentions constitute uncleanness; not verily the eating of 
 flesh. 8 
 
 "A middle path, O bhikkhus, avoiding the two extremes, 
 has been discovered by the Tathagata — a path which opens 
 the eyes, and bestows understanding, which leads to peace 
 of mind, to the higher wisdom, to fiill enlightenment, to 
 Nirvana! 9 
 
 "What is that middle path, O bhikkhus, avoiding these 
 two extremes, discovered by the Tathagata — that path which 
 opens the eyes, and bestows understanding, which leads 
 to peace of mind, to the higher wisdom, to full enhghten- 
 ment, to Nirvana? lo 
 
 "Let me teach you, O bhikkhus, the middle path, which 
 keeps aloof from both extremes. By suffering, the emaciated 
 devotee produces confusion and sickly thoughts in his mind. 
 Mortification is not conducive even to worldly knowledge; 
 how much less to a triumph over the senses ! 1 1 
 
 "He who fiUs his lamp with water will not dispel the 
 darkness, and he who tries to light a fire with rotten wood 
 will fail. And how can any one be free from self by lead- 
 ing a wretched life, if he does not succeed in quenching 
 the fires of lust, if he still hankers after either worldly or 
 heavenly pleasures. But he in whom self has become ex- 
 tinct is free from lust; he will desire neither worldly nor 
 heavenly pleasures, and the satisfaction of his natural wants 
 will not defile him. However, let him be moderate, 
 let him eat and drink according to the needs of the 
 body. 1 2 
 
 5° 
 
"Sensuality is enervating; the self-indulgent man is a slave 
 to his passions, and pleasure-seeking is degrading and 
 vulgar. 1 3 
 
 "But to satisfy the necessities of life is not evil. To 
 keep the body in good health is a duty, for otherwise we 
 shall not be able to trim the lamp of wisdom, and keep 
 our mind strong and clear. Water surrounds the lotus- 
 flower, but does not wet its petals. 14 
 
 "This is the middle path, O bhikkhus, that keeps aloof 
 from both extremes." 15 
 
 And the Blessed One spoke kindly to his disciples, pity- 
 ing them for their errors, and pointing out the uselessness 
 of their endeavors, and the ice of ill-will that chilled their 
 hearts melted away under the gentle warmth of the Master's 
 persuasion. 1 6 
 
 Now the Blessed One set the wheel of the most ex- 
 cellent law roUing, and he began to preach to the five 
 bhikkhus, opening to them the gate of immortality, and 
 showing them the bhss of Nirvana. 1 7 
 
 The Buddha said: 18 
 
 "The spokes of the wheel are the rules of pure conduct: 
 justice is the uniformity of their length; wisdom is the tire; 
 modesty and thoughtfiilness are the hub in which the im- 
 movable axle of truth is fixed, 19 
 
 "He who recognizes the existence of suffering, its cause, 
 its remedy, and its cessation has fathomed the four noble 
 truths. He will walk in the right path. zo 
 
 "Right views will be the torch to Hght his way. Right 
 aspirations will be his guide. Right speech will be his 
 dwelling-place on the road. His gait will be straight, 
 for it is right behavior. His refreshments will be the 
 right way of earning his livelihood. Right efforts will 
 be his steps: right thoughts his breath; and right con- 
 templation will give him the peace that follows in his 
 footprints. i i 
 
 4* 5^ 
 
"Now, this, O bhikkhus, is the noble truth concerning 
 suiFering: ii 
 
 "Birth is attended with pain, decay is painful, disease is 
 painful, death is painful. Union with the unpleasant is 
 painful, painful is separation from the pleasant; and any 
 craving that is unsatisfied, that too is painful. In brief, 
 bodily conditions which spring from attachment are pain- 
 flil. 23 
 
 "This, then, O bhikkhus, is the noble truth concerning 
 suffering. 24 
 
 "Now this, O bhikkhus, is the noble truth concerning 
 the origin of suffering: i^ 
 
 "Verily, it is that craving which causes the renewal of 
 existence, accompanied by sensual delight, seeking satis- 
 faction now here, now there, the craving for the gratifi- 
 cation of the passions, the craving for a future life, and the 
 craving for happiness in this life. i6 
 
 "This, then, O bhikkhus, is the noble truth concerning 
 the origin of suffering. 27 
 
 "Now this, O bhikkhus, is the noble truth concerning 
 the destruction of suffering: 28 
 
 "Verily, it is the destruction, in which no passion re- 
 mains, of this very thirst; it is the laying aside of, the being 
 free from, the dwelling no longer upon this thirst. 29 
 
 "This, then, O bhikkhus, is the noble truth concerning 
 the destruction of suffering. 30 
 
 "Now this, O bhikkhus, is the noble truth concerning 
 the way which leads to the destruction of sorrow. Verily! 
 it is this noble eightfold path; that is to say: 31 
 
 "Right views; right aspirations; right speech; right be- 
 havior; right livelihood; right effort; right thoughts; and 
 right contemplation. 32 
 
 "This, then, O bhikkhus, is the noble truth concerning 
 the destruction of sorrow. 35 
 
 52 
 
)Wii^iir^yWfx^y^^ 
 
 \a\ tX^^^^S=0"*^^*^^2=.^X^ [d 
 
 b.riiPttl'-f- 
 
"By the practice of lovingkindness I have attained liber- 
 ation of heart, and thus I am assured that I shall never 
 return in renewed births. I have even now attained Nir- 
 vana." 34 
 
 And when the Blessed One had thus set the royal chariot- 
 wheel of truth rolling onward, a rapture thrilled through 
 all the universes. 35 
 
 The devas left their heavenly abodes to listen to the 
 sweetness of the truth; the saints that had parted from life 
 crowded around the great teacher to receive the glad tid- 
 ings; even the animals of the earth felt the bliss that rested 
 upon the words of the Tathagata: and all the creatures of 
 the host of sentient beings, gods, men, and beasts, hearing 
 the message of deliverance, received and understood it in 
 their own language. ^6 
 
 And when the doctrine was propounded, the venerable 
 Kondanna, the oldest one among the five bhikkhus, dis- 
 cerned the truth with his mental eye, and he said: "Truly, 
 O Buddha, our Lord, thou hast found the truth!" Then 
 the other bhikkhus too, joined him and exclaimed: "Truly, 
 thou art the Buddha, thou hast found the truth." 37 
 
 And the devas and saints and all the good spirits of the 
 departed generations that had listened to the sermon of 
 the Tathagata, joyftilly received the doctrine and shouted: 
 "Truly, the Blessed One has founded the kingdom of right- 
 eousness. The Blessed One has moved the earth; he has 
 set the wheel of Truth rolling, which by no one in the 
 universe, be he god or man, can ever be turned back. The 
 kingdom of Truth will be preached upon earth; it will 
 spread; and righteousness, good-will, and peace will reign 
 among mankind." 38 
 
XVII. 
 THE SANGHA. 
 
 Having pointed out to the five bhikkhus the truth, the 
 Buddha said: i 
 
 "A man that stands alone, having decided to obey the 
 truth, may be weak and slip back into his old ways. There- 
 fore, stand ye together, assist one another, and strengthen 
 one another's efforts. 2 
 
 "Be. like unto brothers; one in love, one in holiness, and 
 one in your zeal for the truth. 3 
 
 "Spread the truth and preach the doctrine in all quarters 
 of the world, so that in the end all hving creatures will be 
 citizens of the kingdom of righteousness. 4 
 
 "This is the holy brotherhood; this is the church, the 
 congregation of the saints of the Buddha; this is the Sangha 
 that establishes a communion among all those who have 
 taken their refuge in the Buddha." 5 
 
 And Kondanna was the first disciple of the Buddha who 
 had thoroughly grasped the doctrine of the Holy One, and 
 the Tathagata looking into his heart said: "Truly, Kon- 
 danna has understood the truth." Hence the venerable 
 Kondanna received the name "Annata-Kondanna," that is, 
 "Kondanna who has understood the doctrine." 6 
 
 Then the venerable Kondanna spoke to the Buddha and 
 said: "Lord, let us receive the ordination firom the Blessed 
 One." 7 
 
 And the Buddha said: "Come, O bhikkhus! Well taught 
 is the doctrine. Lead a holy life for the extinction of suf- 
 fering." 8 
 
 Then Kondanna and the other bhikkhus uttered three 
 times these solemn vows: 9 
 
 "To the Buddha will I look in faith: He, the Perfect 
 One, is holy and supreme. The Buddha conveys to us in- 
 struction, wisdom, and salvation; he is the Blessed One, 
 
 56 
 
who knows the law of being; he is the Lord of the world, 
 who yoketh men like oxen, the Teacher of gods and men, 
 the Exalted Buddha. Therefore, to the Buddha will I look 
 in faith. lo 
 
 "To the doctrine will I look in faith: well-preached is 
 the doctrine by the Exalted One. The doctrine has been 
 revealed so as to become visible; the doctrine is above 
 time and space. The doctrine is not based upon hearsay, 
 it me'ans 'Come and see'; the doctrine leads to welfare; 
 the doctrine is recognized by the wise in their own hearts. 
 Therefore to the doctrine will I look in faith. 1 1 
 
 "To the community will I look in faith; the community 
 of the Buddha's disciples instructs us how to lead a life of 
 righteousness; the community of the Buddha's disciples 
 teaches us how to exercise honesty and justice; the com- 
 munity of the Buddha's disciples shows us how to practise 
 the truth. They form a brotherhood in kindness and char- 
 ity, and their saints are worthy of reverence. The com- 
 munity of the Buddha's disciples is founded as a holy 
 brotherhood in which men bind themselves together to teach 
 the behests of rectitude and to do good. Therefore, to 
 the community wiU I look in faith." iz 
 
 And the gospel of the Blessed One increased from day 
 to day, and many people came to hear him and to accept 
 the ordination to lead thenceforth a holy life for the sake 
 of the extinction of suffering. 1 3 
 
 And the Blessed One seeing that it was impossible to 
 attend to all who wanted to hear the truth and receive 
 the ordination, sent out from the number of his dis- 
 ciples such as were to preach the Dharma and said unto 
 them: 14 
 
 "The Dharma and the Vinaya proclaimed by the Tatha- 
 gata shine forth when they are displayed, and not when 
 they are concealed. But let not this doctrine, so full of 
 truth and so excellent, fall into the hands of those unworthy 
 
 57 
 
of it, where it would be despised and contemned, treated 
 shamefully, ridiculed and censured. 15- 
 
 "I now grant you, O bhikkhus, this permission. Confer 
 henceforth in the different countries the ordination upon 
 those who are eager to receive it, when you find them 
 worthy. 1 6 
 
 "Go ye now, O bhikkhus, for the benefit of the many, 
 for the welfare of mankind, out of compassion for the 
 world. Preach the doctrine which is glorious in the begin- 
 ning, glorious in the middle, and glorious in the end, in the 
 spirit as well as in the letter. There are beings whose eyes 
 are scarcely covered with dust, but if the doctrine is not 
 preached to them they cannot attain salvation. Proclaim to 
 them a life of holiness. They will understand the doctrine 
 and accept it." 17 
 
 And it became an established custom that the bhikkhus 
 went out preaching while the weather was good, but in the 
 rainy season they came together again and joined their 
 master, to listen to the exhortations of the Tathagata. 18 
 
 XVIII. 
 YASA, THE YOUTH OF BENARES. 
 
 At that time there was in Benares a noble youth, Yasa 
 by name, the son of a wealthy merchant. Troubled in his 
 mind about the sorrows of the world, he secretly rose up 
 in the night and stole away to the Blessed One. i 
 
 The Blessed One saw Yasa, the noble youth, coming 
 from afar. And Yasa approached and exclaimed: "Alas, 
 what distress! What tribulations!" 2 
 
 The Blessed One said to Yasa: "Here is no distress; 
 here are no tribulations. Come to me and I will teach you 
 the truth, and the truth will dispel your sorrows." ^ 
 
And when Yasa, the noble youth, heard that there were 
 neither distress, nor tribulations, nor sorrows, his heart was 
 comforted. He went into the place where the Blessed One 
 was, and sat down near him. 4 
 
 Then the Blessed One preached about charity and mo- 
 rality. He explained the vanity of the thought "1 am"; 
 the dangers of desire, and the necessity of avoiding 
 the evils of life in order to walk on the path of de- 
 liverance. 5 
 
 Instead of disgust with the world, Yasa felt the cooling 
 stream of holy wisdom, and, having obtained the pure and 
 spotless eye of truth, he looked at his person, richly 
 adorned with pearls and precious stones, and his heart 
 was filled with shame. 6 
 
 The Tathagata, knowing his inward thoughts, said: 7 
 
 "Though a person be ornamented with jewels, the heart 
 may have conquered the senses. The outward form does 
 not constitute religion or affect the mind. Thus the body 
 of a samana may wear an ascetic's garb while his mind 
 is immersed in worldliness. 8 
 
 "A man that dwells in lonely woods and yet covets 
 worldly vanities, is a worldling, while the man in worldly 
 garments may let his heart soar high to heavenly thoughts. 9 
 
 "There is no distinction between the layman and the 
 hermit, if but both have banished the thought of self" 10 
 
 Seeing that Yasa was ready to enter upon the path, 
 the Blessed One said to him: "Follow me!" And Yasa 
 joined the brotherhood, and having put on a bhikkhu's robe, 
 received the ordination. 1 1 
 
 While the Blessed One and Yasa were discussing the 
 doctrine, Yasa's father passed by in search of his son; and 
 in passing he asked the Blessed One: "Pray, Lord, hast thou 
 seen Yasa, my son?" i^ 
 
 And the Buddha said to Yasa's father: "Come in, sir, 
 thou wilt find thy son"; and Yasa's father became full of 
 
 59 
 
joy and he entered. He sat down near his son, but his 
 eyes were holden and he knew him not; and the Lord 
 began to preach. And Yasa's father, understanding the 
 doctrine of the Blessed One, said: 13 
 
 "Glorious is the truth, O Lord! The Buddha, the Holy 
 One, our Master, sets up what has been overturned; he 
 reveals what has been hidden; he points out the way to 
 the wanderer who has gone astray; he lights a lamp in the 
 darkness so that all who have eyes to see can discern the 
 things that surround them. I take refuge in the Buddha, 
 our Lord: I take refuge in the doctrine revealed by him: 
 I take refuge in the brotherhood which he has founded. 
 May the Blessed One receive me firom this day forth while 
 my life lasts as a lay disciple who has taken refuge in 
 him." 14 
 
 Yasa's father was the first lay-member who became the 
 first lay disciple of the Buddha by pronouncing the three- 
 fold formula of refiige. 1 5 
 
 When the wealthy merchant had taken refuge in the 
 Buddha, his eyes were opened and he saw his son sitting 
 at his side in a bhikkhu's robe. "My son, Yasa," he said, 
 "thy mother is absorbed in lamentation and grief. Return 
 home and restore thy mother to life." 16 
 
 Then Yasa looked at the Blessed One, and the Blessed 
 One said: "Should Yasa return to the world and enjoy 
 the pleasures of a worldly life as he did before?" 17 
 
 And Yasa's father replied: "If Yasa, my son, finds it 
 a gain to stay with thee, let him stay. He has become de- 
 hvered from the bondage of worldUness." 1 8 
 
 When the Blessed One had cheered their hearts with 
 words of truth and righteousness, Yasa's father said: "May 
 the Blessed One, O Lord, consent to take his meal with 
 me together with Yasa as his attendant?" 19 
 
 The Blessed One, having donned his robes, took his 
 alms-bowl and went with Yasa to the house of the rich 
 
 60 
 
merchant. When they had arrived there, the mother and 
 also the former wife of Yasa saluted the Blessed One and 
 sat down near him. lo 
 
 Then the Blessed One preached, and the women having 
 understood his doctrine, exclaimed: "Glorious is the truth, 
 O Lord! We take refuge in the Buddha, our Lord. We 
 take refuge in the doctrine revealed by him. We take 
 refuge in the brotherhood which has been founded by him. 
 May the Blessed One receive us from this day forth while 
 our life lasts as lay disciples who have taken refuge in 
 him." 2 1 
 
 The mother and the wife of Yasa, the noble youth of 
 Benares, were the first women who became lay disciples 
 and took their refuge in the Buddha. 21 
 
 Now there were four friends of Yasa belonging to the 
 wealthy families of Benares. Their names were Vimala, 
 Subahu, Punnaji, and Gavampati. i? 
 
 When Yasa's friends heard that Yasa had cut off his 
 hair and put on bhikkhu robes to give up the world and 
 go forth into homelessness, they thought: "Surely that can- 
 not be a common doctrine, that must be a noble renun- 
 ciation of the world, if Yasa, whom we know to be good 
 and wise, has shaved his hair and put on bhikkhu robes to 
 give up the world and go forth into homelessness." 24 
 
 And they went to Yasa, and Yasa addressed the 
 Blessed One, saying: "May the Blessed One administer ex- 
 hortation and instruction to these four friends of mine." 
 And the Blessed One preached to them, and Yasa's friends 
 accepted the doctrine and took refiige in the Buddha, the 
 Dharma, and the Sangha. 2.5 
 
 61 
 
XIX. 
 
 KASSAPA. 
 
 At that time there lived in Uruvela the Jatilas, Brahman 
 hermits with matted hair, worshipping the fire and keeping 
 a fire-dragon; and Kassapa was their chief. i 
 
 Kassapa was renowned throughout all India, and his 
 name was honored as one of the wisest men on earth and 
 an authority on religion. i 
 
 And the Blessed One went to Kassapa of Uruvela, the 
 Jatila, and said: "Let me stay a night in the room where 
 you keep your sacred fire." ? 
 
 Kassapa, seeing the Blessed One in his majesty and 
 beauty, thought to himself: "This is a great muni and a 
 noble teacher. Should he stay over night in the room where 
 the sacred fire is kept, the serpent will bite him and he 
 will die." And he said: "I do not object to your staying 
 over-night in the room where the sacred fire is kept, but 
 the serpent lives there; he will kill you and I should be 
 sorry to see you perish." 4 
 
 But the Buddha insisted and Kassapa admitted him to 
 the room where the sacred fire was kept. 5 
 
 And the Blessed One sat down with his body erect, sur- 
 rounding himself with watchfulness. 6 
 
 In the night the dragon came to the Buddha, belching 
 forth in rage his fiery poison, and filling the air with burning 
 vapor, but could do him no harm, and the fire consumed 
 itself while the World-honored One remained composed. 
 And the venomous fiend became very wroth so that he 
 died in his anger. 7 
 
 When Kassapa saw the light shining forth from the 
 room he said: "Alas, what misery! Truly, the countenance 
 of Gotama the great Sakyamuni is beautiful, but the ser- 
 pent will destroy him." 8 
 
 In the morning the Blessed One showed the dead body 
 
 6z 
 
of the fiend to Kassapa, saying: "His fire has been con- 
 quered by my fire." p 
 
 And Kassapa thought to himself. "Sakyamuni is a great 
 samana and possesses high powers, but he is not holy 
 like me." lo 
 
 There was in those days a festival, and Kassapa thought: 
 "The people will come hither from all parts of the country 
 and will see the great Sakyamuni. When he speaks to 
 them, they will beheve in him and abandon me." And he 
 grew envious. ii 
 
 When the day of the festival arrived, the Blessed One 
 retired and did not come to Kassapa. And Kassapa went 
 to the Buddha on the next morning and said: "Why did 
 the great Sakyamuni not come?" 12 
 
 The Tathagata replied: "Didst thou not think, O Kas- 
 sapa, that it would be better if I stayed away from the 
 festival?" 1 3 
 
 And Kassapa was astonished and thought: "Great is 
 Sakyamuni; he can read my most secret thoughts, but he 
 is not holy like me." 14 
 
 And the Blessed One addressed Kassapa and said: 
 "Thou seest the truth, but acceptest it not because of the 
 envy that dwells in thy heart. Is envy holiness? Envy is 
 the last remnant of self that has remained in thy mind. 
 Thou art not holy, Kassapa; thou hast not yet entered 
 the path." 15 
 
 And Kassapa gave up his resistance. His envy disap- 
 peared, and, bowing down before the Blessed One, he said: 
 "Lord, our Master, let me receive the ordination from the 
 Blessed One." i^ 
 
 And the Blessed One said: "Thou, Kassapa, art chief 
 of the Jatilas. Go, then, first and inform them of thine 
 intention, and let them do as thou thinkest fit." 17 
 
 Then Kassapa went to the Jatilas and said: "I am anx- 
 ious to lead a religious life under the direction of the 
 
 <^3 
 
great Sakyamuni, who is the Enlightened One, the Buddha. 
 Do as ye think best." i8 
 
 And the Jatilas replied: "We have conceived a profound 
 affection for the great Sakyamuni, and if thou wilt join his 
 brotherhood, we will do likewise." 19 
 
 The Jatilas of Uruvela now flung their paraphernalia 
 of fire-worship into the river and went to the Blessed 
 One. io 
 
 Nadi Kassapa and Gaya Kassapa, brothers of the great 
 Uruvela Kassapa, powerful men and chieftains among the 
 people, were dwelling below on the stream, and when 
 they saw the instruments used in fire-worship floating in the 
 river, they said: "Something has happened to our brother." 
 And they came with their folk to Uruvela. Hearing what 
 had happened, they, too, went to the Buddha. 21 
 
 The Blessed One, seeing that the Jatilas of Nadi and 
 Gaya, who had practised severe austerities and worshipped 
 fire, were now come to him, preached a sermon on fire, 
 and said: 22 
 
 "Everything, O Jatilas, is burning. The eye is burning, 
 aU the senses are burning, thoughts are burning. They are 
 burning with the fire of lust. There is anger, there is 
 ignorance, there is hatred, and as long as the fire finds 
 inflammable things upon which it can feed, so long will 
 it burn, and there will be birth and death, decay, grief, 
 lamentation, suff'ering, despair, and sorrow. Considering this, 
 a disciple of the Dharma will see the four noble truths and 
 walk in the eightfold path of holiness. He will become 
 wary of his eye, wary of all his senses, wary of his thoughts. 
 He will divest himself of passion and become firee. He 
 will be delivered from selfishness and attain the blessed 
 state of Nirvana." 25 
 
 And the Jatilas rejoiced and took refuge in the Buddha, 
 the Dharma, and the Sangha. 24 
 
 H 
 
XX. 
 
 THE SERMON AT RAJAGAHA. 
 
 And the Blessed One having dwelt some time in Uru- 
 vela went forth to Rajagaha, accompanied by a great 
 number of bhikkhus, many of whom had been Jatilas be- 
 fore; and the great Kassapa, chief of the Jatilas and form- 
 erly a fireworshipper, went with him. i 
 
 When the Magadha king, Seniya Bimbisara, heard of 
 the arrival of Gotama Sakyamuni, of whom the people 
 said, "He is the Holy One, the blessed Buddha, guiding 
 men as a driver curbs bullocks, the teacher of high and 
 low," he went out surrounded with his counsellors and 
 generals and came to the grove where the Blessed One 
 was. 2 
 
 There they saw the Blessed One in the company of 
 Kassapa, the great religious teacher of the Jatilas, and they 
 were astonished and thought: "Has the great Sakyamuni 
 placed himself under the spiritual direction of Kassapa, or 
 has Kassapa become a disciple of Gotama?" 3 
 
 And the Tathagata, reading the thoughts of the people, 
 said to Kassapa: "What knowledge hast thou gained, O 
 Kassapa, and what has induced thee to renounce the sacred 
 fire and give up thine austere penances?" 4 
 
 Kassapa said: "The profit I derived from adoring the 
 fire was continuance in the wheel of individuahty with all 
 its sorrows and vanities. This service I have cast away, 
 and instead of continuing penances and sacrifices I have 
 gone in quest of the highest Nirvana. Since I have seen 
 the light of truth, I have abandoned worshipping the fire." 5 
 
 The Buddha, perceiving that the whole assembly was 
 ready as a vessel to receive the doctrine, spoke thus to 
 Bimbisara the king: 6 
 
 "He who knows the nature of self and understands how 
 the senses act, finds no room for selfishness, and thus he 
 
 5 65 
 
will attain peace unending. The world holds the thought 
 of self, and from this arises false apprehension. 7 
 
 "Some say that the self endures after death, some say it 
 perishes. Both are wrong and their error is most grievous. 8 
 
 "For if they say the self is perishable, the fruit they 
 strive for will perish too, and at some time there will be 
 no hereafter. Good and evil would be indifferent. This 
 salvation from selfishness is without merit. 9 
 
 "When some, on the other hand, say the self will not 
 perish, then in the midst of all life and death there is but 
 one identity unborn and undying. If such is their self, 
 then it is perfect and cannot be perfected by deeds. The 
 lasting, imperishable self could never be changed. The self 
 would be lord and master, and there would be no use in 
 perfecting the perfect} moral aims and salvation would be 
 unnecessary. i o 
 
 "But now we see the marks of joy and sorrow. Where 
 is any constancy? If there is no permanent self that does 
 our deeds, then there is no self; there is no actor behind 
 our actions, no perceiver behind our perception, no lord 
 behind our deeds. 1 1 
 
 "Now attend and listen: The senses meet the object 
 and from their contact sensation is born. Thence results 
 recollection. Thus, as the sun's power through a burning- 
 glass causes fire to appear, so through the cognizance born 
 of sense and object, the mind originates and with it the 
 ego, the thought of self, whom some Brahman teachers 
 call the lord. The shoot springs from the seed; the seed 
 is not the shoot; both are not one and the same, but suc- 
 cessive phases in a continuous growth. Such is the birth 
 of animated life. 1 1 
 
 "Ye that are slaves of the self and toil in its service 
 from morn until night, ye that live in constant fear of birth, 
 old age, sickness, and death, receive the good tidings that 
 your cruel master exists not. ij 
 
 66 
 
"Self is an error, an illusion, a dream. Open your eyes 
 and awaken. See things as they are and ye will be com- 
 forted. 1 4 
 
 "He who is awake will no longer be afiraid of nightmares. 
 He who has recognized the nature of the rope that seemed 
 to be a serpent will cease to tremble. 15 
 
 "He who has found there is no self will let go all the 
 lusts and desires of egotism. 16 
 
 "The cleaving to things, covetousness, and sensuahty in- 
 herited from former existences, are the causes of the misery 
 and vanity in the world. 17 
 
 "Surrender the grasping disposition of selfishness, and you 
 will attain to that calm state of mind which conveys per- 
 fect peace, goodness, and wisdom." 18 
 
 And the Buddha breathed forth this solemn utterance: ip 
 
 "Do not deceive, do not despise 
 
 Each other, anywhere. 
 
 Do not be angry, nor should ye 
 
 Secret resentment bear; 
 
 For as a mother risks her life 
 
 And watches o'er her child, 
 
 So boundless be your love to all, 
 
 So tender, kind and mild. lo 
 
 "Yea, cherish good-will right and left. 
 
 All round, early and late. 
 
 And without hindrance, without stint, 
 
 From envy free and hate, 
 
 While standing, walking, sitting down, 
 
 Whate'er you have in mind. 
 
 The rule of life that's always best 
 
 Is to be loving-kind. n 
 
 "Gifts are great, the founding of viharas is meritorious, 
 meditations and religious exercises pacify the heart, com- 
 prehension of the truth leads to Nirvana, but greater than 
 
 r ^7 
 
all is lovingkindness. As the light of the moon is sixteen 
 times stronger than the light of all the stars, so lovingkindness 
 is sixteen times more efficacious in liberating the heart than 
 all other religious accomplishments taken together. ^^ 
 
 "This state of heart is the best in the world. Let a 
 man remain steadfast in it while he is awake, whether he 
 is standing, walking, sitting, or lying down." zj 
 
 When the Enlightened One had finished his sermon, the 
 Magadha king said to the Blessed One: 24 
 
 "In former days. Lord, when I was a prince, I cherished 
 five wishes. I wished: O, that I might be inaugurated as 
 a king. This was my first wish, and it has been fulfilled. 
 Further, I wished: Might the Holy Buddha, the Perfect 
 One, appear on earth while I rule and might he come to 
 my kingdom. This was my second wish and it is fulfilled 
 now. Further I wished: Might I pay my respects to him. 
 This was my third wish and it is fulfilled now. The fourth 
 wish was: Might the Blessed One preach the doctrine to 
 me, and this is fulfilled now. The greatest wish, however, 
 was the fifth wish: Might I understand the doctrine of the 
 Blessed One. And this wish is fulfilled too. 25 
 
 "Glorious Lord! Most glorious is the truth preached by 
 the Tathagata! Our Lord, the Buddha, sets up what has 
 been overturned; he reveals what has been hidden; he 
 points out the way to the wanderer who has gone astray; 
 he lights a lamp in the darkness so that those who have 
 eyes to see may see. i6 
 
 "I take my refuge in the Buddha. I take my refuge in 
 the Dharma. I take my refuge in the Sangha." 27 
 
 The Tathagata, by the exercise of his virtue and by wis- 
 dom, showed his unlimited spiritual power. He subdued 
 and harmonized all minds. He made them see and accept 
 the truth, and throughout the kingdom the seeds of virtue 
 were sown. 28 
 
 68 
 
XXL 
 THE KING'S GIFT. 
 
 The king, having taken his refiige in the Buddha, invited 
 the Tathagata to his palace, saying: "Will the Blessed One 
 consent to take his meal with me to-morrow together with 
 the fraternity of bhikkhus?" i 
 
 The next morning Seniya Bimbisara, the king, announced 
 to the Blessed One that it was time for taking food: "Thou 
 art my most welcome guest, O Lord of the world, come; 
 the meal is prepared." z 
 
 And the Blessed One having donned his robes, took his 
 alms-bowl and, together with a great number of bhikkhus, 
 entered the city of Rajagaha. 3 
 
 Sakka, the king of the Devas, assuming the appearance 
 of a young Brahman, walked in front, and said: 4 
 
 "He who teaches self-control with those who have learned 
 self-control; the redeemer with those whom he has re- 
 deemed; the Blessed One with those to whom he has given 
 peace, is entering Rajagaha! Hail to the Buddha, our Lord! 
 Honor to his name and blessings to all who take refuge in 
 him." And Sakka intoned this stanza: 5 
 
 "So blest is an age in which Buddhas arise, 
 
 So blest is the truth's proclamation. 
 
 So blest is the Sangha, concordant and wise. 
 
 So blest a devout congregation! <5 
 
 "And if by all the truth were known. 
 
 More seeds of kindness would be sown. 
 
 And richer crops of good deeds grown." 7 
 
 When the Blessed One had finished his meal, and had 
 cleansed his bowl and his hands, the king sat down near 
 him and thought: 8 
 
 "Where may I find a place for the Blessed One to live 
 in, not too far from the town and not too near, suitable 
 
 69 
 
for going and coming, easily accessible to all people who 
 want to see him, a place that is by day not too crowded 
 and by night not exposed to noise, wholesome and well 
 fitted for a retired life? There is my pleasure-garden, the 
 bamboo grove Veluvana, fulfilling all these conditions. I 
 shall offer it to the brotherhood whose head is the Bud- 
 dha." 9 
 
 The king dedicated his garden to the brotherhood, say- 
 ing: "May the Blessed One accept my gift." lo 
 
 Then the Blessed One, having silently shown his con- 
 sent and having gladdened and edified the Magadha king by 
 religious discourse, rose from his seat and went away. 1 1 
 
 XXII. 
 SARIPUTTA AND MOGGALLANA. 
 
 At that time Sariputta and Moggallana, two Brahmans 
 and chiefs of the followers of Safijaya, led a religious 
 hfe. They had promised each other: "He who first attains 
 Nirvana shall tell the other one." i 
 
 Sariputta seeing the venerable Assaji begging for alms, 
 modestly keeping his eyes to the ground and dignified in 
 deportment, exclaimed: "Truly this samana has entered 
 the right path; I will ask him in whose name he has re- 
 tired from the world and what doctrine he professes." Be- 
 ing addressed by Sariputta, Assaji replied: "I am a fol- 
 lower of the Buddha, the Blessed One, but being a novice 
 I can tell you the substance only of the doctrine." 2 
 
 Said Sariputta: "Tell me, venerable monk, it is the sub- 
 stance I want." And Assaji recited the stanza: 3 
 
 "The Buddha did the cause unfold 
 
 Of all the things that spring from causes. 
 
 And further the great sage has told 
 
 How finally all passion pauses." 4 
 
 70 
 
Having heard this stanza, Sariputta obtained the pure 
 and spotless eye of truth and said: "Now I see clearly, 
 whatsoever is subject to origination is also subject to ces- 
 sation. If this be the doctrine I have reached the state to 
 enter Nirvana which heretofore has remained hidden from 
 me." ^ 
 
 Sariputta went to Moggallana and told him, and both 
 said: "We will go to the Blessed One, that he, the Blessed 
 One, may be our teacher." 6 
 
 When the Buddha saw Sariputta and Moggallana coming 
 from afar, he said to his disciples, "These two monks are 
 highly auspicious." 7 
 
 When the two friends had taken refuge in the Buddha, 
 the Dharma and the Sangha, the Holy One said to his other 
 disciples: "Sariputta, like the first-born son of a world- 
 ruling monarch, is well able to assist the king as his chief 
 follower to set the wheel of the law rolling." 8 
 
 And the people were annoyed. Seeing that many distin- 
 guished young men of the kingdom of Magadha led a religious 
 life under the direction of the Blessed One, they became 
 angry and murmured: "Gotama Sakyamuni induces fathers 
 to leave their wives and causes families to become ex- 
 tinct." 9 
 
 When they saw the bhikkhus, they reviled them, saying: 
 "The great Sakyamuni has come to Rajagaha subduing the 
 minds of men. Who will be the next to be led astray by 
 him?" lo 
 
 The bhikkhus told it to the Blessed One, and the Blessed 
 One said: "This murmuring, O bhikkhus, will not last long. 
 It will last seven days. If they revile you, O bhikkhus, 
 answer them with these words: ii 
 
 " 'It is by preaching the truth that Tathagatas lead men. 
 Who will murmur at the wise? Who will blame the vir- 
 tuous? Who will condemn self-control, righteousness, and 
 kindness?'" n 
 
 71 
 
And the Blessed One proclaimed this verse: 
 
 "Commit no wrong but good deeds do 
 
 And let thy heart be pure. 
 
 All Buddhas teach this doctrine true 
 
 Which will for aye endure." ij 
 
 XXIII. 
 ANATHAPINDIKA. 
 
 At this time there was Anathapindika, a man of unmeas- 
 ured wealth, visiting Rajagaha. Being of a charitable dis- 
 position, he was called "the supporter of orphans and the 
 friend of the poor." i 
 
 Hearing that the Buddha had come into the world and 
 was stopping in the bamboo grove near the city, he set 
 out in the very night to meet the Blessed One. 2 
 
 And the Blessed One saw at once the sterling quality of 
 Anathapindika's heart and greeted him with words of re- 
 ligious comfort. And they sat down together, and Ana- 
 thapindika listened to the sweetness of the truth preached 
 by the Blessed One. And the Buddha said: 3 
 
 "The restless, busy nature of the world, this, I declare, 
 is at the root of pain. Attain that composure of mind 
 which is resting in the peace of immortaUty. Self is but 
 a heap of composite qualities, and its world is empty like 
 a fantasy. 4 
 
 "Who is it that shapes our lives? Is it Is' vara, a per- 
 sonal creator? If Isvara be the maker, all living things 
 should have silently to submit to their maker's power. 
 They would be like vessels formed by the potter's hand; 
 and if it were so, how would it be possible to practise 
 virtue ? If the world had been made by Is' vara there should 
 be no such thing as sorrow, or calamity, or evilj for both 
 
 7i 
 
pure and impure deeds must come from him. If not, there 
 would be another cause beside him, and he would not be 
 self-existent. Thus, thou seest, the thought of IsVara is 
 overthrown. 5 
 
 "Again, it is said that the Absolute has created us. But 
 that which is absolute cannot be a cause. All things around 
 us come from a cause as the plant comes from the seed; 
 but how can the Absolute be the cause of all things alike? 
 If it pervades them, then, certainly, it does not make 
 them. 6 
 
 "Again, it is said that Self is the maker. But if self is 
 the maker, why did it not make things pleasing? The causes 
 of sorrow and joy are real and objective. How can they 
 have been made by self? 7 
 
 "Again, if we adopt the argument that there is no ma- 
 ker, our fate is such as it is, and there is no causation, 
 what use would there be in shaping our lives and adjusting 
 means to an end? 8 
 
 "Therefore, we argue that all things that exist are not 
 without cause. However, neither Isvara, nor the absolute, 
 nor the self, nor causeless chance, is the maker, but our 
 deeds produce results both good and evil according to the 
 law of causation. 9 
 
 "Let us, then, abandon the heresy of worshipping Isvara 
 and of praying to him; let us no longer lose ourselves in 
 vain speculations of profitless subtleties; let us surrender 
 self and all selfishness, and as all things are fixed by cau- 
 sation, let us practise good so that good may result from 
 our actions." 10 
 
 And Anathapindika said : "I see that thou art the Buddha, 
 the Blessed One, the Tathagata, and I wish to open to thee 
 my whole mind. Having listened to my words advise me 
 what I shall do. 1 1 
 
 "My life is full of work, and having acquired great wealth, 
 I am surrounded with cares. Yet I enjoy my work, and 
 
 7? 
 
apply myself to it with all diligence. Many people are in 
 my employ and depend upon the success of my enter- 
 prises. I i 
 
 "Now, I have heard thy disciples praise the bliss of the 
 hermit and denounce the unrest of the world. 'The Holy 
 One,' they say, 'has given up his kingdom and his inheri- 
 tance, and has found the path of righteousness, thus setting 
 an example to all the world how to attain Nirvana.' ij 
 
 "My heart yearns to do what is right and to be a bless- 
 ing unto my fellows. Let me then ask thee. Must I give 
 up my wealth, my home, and my business enterprises, and, 
 like thyself, go into homelessness in order to attain the 
 bliss of a religious life?" 14 
 
 And the Buddha replied: "The bliss of a religious life is 
 attainable by every one who walks in the noble eightfold 
 path. He that cleaves to wealth had better cast it away 
 than allow his heart to be poisoned by it; but he who 
 does not cleave to wealth, and possessing riches, uses them 
 rightly, will be a blessing unto his fellows. 15 
 
 "It is not Hfe and wealth and power that enslave men, 
 but the cleaving to life and wealth and power. i<5 
 
 "The bhikkhu who retires from the world in order to 
 lead a life of leisure will have no gain, for a life of indo- 
 lence is an abomination, and lack of energy is to be de- 
 spised. 1 7 
 
 "The Dharma of the Tathagata does not require a man 
 to go into homelessness or to resign the world, unless he 
 feels called upon to do so; but the Dharma of the Tatha- 
 gata requires every man to free himself from the illusion 
 of self, to cleanse his heart, to give up his thirst for plea- 
 sure and lead a life of righteousness. 18 
 
 "And whatever men do, whether they remain in the world 
 as artisans, merchants, and officers of the king, or retire 
 from the world and devote themselves to a life of religious 
 meditation, let them put their whole heart into their task; 
 
 74 
 
let them be diligent and energetic, and, if they are like the 
 lotus, which, although it grows in the water, yet remains 
 untouched by the water, if they struggle in life without 
 cherishing envy or hatred, if they live in the world not a 
 life of self but a life of truth, then surely joy, peace, and 
 bliss will dwell in their minds." 19 
 
 XXIV. 
 THE SERMON ON CHARITY. 
 
 Anathapindika rejoiced at the words of the Blessed One 
 and said : "I dwell at Savatthi, the capital of Kosala, a land 
 rich in produce and enjoying peace. Pasenadi is the king 
 of the country, and his name is renowned among our own 
 people and our neighbors. Now I wish to found there a 
 vihara which shall be a place of religious devotion for your 
 brotherhood, and I pray you kindly to accept it." i 
 
 The Buddha saw into the heart of the supporter of or- 
 phans; and knowing tiiat unselfish charity was the moving 
 cause of his offer, in acceptance of the gift, the Blessed One 
 said : 2 
 
 "The charitable man is loved by all; his friendship is 
 prized highly; in death his heart is at rest and full of joy, 
 for he suffers not from repentance; he receives the opening 
 flower of his reward and the fruit that ripens from it. 3 
 
 "Hard it is to understand : By giving away our food, we 
 get more strength, by bestowing clothing on others, we 
 gain more beauty; by donating abodes of purity and truth, 
 we acquire great treasures. 4 
 
 "There is a proper time and a proper m ode in charity 
 just as the vigorous warrior goes to battle, so is the man; 
 who is able to give. He is like an able warrior, a champion 
 strong and wise in action. 5 
 
 7^ 
 
"Loving and compassionate he gives with reverence and 
 banishes all hatred, envy, and anger. 6 
 
 "The charitable man has found the path of salvation. He 
 is like the man who plants a sapling, securing thereby the 
 shade, the flowers, and the fruit in future years. Even so 
 is the result of charity, even so is the joy of him who 
 helps those that are in need of assistance j even so is the 
 great Nirvana. 7 
 
 "We reach the immortal path only by continuous acts 
 of kindhness and we perfect our souls by compassion and 
 charity." 8 
 
 Anathapindika invited Sariputta to accompany him on 
 his return to Kosala and help him in selecting a pleasant 
 site for the vihara. 9 
 
 XXV. 
 JETAVANA. 
 
 Anathapindika, the friend of the destitute and the sup- 
 porter of orphans, having returned home, saw the garden 
 of the heir-apparent, Jeta, with its green groves and limpid 
 rivulets, and thought: "This is the place which will be most 
 suitable as a vihara for the brotherhood of the Blessed 
 One." And he went to the prince and asked leave to buy 
 the ground. i 
 
 The prince was not inclined to sell the garden, for he 
 valued it highly. He at first refiised but said at last, "If 
 thou canst cover it with gold, then, and for no other price, 
 shalt thou have it." 2 
 
 Anathapindika rejoiced and began to spread his gold; but 
 Jeta said: "Spare thyself the trouble, for I will not sell." 
 But Anathapindika insisted. Thus they contended until 
 they resorted to the magistrate. j 
 
 76 
 
Meanwhile the people began to talk of the unwonted 
 proceeding, and the prince, hearing more of the details and 
 knowing that Anathapindika was not only very wealthy but 
 also straightforward and sincere, inquired into his plans. 
 On hearing the name of the Buddha, the prince became 
 anxious to share in the foundation and he accepted only 
 one-half of the gold, saying: "Yours is the land, but mine 
 are the trees. I will give the trees as my share of this of- 
 fering to the Buddha." 4 
 
 Then Anathapindika took the land and Jeta the trees, 
 and they placed them in trust of Sariputta for the Bud- 
 dha. 5 
 
 After the foundations were laid, they began to build the 
 hall which rose loftily in due proportions according to the 
 directions which the Buddha had suggested; and it was beau- 
 tifiilly decorated with appropriate carvings. 6 
 
 This vihara was called Jetavana, and the friend of the 
 orphans invited the Lord to come to Savatthi and receive 
 the donation. And the Blessed One left Kapilavatthu and 
 came to Savatthi. 7 
 
 While the Blessed One was entering Jetavana, Anatha- 
 pindika scattered flowers and burned incense, and as a sign 
 of the gift he poured water from a golden dragon decanter, 
 saying, "This Jetavana vihara I give for the use of the 
 brotherhood throughout the world." 8 
 
 The Blessed One received the gift and replied: "May 
 all evil influences be overcome; may the ofl'ering promote 
 the kingdom of righteousness and be a permanent blessing 
 to mankind in general, to the land of Kosala, and especially 
 also to the giver." p 
 
 Then the king Pasenadi, hearing that the Lord had come, 
 went in his royal equipage to the Jetavana vihara and sa- 
 luted the Blessed One with clasped hands, saying: 10 
 
 "Blessed is my unworthy and obscure kingdom that it 
 has met with so great a fortune. For how can calamities 
 
 77 
 
and dangers befall it in the presence of the Lord of the 
 world, the Dharmaraja, the King of Truth. 1 1 
 
 "Now that I have seen thy sacred countenance, let me 
 partake of the refreshing waters of thy teachings. i z 
 
 "Worldly profit is fleeting and perishable, but religious 
 profit is eternal and inexhaustible. A worldly man, though 
 a king, is full of trouble, but even a common man who is 
 holy has peace of mind." 1 3 
 
 Knowing the tendency of the king's heart, weighed down 
 by avarice and love of pleasure, the Buddha seized the op- 
 portunity and said: 14 
 
 "Even those who, by their evil karma, have been born 
 in low degree, when they see a virtuous man, feel reverence 
 for him. How much more must an independent king, on 
 account of merits acquired in previous existences, when 
 meeting a Buddha, conceive reverence for him. 1 5 
 
 "And now as I briefly expound the law, let the Maha- 
 raja hsten and weigh my words, and hold fast that which 
 I deliver! 16 
 
 "Our good or evil deeds follow us continually like shad- 
 ows. 1 7 
 
 "That which is most needed is a loving heart! 18 
 
 "Regard thy people as men do an only son. Do not op- 
 press them, do not destroy them; keep in due check every 
 member of thy body, forsake unrighteous doctrine and walk 
 in the straight path. Exalt not thyself by trampling down 
 others, but comfort and befriend the suffering. 19 
 
 "Neither ponder on kingly dignity, nor hsten to the 
 smooth words of flatterers. 20 
 
 "There is no profit in vexing oneself by austerities, but 
 meditate on the Buddha and weigh his righteous law. 21 
 
 "We are encompassed on all sides by the rocks of birth, 
 old age, disease, and death, and only by considering and 
 practising the true law can we escape firom this sorrow- 
 piled mountain. 22 
 
 78 
 
"What profit, then, in practising iniquity? i^ 
 
 "All who are wise spurn the pleasures of the body. 
 They loathe lust and seek to promote their spiritual 
 existence. 14 
 
 "When a tree is burning with fierce flames, how can 
 the birds congregate therein? Truth cannot dwell where 
 passion Hves. He who does not know this, though he be 
 a learned man and be praised by others as a sage, is becloud- 
 ed with ignorance. 25 
 
 "To him who has this knowledge true wisdom dawns, 
 and he will beware of hankering after pleasure. To 
 acquire this state of mind, wisdom is the one thing need- 
 ful. To neglect wisdom will lead to failure in life. 1 6 
 
 "The teachings of all religions should center here, for 
 without wisdom there is no reason. zy 
 
 "This truth is not for the hermit alonej it concerns every 
 human being, priest and layman alike. There is no distinc- 
 tion between the monk who has taken the vows, and the 
 man of the world living with his family. There are hermits 
 who fall into perdition, and there are humble householders 
 who mount to the rank of rishis. ^8 
 
 "Hankering after pleasure is a danger common to all; 
 it carries away the world. He who is involved in its 
 eddies finds no escape. But wisdom is the handy boat, 
 reflection is the rudder. The slogan of religion calls you 
 to overcome the assaults of Mara, the enemy. 29 
 
 "Since it is impossible to escape the result of our deeds, 
 let us practise good works. 3° 
 
 "Let us guard our thoughts that we do no evil, for as 
 we sow so shall we reap. 31 
 
 "There are ways from light into darkness and from dark- 
 ness into light. There are ways, also, from the gloom into 
 deeper darkness, and from the dawn into brighter light. The wise 
 man will use the light he has to receive more hght. He will 
 constantly advance in the knowledge of truth. 32 
 
 79 
 
"Exhibit true superiority by virtuous conduct and the 
 exercise of reason; meditate deeply on the vanity of earthly 
 things, and understand the fickleness of life. 3 3 
 
 "Elevate the mind, and seek sincere faith with firm pur- 
 pose; transgress not the rules of kingly conduct, and let 
 your happiness depend, not upon external things, but upon 
 your own mind. Thus you will lay up a good name for 
 distant ages and will secure the favor of the Tathagata." 34 
 
 The king listened with reverence and remembered all 
 the words of the Buddha in his heart. 3 5 
 
 XXVI. 
 THE THREE CHARACTERISTICS AND THE UNCREATE. 
 
 "When the Buddha was staying at the Veluvana, the 
 bamboo grove at Rajagaha, he addressed the brethren thus: i 
 
 "Whether Buddhas arise, O priests, or whether Buddhas 
 do not arise, it remains a fact and the fixed and necessary 
 constitution of being that all conformations are transitory. 
 This fact a Buddha discovers and masters, and when he has 
 discovered and mastered it, he announces, teaches, publishes, 
 proclaims, discloses, minutely explains and makes it clear 
 that all conformations are transitory. 2 
 
 "Whether Buddhas arise, O priests, or whether Buddhas 
 do not arise, it remains a fact and a fixed and necessary 
 constitution of being, that all conformations are suft'ering. 
 This fact a Buddha discovers and masters, and when he 
 has discovered and mastered it, he announces, pubhshes, pro- 
 claims, discloses, minutely explains and makes it clear that 
 all conformations are suffering. 3 
 
 "Whether Buddhas arise, O priests, or whether Buddhas 
 do not arise, it remains a fact and a fixed and necessary 
 constitution of being, that all conformations are lacking a 
 
 80 
 
self. This fact a Buddha discovers and masters, and when 
 he has discovered and mastered it, he announces, teaches, 
 publishes, proclaims, discloses, minutely explains and makes 
 it clear that all conformations are lacldng a self." 4 
 
 And on another occasion the Blessed One dwelt at Sa- 
 vatthi in the Jetavana, the garden of Anathapindika. 5 
 
 At that time the Blessed One edified, aroused, quickened 
 and gladdened the monks with a religious discourse on the 
 subject of Nirvana. And these monks grasping the mean- 
 ing, thinking it out, and accepting with their hearts the 
 whole doctrine, listened attentively. But there was one 
 brother who had some doubt left in his heart. He arose 
 and clasping his hands made the request: "May I be per- 
 mitted to ask a question?" When permission was granted 
 he spoke as follows: 6 
 
 "The Buddha teaches that all conformations are transient, 
 that all conformations are subject to sorrow, that all con- 
 formations are lacking a self How then can there be Nir- 
 vana, a state of eternal bliss?" 7 
 
 And the Blessed One, in this connection, on that oc- 
 casion, breathed forth this solemn utterance: 8 
 
 "There is, O monks, a state where there is neither earth, 
 nor water, nor heat, nor airj neither infinity of space nor 
 infinity of consciousness, nor nothingness, nor perception 
 nor non-perception; neither this world nor that world, 
 neither sun nor moon. It is the uncreate. 9 
 
 "That, O monks, I term neither coming nor going nor 
 standing; neither death nor birth. It is without stability, 
 without change; it is the eternal which never originates 
 and never passes away. There is the end of sorrow. 10 
 
 "It is hard to realize the essential, the truth is not easily 
 perceived; desire is mastered by him who knows, and to 
 him who sees aright all things are naught. 11 
 
 "There is, O monks, an unborn, unoriginated, uncreated, 
 unformed. Were there not, O monks, this unborn, un- 
 
 ^ 81 
 
originated, uncreated, unformed, there would be no 
 escape from the world of the born, originated, created, 
 formed. i x 
 
 "Since, O monks, there is an unborn, unoriginated, un- 
 created, and unformed, therefore is there an escape from 
 the born, originated, created, formed." rj 
 
 XXVII. 
 THE BUDDHA'S FATHER. 
 
 The Buddha's name became famous over all India and 
 Suddhodana, his father, sent word to him saying: "I am 
 growing old and wish to see my son before I die. Others 
 have had the benefit of his doctrine, but not his father nor 
 his relatives." i 
 
 And the messenger said: "O world-honored Tathagata, 
 thy father looks for thy coming as the hly longs for the 
 rising of the sun." 2 
 
 The Blessed One consented to the request of his father 
 and set out on his journey to Kapilavatthu. Soon the tid- 
 ings spread in the native country of the Buddha: "Prince 
 Siddhattha, who wandered forth from home into home- 
 lessness to obtain enUghtenment, having attained his pur- 
 pose, is coming back." 3 
 
 Suddhodana went out with his relatives and ministers 
 to meet the prince. When the king saw Siddhattha, his 
 son, from afar, he was struck with his beauty and dignity, 
 and he rejoiced in his heart, but his mouth found no words 
 to utter. 4 
 
 This, indeed, was his son 5 these were the features of Sid- 
 dhattha. How near was the great samana to his heart, 
 and yet what a distance lay between them! That noble 
 muni was no longer Siddhattha, his sonj he was the Buddha, 
 
the Blessed One, the Holy One, Lord of truth, and teacher 
 of mankind. 5 
 
 Suddhodana the king, considering the religious dignity 
 of his son, descended from his chariot and after saluting 
 his son said: "It is now seven years since I have seen thee. 
 How I have longed for this moment!" 6 
 
 Then the Sakyamuni took a seat opposite his father, 
 and the king gazed eagerly at his son. He longed to call 
 him by his name, but he dared not. "Siddhattha," he ex- 
 claimed silently in his heart, "Siddhattha, come back to thine 
 aged father and be his son again!" But seeing the deter- 
 mination of his son, he suppressed his sentiments, and 
 desolation overcame him. 7 
 
 Thus the king sat face to face with his son, rejoicing in 
 his sadness and sad in his rejoicing. Well might he be proud 
 of his son, but his pride broke down at the idea that his 
 great son would never be his heir. 8 
 
 "I would offer thee my kingdom," said the king, "but if 
 I did, thou wouldst account it but as ashes." 9 
 
 And the Buddha said: "I know that the king's heart is 
 full of love and that for his son's sake he feels deep grief. 
 But let the ties of love that bind him to the son whom 
 he lost embrace with equal kindness all his feUow-beings, 
 and he wiU receive in his place a greater one than Sid- 
 dhattha; he will receive the Buddha, the teacher of truth, 
 the preacher of righteousness, and the peace of Nirvana 
 will enter into his heart." 10 
 
 Suddhodana trembled with joy when he heard the me- 
 lodious words of his son, the Buddha, and clasping his hands, 
 exclaimed with tears in his eyes: "Wonderful is this change! 
 The overwhelming sorrow has passed away. At first my 
 sorrowing heart was heavy, but now I reap the fruit of 
 thy great renunciation. It was right that, moved by thy 
 mighty sympathy, thou shouldst reject the pleasures of royal 
 power and achieve thy noble purpose in reUgious devotion, 
 
 6* 83 
 
Now that thou hast found the path, thou canst preach the 
 law of immortaUty to all the world that yearns for deliv- 
 erance." 1 1 
 The king returned to the palace, while the Buddha re- 
 mained in the grove before the city. 12 
 
 XXVIII. 
 YASODHARA. 
 
 On the next morning the Buddha took his bowl and set 
 out to beg his food. i 
 
 And the news spread abroad: "Prince Siddhattha is going 
 from house to house to receive alms in the city where he 
 used to ride in a chariot attended by his retinue. His robe 
 is like a red clod, and he holds in his hand an earthen 
 bowl." 2 
 
 On hearing the strange rumor, the king went forth in 
 great haste and when he met his son he exclaimed: "Why 
 dost thou thus disgrace me? Knowest thou not that I can 
 easily supply thee and thy bhikkhus with food?" 3 
 
 And the Buddha repUed: "It is the custom of my 
 race." 4 
 
 But the king said: "How can this be? Thou art descended 
 from kings, and not one of them ever begged for food." 5 
 
 "O great king," rejoined the Buddha, "thou and thy race 
 may claim descent from Idngsj my descent is from the Bud- 
 dhas of old. They, begging their food, lived on alms." 6 
 
 The king made no reply, and the Blessed One continued: 
 "It is customary, O king, when one has found a hidden 
 treasure, for him to make an offering of the most precious 
 jewel to his father. Suffer me, therefore, to open this trea- 
 sure of mine which is the Dharma, and accept from me this 
 gem:" 7 
 
 84 
 
And the Blessed One recited the following stanza: 
 
 "Rise from dreams and loiter not 
 
 Open to truth thy mind. 
 
 Practise righteousness and thou 
 
 Eternal bliss shalt find." 8 
 
 Then the king conducted the prince into the palace, and 
 the ministers and all the members of the royal family greeted 
 him with great reverence, but Yasodhara, the mother of 
 Rahula, did not make her appearance. The king sent for 
 Yasodhara, but she replied: "Surely, if I am deserving of 
 any regard, Siddhattha will come and see me." 9 
 
 The Blessed One, having greeted all his relatives and 
 friends, asked: "Where is Yasodhara?" And on being in- 
 formed that she had refused to come, he rose straightway 
 and went to her apartments. 10 
 
 "I am free," the Blessed One said to his disciples, Sari- 
 putta and Moggallana, whom he had bidden to accom- 
 pany him to the princess's chamber; "the princess, how- 
 ever, is not as yet firee. Not having seen me for a long 
 time, she is exceedingly sorrowfiil. Unless her grief be 
 allowed its course her heart will cleave. Should she touch 
 the Tathagata, the Holy One, ye must not prevent her." 1 1 
 
 Yasodhara sat in her room, dressed in mean garments, 
 and her hair cut. When Prince Siddhattha entered, she 
 was, from the abundance of her affection, like an overflow- 
 ing vessel, unable to contain her love. i ^ 
 
 Forgetting that the man whom she loved was the Bud- 
 dha, the Lord of the world, the preacher of truth, she held 
 him by his feet and wept bitterly. 13 
 
 Remembering, however, that Suddhodana was present, 
 she felt ashamed, and rising, seated herself reverently at a 
 little distance. 14 
 
 The king apologized for the princess, saying: "This arises 
 from her deep aff'ection, and is more than a temporary 
 
 85 
 
emotion. During the seven years that she has lost her hus- 
 band, when she heard that Siddhattha had shaved his head, 
 she did likewise; when she heard that he had left off the 
 use of perfumes and ornaments, she also refused their use. 
 Like her husband she had eaten at appointed times from 
 an earthen bowl only. Like him she had renounced high 
 beds with splendid coverings, and when other princes asked 
 her in marriage, she replied that she was still his. There- 
 fore, grant her forgiveness." 15 
 And the Blessed One spoke kindly to Yasodhara, tell- 
 ing of her great merits inherited from former lives. She 
 had indeed been again and again of great assistance to him. 
 Her purity, her gentleness, her devotion had been invalu- 
 able to the Bodhisatta when he aspired to attain enlight- 
 enment, the highest aim of mankind. And so holy had 
 she been that she desired to become the wife of a Buddha. 
 This, then, is her karma, and it is the result of great mer- 
 its. Her grief has been unspeakable, but the consciousness 
 of the glory that siirrounds her spiritual inheritance in- 
 creased by her noble attitude during her life, will be a balm 
 that will miraculously transform all sorrows into heavenly 
 joy. 1 6 
 
 XXIX. 
 
 RAHULA. 
 
 Many people in Kapilavatthu beheved in the Tathagata 
 and took refuge in his doctrine, among them Nanda, 
 Siddhattha's halfbrother, the son of Pajapati; Devadatta, his 
 cousin and brother-in-law ; Upali the barber; and Anuruddha 
 the philosopher. Some years later Ananda, another cousin 
 of the Blessed One, also joined the Sangha. i 
 
 Ananda was a man after the heart of the Blessed One; 
 he was his most beloved disciple, profound in compre- 
 
 Z6 
 
hension and gentle in spirit. And Ananda remained always 
 near the Blessed Master o£ truth, until death parted them, z 
 
 On the seventh day after the Buddha's arrival in Kapila- 
 vatthu, Yasodhara dressed Rahula, now seven years old, in 
 all the splendor of a prince and said to him: 3 
 
 "This holy man, whose appearance is so glorious that he 
 looks hke the great Brahma, is thy father. He possesses 
 four great mines of wealth which I have not yet seen. Go 
 to him and entreat him to put thee in possession of them, 
 for the son ought to inherit the property of his father." 4 
 
 Rahula replied: "I know of no father but the king. Who 
 is my father?" 5 
 
 The princess took the boy in her arms and from the 
 window she pointed out to him the Buddha, who happened 
 to be near the palace, partaking of food. ^ 
 
 Rahula then went to the Buddha, and looking up into his 
 face said without fear and with much affection: "My fa- 
 ther!" 7 
 
 And standing near by him, he added: "O samana, even 
 thy shadow is a place of bliss!" ^ 
 
 When the Tathagata had finished his repast, he gave bless- 
 ings and went away from the palace, but Rahula followed 
 and asked his father for his inheritance. 9 
 
 No one prevented the boy, nor did the Blessed One 
 himself '° 
 
 Then the Blessed One turned to Sariputta, saying: "My 
 son asks for his . inheritance. I cannot give him perishable 
 treasures that will bring cares and sorrows, but I can give 
 him the inheritance of a holy life, which is a treasure that 
 will not perish." }^ 
 
 Addressing Rahula with earnestness, the Blessed One said: 
 "Gold and silver and jewels are not in my possession. But 
 if thou art willing to receive spiritual treasures, and art 
 strong enough to carry them and to keep them, I shall give 
 thee the four truths which will teach thee the eightfold 
 
 87 
 
path of righteousness. Dost thou desire to be admitted to 
 the brotherhood of those who devote their life to the cul- 
 ture of the heart seeking for the highest bliss attainable?" 1 2 
 
 And Rahula replied with firmness: "I do. I want to join 
 the brotherhood of the Buddha." i j 
 
 When the king heard that Rahula had joined the brother- 
 hood of bhikkhus he was grieved. He had lost Siddhattha 
 and Nanda, his sons, and Devadatta, his nephew. But now 
 that his grandson had been taken from him, he went to 
 the Blessed One and spoke to him. And the Blessed One 
 promised that from that time forward he would not ordain 
 any minor without the consent of his parents or guar- 
 dians. 14 
 
 88 
 
CONSOLIDATION 
 OF THE BUDDHA'S RELIGION. 
 
 XXX. 
 jiVAKA, THE PHYSICIAN. 
 
 LONG before the Blessed One had attained 
 , enlightenment, self-mortification had been 
 the custom among those who earnestly sought 
 for salvation. Deliverance of the soul from all 
 the necessities of life and finally from the body 
 itself, they regarded as the aim of religion. Thus, 
 they avoided ' everything that might be a luxury 
 in food, shelter, and clothing, and lived like the 
 beasts in the woods. Some went naked, while 
 others wore the rags cast away upon cemeteries 
 or dungheaps. i 
 
 When the Blessed One retired from the world. 
 
 Ma. 
 
 — ^ 
 
 3 
 
he recognized at once the error of the naked ascetics, 
 and, considering the indecency of their habit, clad himself 
 in cast-oiF rags. ^ 
 
 Having attained enlightenment and rejected all unneces- 
 sary self-mortifications, the Blessed One and his bhikkhus 
 continued for a long time to wear the cast-off rags of 
 cemeteries and dung-heaps. ? 
 
 Then it happened that the bhikkhus were visited with 
 diseases of all kinds, and the Blessed One permitted and 
 expUcitly ordered the use of medicines, and among them 
 he even enjoined, whenever needed, the use of unguents. 4 
 
 One of the brethren suffered from a sore on his foot, 
 and the Blessed One enjoined the bhikkhus to wear foot- 
 coverings. 5 
 
 Now it happened that a disease befell the body of the 
 Blessed One himself, and Ananda went to Jivaka, physician 
 to Bimbisara, the king. 6 
 
 And Jivaka, a faithfiil believer in the Holy One, minis- 
 tered unto the Blessed One with medicines and baths until 
 the body of the Blessed One was completely restored. 7 
 
 At that time, Pajjota, king of Ujjeni, was suffering 
 from jaundice, and Jivaka, the physician to king Bimbisara, 
 was consulted. When king Pajjota had been restored to 
 health, he sent to Jivaka a suit of the most excellent cloth. 
 And Jivaka said to himself: "This suit is made of the best 
 cloth, and nobody is worthy to receive it but the Blessed 
 One, the perfect and holy Buddha, or the Magadha king, 
 Senija Bimbisara." 8 
 
 Then Jivaka took that suit and went to the place where 
 the Blessed One was; having approached him, and having 
 respectfiilly saluted the Blessed One, he sat down near him 
 and said: "Lord, I have a boon to ask of the Blessed 
 One." 9 
 
 The Buddha replied: "The Tathagatas, Jivaka, do not 
 grant boons before they know what they are." 10 
 
 90 
 
Jivaka said: "Lord, it is a proper and unobjectionable 
 request." j j 
 
 "Speak, Jivaka," said the Blessed One. 12 
 
 "Lord of the world, the Blessed One wears only robes 
 made of rags taken from a dung-heap or a cemetery, and 
 so also does the brotherhood of bhikkhus. Now, Lord, this 
 suit has been sent to me by King Pajjota, which is the 
 best and most excellent, and the finest and the most precious, 
 and the noblest that can be found. Lord of the world, 
 may the Blessed One accept from me this suit, and may 
 he allow the brotherhood of bhikkhus to wear lay robes." 1 3 
 
 The Blessed One accepted the suit, and after having 
 delivered a religious discourse, he addressed the bhikkhus 
 thus: 14 
 
 "Henceforth ye shall be at liberty to wear either cast-off 
 rags or lay robes. Whether ye are pleased with the one 
 or with the other, I will approve of it." 1 5 
 
 When the people at Rajagaha heard, "The Blessed One 
 has allowed the bhikkhus to wear lay robes," those who 
 were willing to bestow gifts became glad. And in one day 
 many thousands of robes were presented at Rajagaha to the 
 bhikkhus. 1 6 
 
 XXXI. 
 THE BUDDHA'S PARJENTS ATTAIN NIRVANA. 
 
 When Suddhodana had grown old, he fell sick and sent 
 for his son to come and see him once more before he 
 died; and the Blessed One came and stayed at the sick-bed, 
 and Suddhodana, having attained perfect enlightenment, died 
 in the arms of the Blessed One. i 
 
 And it is said that the Blessed One, for the sake of preach- 
 ing to his mother Maya-devi, ascended to heaven and dwelt 
 
with the devas. Having concluded his pious mission, he 
 returned to the earth and went about again, converting 
 those who listened to his teachings. 2 
 
 xxxn. 
 
 WOMEN ADMITTED TO THE SANGHA. 
 
 Yasodhara had three times requested of the Buddha that 
 she might be admitted to the Sangha, but her wish had not 
 been granted. Now Pajapati, the foster-mother of the 
 Blessed One, in the company of Yasodhara, and many other 
 women, went to the Tathagata entreating him earnestly to 
 let them take the vows and be ordained as disciples. i 
 
 And the Blessed One, foreseeing the danger that lurked 
 in admitting women to the Sangha, protested that while 
 the good religion ought surely to last a thousand years it 
 would, when women joined it, likely decay after five 
 hundred years j but observing the zeal of Pajapati and 
 Yasodhara for leading a religious life he coiild no longer 
 resist and assented to have them admitted as his disciples. 2 
 
 Then the venerable Ananda addressed the Blessed One 
 thus: J 
 
 "Are women competent, Venerable Lord, if they retire 
 from household life to the homeless state, under the doctrine 
 and discipUne announced by the Tathagata, to attain to the 
 fruit of conversion, to attain to a release from a wearisome 
 repetition of rebirths, to attain to saintship?" 4 
 
 And the Blessed One declared: "Women are competent, 
 Ananda, if they retire from household life to the homeless 
 state, under the doctrine and discipline announced by the 
 Tathagata, to attain to the fruit of conversion, to attain to 
 a release from a wearisome repetition of rebirths, to attain 
 to saintship. 5 
 
"Consider, Ananda, how great a benefactress Pajapati has 
 been. She is the sister of the mother of the Blessed One, 
 and as foster-mother and nurse, reared the Blessed One 
 after the death of his mother. So, Ananda, women may- 
 retire from household life to the homeless state, under the 
 doctrine and discipline announced by the Tathagata." 6 
 
 Pajapati was the first woman to become a disciple of the 
 Buddha and to receive the ordination as a bhikkhuni. 7 
 
 XXXIII. 
 THE BHIKKHUS' CONDUCT TOWARD WOMEN. 
 
 The bhikkhus came to the Blessed One and asked him: i 
 
 "O Tathagata, our Lord and Master, what conduct to- 
 ward women dost thou prescribe to the samanas who 
 have left the world?" 2 
 
 And the Blessed One said: 3 
 
 "Guard against looking on a woman. 4 
 
 "If ye see a woman, let it be as though ye saw her 
 not, and have no conversation with her. 5 
 
 "If, after all, ye must speak with her, let it be with a 
 pure heart, and think to yourself, *I as a samana will 
 Uve in this sinfiil world as the spotless leaf of the lotus, 
 unsoUed by the mud in which it grows.' 6 
 
 "If the woman be old, regard her as your mother, if 
 young, as your sister, if very young, as your child. 7 
 
 "The samana who looks on a woman as a woman, or 
 touches her as a woman, has broken his vow and is no 
 longer a disciple of the Tathagata. 8 
 
 "The power of lust is great with men, and is to be 
 feared withalj take then the bow of earnest perseverance, 
 and the sharp arrow-points of wisdom. 9 
 
 "Cover your heads with the helmet of right thought, and 
 fight with fixed resolve against the five desires. 10 
 
 93 
 
"Lust beclouds a man's heart, when it is confused with 
 woman's beauty, and the mind is dazed. 1 1 
 
 "Better far with red-hot irons bore out both your eyes, 
 than encourage in yourself sensual thoughts, or look upon 
 a woman's form with lustful desires. 12 
 
 "Better fall into the fierce tiger's mouth, or under the 
 sharp knife of the executioner, than dwell with a woman 
 and excite in yourself lustful thoughts. 1 3 
 
 "A woman of the world is anxious to exhibit her form 
 and shape, whether walking, standing, sitting, or sleeping. 
 Even when represented as a picture, she desires to capti- 
 vate with the charms of her beauty, and thus to rob men 
 of their steadfast heart. 14 
 
 "How then ought ye to guard yourselves? 15 
 
 "By regarding her tears and her smiles as enemies, her 
 stooping form, her hanging arms, and her disentangled hair 
 as toils designed to entrap man's heart. 16 
 
 "Therefore, I say, restrain the heart, give it no unbridled 
 license." 1 7 
 
 XXXIV. 
 
 visAkha. 
 
 Visakha, a wealthy woman in Savatthi who had many 
 children and grandchildren, had given to the order the 
 Pubbarama or Eastern Garden, and was the first in Northern 
 Kosala to become a matron of the lay sisters. i 
 
 When the Blessed One stayed at Savatthi, Visakha 
 went up to the place where the Blessed One was, and 
 tendered him an invitation to take his meal at her house, 
 which the Blessed One accepted. 2 
 
 And a heavy rain fell during the night and the next 
 morning; and the bhikkhus doffed their robes to keep them 
 dry and let the rain fall upon their bodies. j 
 
 94 
 
When on the next day the Blessed One had finished 
 his meal, she took her seat at his side and spoke thus: 
 "Eight are the boons, Lord, which I beg of the Blessed 
 One." ^ 
 
 Said the Blessed One: "The Tathagatas, O Visakha, 
 grant no boons until they know what they are." j 
 
 Visakha replied: "Befitting, Lord, and unobjectionable 
 are the boons I ask." <j 
 
 Having received permission to make known her requests, 
 Visakha said: "I desire, Lord, through all my life long to 
 bestow robes for the rainy season on the Sangha, and 
 food for incoming bhikkhus, and food for outgoing bhik- 
 khus, and food for the sick, and food for those who wait 
 upon the sick, and medicine for the sick, and a constant 
 supply of rice-milk for the Sangha, and bathing robes for 
 the bhikkhunis, the sisters." 7 
 
 Said the Buddha: "But what circumstance is it, O Visakha, 
 that thou hast in view in asking these eight boons of the 
 Tathagata?" 8 
 
 And Visakha replied: p 
 
 "I gave command. Lord, to my maid-servant, saying, 'Go, 
 and announce to the brotherhood that the meal is ready.' 
 And the maid went, but when she came to the vihara, she 
 observed that the bhikkhus had doffed their robes while it was 
 raining, and she thought: 'These are not bhikkhus, but naked 
 ascetics letting the rain fall on them.' So she returned to 
 me and reported accordingly, and I had to send her a 
 second time. Impure, Lord, is nakedness, and revolting. 
 It was this circumstance. Lord, that I had in view in 
 desiring to provide the Sangha my life long with special 
 garments for use in the rainy season. 10 
 
 "As to my second wish. Lord, an incoming bhikkhu, 
 not being able to take the direct roads, and not knowing 
 the places where food can be procured, comes on his way 
 tired out by seeking for alms. It was this circumstance, 
 
 95 
 
Lord, that I had in view in desiring to provide the Sangha 
 my life long with food for incoming bhikkhus. n 
 
 "Thirdly, Lord, an outgoing bhikkhu, while seeking about 
 for ahns, may be left behind, or may arrive too late at the 
 place whither he desires to go, and will set out on the 
 road in weariness. iz 
 
 "Fourthly, Lord, if a sick bhikkhu does not obtain suitable 
 food, his sickness may increase upon him, and he may die. i j 
 
 "Fifthly, Lord, a bhikkhu who is waiting upon the sick 
 will lose his opportunity of going out to seek food for 
 himself. 14 
 
 "Sixthly, Lord, if a sick bhikkhu does not obtain suitable 
 medicines, his sickness may increase upon him, and he 
 may die. 15 
 
 "Seventhly, Lord, I have heard that the Blessed One has 
 praised rice-milk, because it gives readiness of mind, dispels 
 hunger and thirst; it is wholesome for the healthy as 
 nourishment, and for the sick as a medicine. Therefore I 
 desire to provide the Sangha my life long with a constant 
 supply of rice-milk. 1 6 
 
 "Finally, Lord, the bhikkhunis are in the habit of bathing 
 in the river Achiravati with the courtesans, at the same 
 landing-place, and naked. And the courtesans. Lord, ridicule 
 the bhikkhunis, saying, 'What is the good, ladies, of your 
 maintaining chastity when you are young? When you are 
 old, maintain chastity then; thus will you obtain both 
 worldly pleasure and religious consolation.' Impure, Lord, 
 is nakedness for a woman, disgusting, and revolting. 17 
 
 "These are the circumstances. Lord, that I had in view." 1 8 
 
 The Blessed One said: "But what was the advantage you 
 had in view for yourself, O Visakha, in asking the eight 
 boons of the Tathagatha?" 19 
 
 Visakha replied: 20 
 
 "Bhikkhus who have spent the rainy seasons in various 
 places will come. Lord, to Savatthi to visit the Blessed 
 
 5,6 
 
One. And on coming to the Blessed One they will ask, 
 saying: 'Such and such a bhikkhu, Lord, has died. What, 
 now, is his destiny?' Then will the Blessed One explain 
 that he has attained the fruits of conversion; that he has 
 attained arahatship or has entered Nirvana, as the case 
 may be. 21 
 
 "And I, going up to them, will ask, 'Was that brother, 
 Sirs, one of those who had formerly been at Savatthi?' If 
 they reply to me, 'He has formerly been at Savatthi,' then 
 shall I arrive at the conclusion, 'For a certainty did that 
 brother enjoy either the robes for the rainy season, or the 
 food for the incoming bhikkhus, or the food for the out- 
 going bhikkhus, or the food for the sick, or the food for 
 those that wait upon the sick, or the medicine for the sick, 
 or the constant supply of rice-milk.' 2 2 
 
 "Then will gladness spring up within me; thus gladdened, 
 joy will come to me; and so rejoicing all my mind will be 
 at peace. Being thus at peace I shall experience a blissful 
 feeling of content; and in that bliss my heart will be at 
 rest. That will be to me an exercise of my moral sense, 
 an exercise of my moral powers, an exercise of the seven 
 kinds of wisdom! This, Lord, was the advantage I had in 
 view for myself in asking those eight boons of the Blessed 
 One." 23 
 
 The Blessed One said: "It is well, it is well, Visakha. 
 Thou hast done well in asking these eight boons of the 
 Tathagata with such advantages in view. Charity bestowed 
 upon those who are worthy of it is like good seed sown 
 on a good soil that yields an abundance of fruits. But alms 
 given to those who are yet under the tyrannical yoke of 
 the passions are like seed deposited in a bad soil. The 
 passions of the receiver of the alms choke, as it were, the 
 growth of merits." 14 
 
 And the Blessed One gave thanks to Visakha in these 
 verses: ^5 
 
 7 97 
 
"O noble woman of an upright life, 
 Disciple of the Blessed One, thou givest 
 Unstintedly in purity of heart. i6 
 
 "Thou spreadest joy, assuagest pain. 
 
 And veriJy thy gift will be a blessing 
 
 As well to many others as to thee." ij 
 
 XXXV. 
 THE UPOSATHA AND PATIMOKKHA. 
 
 When Seniya Bimbisara, the king of Magadha, was ad- 
 vanced in years, he retired from the world and led a 
 religious life. He observed that there were Brahmanical 
 sects in Rajagaha keeping sacred certain days, and the 
 people went to their meeting-houses and listened to their 
 sermons. i 
 
 Concerning the need of keeping regular days for retire- 
 ment from worldly labors and religious instruction, the 
 king went to the Blessed One and said: "The Parivrajaka, 
 who belong to the Titthiya school, prosper and gain ad- 
 herents because they keep the eighth day and also the 
 fourteenth or fifteenth day of each half-month. Would it 
 not be advisable for the reverend brethren of the Sangha 
 also to assemble on days duly appointed for that pur- 
 pose?" z 
 
 And the Blessed One commanded the bhikkhus to assemble 
 on the eighth day and also on the fourteenth or fifteenth 
 day of each half-month, and to devote these days to 
 religious exercises. 3 
 
 A bhikkhu duly appointed should address the congregation 
 and expound the Dharma. He should exhort the people 
 to walk in the eightfold path of righteousness; he should 
 
 5,8 
 
comfort them in the vicissitudes of life and gladden them 
 with the bliss of the fruit of good deeds. Thus the brethren 
 should keep the Uposatha. 4 
 
 Now the bhikkhus, in obedience to the rule laid down 
 by the Blessed One, assembled in the vihara on the day- 
 appointed, and the people went to hear the Dharma, but 
 they were greatly disappointed, for the bhikkhus remained 
 silent and delivered no discourse. 5 
 
 When the Blessed One heard of it, he ordered the 
 bhikkhus to recite the Patimokkha, which is a ceremony 
 of disburdening the conscience; and he commanded them 
 to make confession of their trespasses so as to receive the 
 absolution of the order. 6 
 
 A fault, if there be one, should be confessed by the 
 bhikkhu who remembers it and desires to be cleansed. For 
 a fault, when confessed, shall be light on him. 7 
 
 And the Blessed One said: "The Patimokkha must be 
 recited in this way: 8 
 
 "Let a competent and venerable bhikkhu make the follow- 
 ing proclamation to the Sangha: 'May the Sangha hear me! 
 To-day is Uposatha, the eighth, or the fourteenth or 
 fifteenth day of the half-month. If the Sangha is ready, 
 let the Sangha hold the Uposatha service and recite the 
 Patimokkha. I will recite the Patimokkha.' 9 
 
 "And the bhikkhus shall reply: 'We hear it well and we 
 concentrate well our minds on it, all of us.' 10 
 
 "Then the officiating bhikkhu shall continue: 'Let him 
 who has committed an offence, confess it; if there be no 
 offence, let all remain silent; from your being silent I 
 shall understand that the reverend brethren are free from 
 offences. 1 1 
 
 "'As a single person who has been asked a question 
 answers it, so also, if before an assembly like this a ques- 
 tion is solemnly proclaimed three times, an answer is ex- 
 pected: if a bhikkhu, after a threefold proclamation, does 
 
 7* 99 
 
not confess an existing offence which he remembers, he 
 commits an intentional falsehood. iz 
 
 "'Now, reverend brethren, an intentional falsehood has 
 been declared an impediment by the Blessed One. There- 
 fore, if an offence has been committed by a bhikkhu who 
 remembers it and desires to become pure, the offence 
 should be confessed by the bhikkhuj and when it has been 
 confessed, it is treated duly.'" ij 
 
 XXXVI. 
 THE SCHISM. 
 
 While the Blessed One dwelt at Kosambl, a certain 
 bhikkhu was accused of having committed an offence, and, 
 as he refused to acknowledge it, the brotherhood pronounced 
 against him the sentence of expulsion. i 
 
 Now, that bhikkhu was erudite. He knew the Dharma, 
 had studied the rules of the order, and was wise, learned, 
 intelligent, modest, conscientious, and ready to submit 
 himself to discipline. And he went to his companions 
 and friends among the bhikkhus, saying: "This is no 
 offence, friends; this is no reason for a sentence of ex- 
 pulsion. I am not guilty. The verdict is unconstitutional 
 and invalid. Therefore I consider myself still as a member 
 of the order. May the venerable brethren assist me in 
 maintaining my right." z 
 
 Those who sided with the expelled brother went to the 
 bhikkhus who had pronounced the sentence, saying: "This 
 is no offence"; while the bhikkhus who had pronounced the 
 sentence replied: "This is an offence." j 
 
 Thus altercations and quarrels arose, and the Sangha was 
 divided into two parties, reviling and slandering each 
 other. 4 
 
 lOO 
 
And all these happenings were reported to the Blessed 
 One. J 
 
 Then the Blessed One went to the place where the 
 bhikkhus were who had pronounced the sentence of ex- 
 pulsion, and said to them: "Do not think, O bhikkhus, that 
 you are to" pronounce expulsion against a bhikkhu, whatever 
 be the facts of the case, simply by saying: 'It occurs to 
 us that it is so, and therefore we are pleased to proceed 
 thus against our brother.' Let those bhikkhus who frivol- 
 ously pronounce a sentence against a brother who knows 
 the Dharma and the rules of the order, who is learned, 
 wise, intelligent, modest, conscientious, and ready to 
 submit himself to discipUne, stand in awe of causing di- 
 visions. They must not pronounce a sentence of expulsion 
 against a brother merely because he refuses to see his 
 offence." 6 
 
 Then the Blessed One rose and went to the brethren 
 who sided with the expelled brother and said to them: 
 "Do not think, O bhikkhus, that if you have given offence 
 you need not atone for it, thinking: 'We are without 
 offence.' When a bhikkhu has committed an offence, which 
 he considers no offence while the brotherhood consider 
 him guilty, he should think: 'These brethren know the 
 Dharma and the rules of the order; they are learned, wise, 
 intelligent, modest, conscientious, and ready to submit 
 themselves to discipline; it is impossible that they should 
 on my account act with selfishness or in malice or in 
 delusion or in fear.' Let him stand in awe of causing 
 divisions, and rather acknowledge his offence on the 
 authority of his brethren." 7 
 
 Both parties continued to keep Uposatha and perform 
 official acts independently of one another; and when their 
 doings were related to the Blessed One, he ruled that 
 the keeping of Uposatha and the performance of official 
 acts were lawful, unobjectionable, and valid for both parties. 
 
 lOI 
 
For he said: "The bhikkhus who side with the expelled 
 brother form a different communion from those who pro- 
 nounced the sentence. There are venerable brethren in 
 both parties. As they do not agree, let them keep Upo- 
 satha and perform official acts separately." 8 
 
 And the Blessed One reprimanded the quarrelsome bhik- 
 khus saying to them: p 
 
 "Loud is the voice which worldlings make; but how 
 can they be blamed when divisions arise also in the Sangha? 
 Hatred is not appeased in those who think: 'He has reviled 
 me, he has wronged me, he has injured me.' lo 
 
 "For not by hatred is hatred appeased. Hatred is ap- 
 peased by not-hatred. This is an eternal law. ii 
 
 "There are some who do not know the need of self- 
 restraint; if they are quarrelsome we may excuse their 
 behavior. But those who know better, should learn to live 
 in concord. n 
 
 "If a man finds a wise firiend who hves righteously and 
 is constant in his character, he may hve with him, over- 
 coming all dangers, happy and mindful. i? 
 
 "But if he finds not a friend who Hves righteously and 
 is constant in his character, let him rather walk alone, like 
 a king who leaves his empire and the cares of government 
 behind him to lead a hfe of retirement like a lonely ele- 
 phant in the forest. 14 
 
 "With fools there is no companionship. Rather than to 
 live with men who are selfish, vain, quarrelsome, and ob- 
 stinate let a man walk alone." 15 
 
 And the Blessed One thought to himself: "It is no easy 
 task to instruct these headstrong and infatuate fools." And 
 he rose from his seat and went away. i^ 
 
 102 
 
XXXVII. 
 THE RE-ESTABLISHMENT OF CONCORD. 
 
 Whilst the dispute between the parties was not yet settled, 
 the Blessed One left Kosambi, and wandering from place 
 to place he came at last to Savatthi. i 
 
 And in the absence of the Blessed One the quarrels grew 
 worse, so that the lay devotees of Kosambi became an- 
 noyed and they said: "These quarrelsome monks are a 
 great nuisance and will bring upon us misfortunes. Worried 
 by their altercations the Blessed One is gone, and has 
 selected another abode for his residence. Let us, therefore, 
 neither salute the bhikkhus nor support them. They are 
 not worthy of wearing yellow robes, and must either 
 propitiate the Blessed One, or return to the world." z 
 
 And the bhikkhus of Kosambi, when no longer honored 
 and no longer supported by the lay devotees, began to 
 repent and said: "Let us go to the Blessed One and let 
 him settle the question of our disagreement." 3 
 
 And both parties went to Savatthi to the Blessed One. 
 And the venerable Sariputta, having heard of their arrival, 
 addressed the Blessed One and said: "These contentious, 
 disputatious, and quarrelsome bhilckhus of Kosambi, the 
 authors of dissensions, have come to Savatthi. How am I 
 to behave, O Lord, toward those bhikkhus." 4 
 
 "Do not reprove them, Sariputta," said the Blessed One, 
 "for harsh words do not serve as a remedy and are pleas- 
 ant to no one. Assign separate dwelling-places to each 
 party and treat them with impartial justice. Listen with 
 patience to both parties. He alone who weighs both sides 
 is called a muni. When both parties have presented their 
 case, let the Sangha come to an agreement and declare the 
 re-establishment of concord." 5 
 
 And Pajapati, the matron, asked the Blessed One for 
 advice, and the Blessed One said: "Let both parties enjoy 
 
 lOJ 
 
the gifts of lay members, be they robes or food, as they 
 may need, and let no one receive any noticeable preference 
 over any other." 6 
 
 And the venerable Upali, having approached the Blessed 
 One, asked concerning the re-establishment of peace in the 
 Sangha: "Would it be right, O Lord," said he, "that the 
 Sangha, to avoid further disputations, should declare the 
 restoration of concord without inquiring into the matter 
 of the quarrel?" 7 
 
 And the Blessed One said: 8 
 
 "If the Sangha declares the re-establishment of concord 
 without having inquired into the matter, the declaration is 
 neither right nor lawfiil. 9 
 
 "There are two ways of re-establishing concord; one is 
 in the letter, and the other one is in the spirit and in the 
 letter. lo 
 
 "If the Sangha declares the re-establishment of concord 
 without having inquired into the matter, the peace is con- 
 cluded in the letter only. But if the Sangha, having in- 
 quired into the matter and having gone to the bottom of 
 it, decides to declare the re-establishment of concord, the 
 peace is concluded in the spirit and also in the letter, ii 
 
 "The concord re-established in the spirit and in the 
 letter is alone right and lawful." ii 
 
 And the Blessed One addressed the bhikkhus and told 
 them the story of Prince Dighavu, the Long-lived. He 
 said: 1 3 
 
 "In former times, there lived at Benares a powerful king 
 whose name was Brahmadatta of Kasi; and he went to 
 war against Dighiti, the Long-suffering, a king of Kosala, 
 for he thought, 'The kingdom of Kosala is small and Di- 
 ghiti will not be able to resist my armies.' 14 
 
 "And Dighiti, seeing that resistance was impossible 
 against the great host of the king of Kasi, fled, leaving 
 his little kingdom in the hands of Brahmadatta; and having 
 
 104 
 
wandered from place to place, he came at last to Benares, 
 and lived there with his consort in a potter's dwelling 
 outside the town. 15 
 
 "And the queen bore him a son and they called him 
 Dighavu. 1 6 
 
 "When Dighavu had grown up, the king thought to 
 himself: 'King Brahmadatta has done us great harm, and he 
 is fearing our revenge; he will seek to kill us. Should he 
 find us he will slay all three of us.' And he sent his son 
 away, and Dighavu having received a good education from 
 his father, applied himself diligently to learn all arts, be- 
 coming very skilful and wise. 17 
 
 "At that time the barber of king Dighiti dwelt at 
 Benares, and he saw the king, his former master, and, being 
 of an avaricious nature, betrayed him to King Brahmadatta. 1 8 
 
 "When Brahmadatta, the king of Kasi, heard that the 
 fugitive king of Kosala and his queen, unknown and in 
 disguise, were living a quiet life in a potter's dwelling, he 
 ordered them to be bound and executed; and the sheriff 
 to whom the order was given seized king Dighiti and led 
 him to the place of execution. 19 
 
 "While the captive king was being led through the streets 
 of Benares he saw his son who had returned to visit his 
 parents, and, careful not to betray the presence of his son, 
 yet anxious to communicate to him his last advice, he 
 cried: 'O Dighavu, my son! Be not far-sighted, be not 
 near-sighted, for not by hatred is hatred appeased; hatred 
 is appeased by not-hatred only.' 10 
 
 "The king and queen of Kosala were executed, but Di- 
 ghavu their son bought strong wine and made the guards 
 drunk. When the night arrived he laid the bodies of his 
 parents upon a funeral pyre and burned them with all 
 honors and religious rites, 21 
 
 "When king Brahmadatta heard of it, he became afraid, 
 for he thought, 'Dighavu, the son of king Dighiti, is a 
 
 io<; 
 
wise youth and he will take revenge for the death of his 
 parents. If he espies a favorable opportunity, he will assassin- 
 ate me.' ii 
 
 "Young Dighavu went to the forest and wept to his 
 heart's content. Then he wiped his tears and returned to 
 Benares. Hearing that assistants were wanted in the royal 
 elephants' stable, he offered his services and was engaged 
 by the master of the elephants. 23 
 
 "And it happened that the king heard a sweet voice 
 ringing through the night and singing to the lute a beau- 
 tiful song that gladdened his heart. And having inquired 
 among his attendants who the singer might be, was told 
 that the master of the elephants had in his service a young 
 man of great accompHshments, and beloved by all his 
 comrades. They said, 'He is wont to sing to the lute, 
 and he must have been the singer that gladdened the heart 
 of the king.' 24 
 
 "And the king summoned the young man before him 
 and, being much pleased with Dighavu, gave him em- 
 ployment in the royal castle. Observing how wisely the 
 youth acted, how modest he was and yet punctilious in 
 the performance of his work, the king very soon gave him 
 a position of trust. 25 
 
 "Now it came to pass that the king went hunting and 
 became separated from his retinue, young Dighavu alone 
 remaining with him. And the king worn out from the 
 hunt laid his head in the lap of young Dighavu and 
 slept. 2 6 
 
 "And Dighavu thought: 'People will forgive great wrongs 
 which they have suffered, but they will never be at ease 
 about the wrongs which they themselves have done. They 
 will persecute their victims to the bitter end. This king 
 Brahmadatta has done us great injury; he robbed us of our 
 kingdom and slew my father and my mother. He is now 
 in my power.' Thinking thus he unsheathed his sword. 17 
 
 106 
 
"Then Dighavii thought of the last words of his father: 
 'Be not far-sighted, be not near-sighted. For not by hatred 
 is hatred appeased. Hatred is appeased by not-hatred 
 alone.' Thinking thus, he put his sword back into the 
 sheath. 2 8 
 
 "The king became restless in his sleep and he awoke, 
 and when the youth asked, 'Why art thou frightened, 
 
 king?' he replied: 'My sleep is always restless because 
 
 1 often dream that young Dighavu is coming upon me 
 with his sword. While I lay here with my head in thy 
 lap I dreamed the dreadftil dream again j and I awoke full 
 of terror and alarm.' 29 
 
 "Then the youth, laying his left hand upon the defenceless 
 king's head and with his right hand drawing his sword, said : 
 'I am Dighavu, the son of king Dighiti, whom thou hast 
 robbed of his kingdom and slain together with his queen, 
 my mother. I know that men overcome the hatred enter- 
 tained for wrongs which they have suffered much more 
 easily than for the wrongs which they have done, and so 
 I cannot expect that thou wUt take pity on me; but now 
 a chance for revenge has come to me.' 30 
 
 "The king seeing that he was at the mercy of young 
 Dighavu raised his hands and said: 'Grant me my hfe, my 
 dear Dighavu, grant me my life. I shall be forever grateful 
 to thee.' 31 
 
 "And Dighavu said without bitterness or ill-will: 'How 
 can I grant thee thy hfe, O king, since my life is endangered 
 by thee. I do not mean to take thy life. It is thou, O king, 
 who must grant me my life.' 32 
 
 "And the king said: 'Well, my dear Dighavu, then grant 
 me my life, and I will grant thee thine.' 33 
 
 "Thus, king Brahmadatta of Kasi and young Dighavu 
 granted each other's life and took each other's hand and 
 swore an oath not to do any harm to each other. 34 
 
 "And king Brahmadatta of Kasi said to young Dighavu: 
 
 107 
 
'Why did thy father say to thee in the hour of his death: 
 "Be not far-sighted, be not near-sighted, for hatred is not 
 appeased by hatred. Hatred is appeased by not-hatred 
 alone," — what did thy father mean by that?' 35 
 
 "The youth replied: 'When my father, O king, in the 
 hour of his death said: "Be not far-sighted," he meant, Let 
 not thy hatred go far. And when my father said, "Be not 
 nearsighted," he meant. Be not hasty to fall out with thy 
 friends. And when he said, "For not by hatred is hatred 
 appeased} hatred is appeased by not-hatred," he meant this: 
 Thou hast killed my father and mother, O king, and if I 
 should deprive thee of thy life, then thy partisans in turn 
 would take away my lifej my partisans again would deprive 
 thine of their lives. Thus by hatred, hatred would not be 
 appeased. But now, O king, thou hast granted me my life, 
 and I have granted thee thine j thus by not-hatred hatred 
 has been appeased.' 36 
 
 "Then king Brahmadatta of Kasi thought: 'How wise is 
 young Dighavu that he understands in its full extent the 
 meaning of what his father spoke concisely.' And the king 
 gave him back his father's kingdom and gave him his daughter 
 in marriage." 37 
 
 Having finished the story, the Blessed One said: "Brethren, 
 ye are my lawful sons in the faith, begotten by the words 
 of my mouth. Children ought not to trample under foot 
 the counsel given them by their father; do ye henceforth 
 follow my admonitions." 38 
 
 Then the bhikkhus met in conference; they discussed 
 their differences in mutual good will, and the concord of 
 the Sangha was re-established. 39 
 
 108 
 
XXXVIII. 
 THE BHIKKHUS REBUKED. 
 
 And it happened that the Blessed One walked up and 
 down in the open air unshod. i 
 
 When the elders saw that the Blessed One walked unshod, 
 they put away their shoes and did Ukewise. But the novices 
 did not heed the example of their elders and kept their 
 feet covered. z 
 
 Some of the brethren noticed the irreverent behavior of 
 the novices and told the Blessed One; and the Blessed One 
 rebuked the novices and said: "If the brethren, even now, 
 whUe I am yet living, show so little respect and courtesy 
 to one another, what will they do when I have passed 
 away?" 3 
 
 And the Blessed One was filled with anxiety for the 
 welfare of the truth; and he continued: 4 
 
 "Even the laymen, O bhikkhus, who move in the world, 
 pursuing some handicraft that they may procure them a living, 
 will be respectful, affectionate, and hospitable to their teachers. 
 Do ye, therefore, O bhikkhus, so let your %ht shine forth, 
 that ye, having left the world and devoted your entire 
 life to religion and to religious discipHne, may observe the 
 rules of decency, be respectful, affectionate, and hospitable 
 to your teachers and superiors, or those who rank as your 
 teachers and superiors. Your demeanor, O bhikkhus, does 
 not conduce to the conversion of the unconverted and to 
 the increase of the number of the faithfiil. It serves, O 
 bhikkhus, to repel the unconverted and to estrange them. 
 I exhort you to be more considerate in the future, more 
 thoughtful and more respectful" 5 
 
 I op 
 
XXXIX. 
 DEVADATTA. 
 
 When Devadatta, the son of Suprabuddha and a bro- 
 ther of Yasodhara, became a disciple, he cherished the 
 hope of attaining the same distinctions and honors as Go- 
 tama Siddhattha. Being disappointed in his ambitions, he 
 conceived in his heart a jealous hatred, and, attempting to 
 excel the Perfect One in virtue, he found fault with his 
 regulations and reproved them as too lenient. i 
 
 Devadatta went to Rajagaha and gained the ear of Ajata- 
 sattu, the son of King Bimbisara. And Ajatasattu built 
 a new vihara for Devadatta, and founded a sect whose 
 disciples were pledged to severe rules and self-mortifi- 
 cation. J 
 
 Soon afterwards the Blessed One himself came to Raja- 
 gaha and stayed at the Veluvana vihara. ? 
 
 Devadatta called on the Blessed One, requesting him to 
 sanction his rules of greater stringency, by which a greater 
 holiness might be procured. "The body," he said, "con- 
 sists of its thirty-two parts and has no divine attributes. It 
 is conceived in sin and born in corruption. Its attributes 
 are liability to pain and dissolution, for it is impermanent. 
 It is the receptacle of karma which is the curse of our 
 former existences; it is the dwelling-place of sin and dis- 
 eases and its organs constantly discharge disgusting secre- 
 tions. Its end is death and its goal the charnel house. Such 
 being the condition of the body it behooves us to treat it 
 as a carcass full of abomination and to clothe it in such 
 rags only as have been gathered in cemeteries or upon 
 dung-hills." 4 
 
 The Blessed One said: "Truly, the body is full of im- 
 purity and its end is the charnel house, for it is imper- 
 manent and destined to be dissolved into its elements. But 
 being the receptacle of karma, it lies in our power to make 
 
 no 
 
it a vessel of truth and not of evil. It is not good to in- 
 dulge in the pleasures of the body, but neither is it good 
 to neglect our bodily needs and to heap filth upon im- 
 purities. The lamp that is not cleansed and not filled with 
 oil will be extinguished, and a body that is unkempt, un- 
 washed, and weakened by penance will not be a fit re- 
 ceptacle for the hght of truth. Attend to your body and 
 its needs as you would treat a wound which you care for 
 without loving it. Severe rules will not lead the disciples 
 on the middle path which I have taught. Certainly, no one 
 can be prevented from keeping more stringent rules, if he 
 sees fit to do so, but they should not be imposed upon 
 any one, for they are unnecessary." 5 
 
 Thus the Tathagata refused Devadatta's proposal; and 
 Devadatta left the Buddha and went into the vihara speaking 
 evil of the Lord's path of salvation as too lenient and al- 
 together insufficient. 6 
 
 When the Blessed One heard of Devadatta's intrigues, 
 he said: "Among men there is no one who is not blamed. 
 People blame him who sits silent and him who speaks, 
 they also blame the man who preaches the middle path." 7 
 
 Devadatta instigated Ajatasattu to plot against his father 
 Bimbisara, the king, so that the prince would no longer 
 be subject to him; Bimbisara was imprisoned by his son 
 in a tower where he died leaving the kingdom of Magadha 
 to his son Ajatasattu. 8 
 
 The new king listened to the evil advice of Devadatta, 
 and he gave orders to take the life of the Tathagata. How- 
 ever, the murderers sent out to kill the Lord could not 
 perform their wicked deed, and became converted as soon 
 as they saw him and Hstened to his preaching. The rock 
 hurled down from a precipice upon the great Master split in 
 twain, and the two pieces passed by on either side without 
 doing any harm. Nalagiri, the wild elephant let loose to destroy 
 the Lord, became gentle in his presence; and Ajatasattu, 
 
 III 
 
suffering greatly from the pangs of his conscience, went 
 to the Blessed One and sought peace in his distress. 9 
 
 The Blessed One received Ajatasattu kindly and taught 
 him the way of salvation; but Devadatta still tried to be- 
 come the founder of a rehgious school of his own. 10 
 
 Devadatta did not succeed in his plans and having been 
 abandoned by many of his disciples, he fell sick, and then 
 repented. He entreated those who had remained with him 
 to carry his litter to the Buddha, saying: "Take me, children, 
 take me to himj though I have done evil to him, I am his 
 brother-in-law. For the sake of our relationship the Buddha 
 will save me." And they obeyed, although reluctantly. 11 
 
 And Devadatta in his impatience to see the Blessed One 
 rose from his Htter while his carriers were washing their 
 hands. But his feet burned under him; he sank to the 
 ground; and, having chanted a hymn on the Buddha, 
 died. 1 2 
 
 XL. 
 NAME AND FORM. 
 
 On one occasion the Blessed One entered the assembly 
 hall and the brethren hushed their conversation. i 
 
 When they had greeted him with clasped hands, they 
 sat down and became composed. Then the Blessed One 
 said: "Your minds are inflamed with intense interest; what 
 was the topic of your discussion?" z 
 
 And Sariputta rose and spake: "World-honored master, 
 we were discussing the nature of man's own existence. 
 We were trying to grasp the mixture of our own being 
 which is called Name and Form. Every human being con- 
 sists of conformations, and there are three groups which 
 are not corporeal. They are sensation, perception, and 
 the dispositions, all three constitute consciousness and 
 
 1 12 
 
mind, being comprised under the term Name. And there 
 are four elements, the earthy element, the watery element, 
 the fiery element, and the gaseous element, and these 
 four elements constitute man's bodily form, being held 
 together so that this machine moves like a puppet. How 
 does this name and form endure and how can it live?" 3 
 
 Said the Blessed One: "Life is instantaneous and living 
 is dying. Just as a chariot-wheel in rolling roUs only at 
 one point of the tire, and in resting rests only at one 
 point; in exactly the same way, the life of a living being 
 lasts only for the period of one thought. As soon as that 
 thought has ceased the being is said to have ceased. 4 
 
 "As it has been said: — 'The being of a past moment of 
 thought has lived, but does not live, nor will it live. The 
 being of a future moment of thought will hve, but has 
 not lived, nor does it live. The being of the present 
 moment of thought does live, but has not lived, nor will 
 it hve.'" 5 
 
 "As to Name and Form we must understand how they 
 interact. Name has no power of its own, nor can it go on 
 of its own impulse, either to eat, or to drink, or to utter 
 sounds, or to make a movement. Form also is without 
 power and cannot go on of its own impvilse. It has no 
 desire to eat, or to drink, or to utter sounds, or to make 
 a movement. But Form goes on when supported by Name, 
 and Name when supported by Form. When Name has a 
 desire to eat, or to drink, or to utter sounds, or to make 
 a movement, then Form eats, drinks, utters sounds, makes 
 a movement. 6 
 
 "It is as if two men, the one bUnd from birth and the 
 other a cripple, were desirous of going traveling, and the 
 man blind firom birth were to say to the cripple as follows: 
 'See here! I am able to use my legs, but I have no eyes 
 with which to see the rough and the smooth places in the 
 road.' 7 
 
 8 113 
 
"And the cripple were to say to the man blind from 
 birth as follows: 'See here! I am able to use my eyes, but 
 I have no legs with which to go forward and back.' 8 
 
 "And the man blind from birth, pleased and delighted, 
 were to mount the cripple on his shoulders. And the 
 cripple sitting on the shoulders of the man blind from 
 birth were to direct him, saying, 'Leave the left and go to 
 the right} leave the right and go to the left.' 9 
 
 "Here the man blind from birth is without power of 
 his own, and weak, and cannot go of his own impulse or 
 might. The cripple also is without power of his own, and 
 weak, and cannot go of his own impulse or might. Yet 
 when they mutually support one another it is not impos- 
 sible for them to go. 10 
 
 "In exactly the same way Name is without power of its 
 own, and cannot spring up of its own might, nor perform 
 this or that action. Form also is without power of its own, 
 and cannot spring up of its own might, nor perform this 
 or that action. Yet when they mutually support one another 
 it is not impossible for them to spring up and go on. 11 
 
 "There is no material that exists for the production of 
 Name and Form; and when Name and Form cease, they 
 do not go anywhither in space. After Name and Form 
 have ceased, they do not exist anywhere in the shape of 
 heaped-up music material. Thus when a lute is played 
 upon, there is no previous store of sound; and when the 
 music ceases it does not go anywhither in space. When 
 it has ceased, it exists nowhere in a stored-up state. Having 
 previously been non-existent, it came into existence on 
 account of the structure and stem of the lute and the 
 exertions of the performer; and as it came into existence 
 so it passes away. In exactly the same way, all the ele- 
 ments of being, both corporeal and non- corporeal come 
 into existence after having previously been non-existent; 
 and having come into existence pass away. ii 
 
 1 1. 
 
"There is not a self residing in Name and Form, but 
 the cooperation of the conformations produces what people 
 call a man. ij 
 
 "Just as the word 'chariot' is but a mode of expression 
 for axle, wheels, the chariot-body and other constituents 
 in their proper combination, so a living being is the appear- 
 ance of the groups with the four elements as they are 
 joined in a unit. There is no self in the carriage and 
 there is no self in man. 14 
 
 "O bhildihus, this doctrine is sure and an eternal truth, 
 that there is no self outside of its parts. This self of ours 
 which constitutes Name and Form is a combination of the 
 groups with the four elements, but there is no ego entity, 
 no self in itself. 1 5 
 
 "Paradoxical though it may sound: There is a path to 
 walk on, there is walking being done, but there is no 
 traveler. There are deeds being done, but there is no 
 doer. There is a blowing of the air, but there is no wind 
 that does the blowing. The thought of self is an error 
 and all existences are as hollow as the plantain tree and 
 as empty as twirling water bubbles. 16 
 
 "Therefore, O bhikkhus, as there is no self, there is no 
 transmigration of a self; but there are deeds and the con- 
 tinued effect of deeds. There is a rebirth of karma; there 
 is reincarnation. This rebirth, this reincarnation, this re- 
 appearance of the conformations is continuous and depends 
 on the law of cause and effect. Just as a seal is impressed 
 upon the wax reproducing the configurations of its device, 
 so the thoughts of men, their characters, their aspirations 
 are impressed upon others in continuous transference and 
 continue their karma, and good deeds will continue in 
 blessings while bad deeds will continue in curses. 17 
 
 "There is no entity here that migrates, no self is trans- 
 ferred from one place to another; but there is a voice 
 uttered here and the echo of it comes back. The teacher 
 
 8* 115 
 
pronounces a stanza and the disciple who attentively listens 
 to his teacher's instruction, repeats the stanza. Thus the 
 stanza is reborn in the mind of the disciple. 1 8 
 
 "The body is a compound of perishable organs. It is 
 subject to decay; and we should take care of it as of a 
 wound or a sore; we should attend to its needs without 
 being attached to it, or loving it. ij> 
 
 "The body is like a machine, and there is no self in it 
 that makes it walk or act, but the thoughts of it, as the 
 windy elements, cause the machine to work. zo 
 
 "The body moves about like a cart. Therefore 'tis 
 said: zi 
 
 "As ships are by the wind impelled. 
 As arrows from their bowstrings speed, 
 So likewise when the body moves 
 The windy element must lead. zz 
 
 "Machines are geared to work by ropes; 
 
 So too this body is, in fact. 
 
 Directed by a mental pull 
 
 Whene'er it stand or sit or act. z^ 
 
 "No independent self is here 
 
 That could intrinsic forces prove 
 
 To make man act without a cause, 
 
 To make him stand or walk or move. Z4 
 
 "He only who utterly abandons all thought of the ego 
 escapes the snares of the Evil One; he is out of the reach 
 of Mara. 2 5 
 
 "Thus says the pleasure-promising tempter: i6 
 
 "So long as to the things 
 
 Called 'mine' and '1' and 'me' 
 
 Thine anxious heart still clings, 
 
 My snares thou canst not flee." ij 
 
 J16 
 
"The faithful disciple replies: 18 
 
 "Naught's mine and naught of me, 
 
 The self I do not mind! 
 
 Thus Mara, I tell thee, 
 
 My path thou canst not find." zp 
 
 "Dismiss the error of the self and do not cling to poss- 
 essions which are transient but perform deeds that are 
 good, for deeds are enduring and in deeds your karma 
 continues. 3 o 
 
 "Since then, O bhilddxus, there is no self, there can not 
 be any after life of a self. Therefore abandon all thought 
 of self. But since there are deeds and since deeds continue, 
 be carefiil with your deeds. 3 1 
 
 "All beings have karma as their portion: they are heirs 
 of their karma; they are sprung from their karma; their 
 karma is their kinsman; their karma is their refuge; karma 
 allots beings to meanness or to greatness. 3z 
 
 "Assailed by death in life's last throes 
 
 On quitting all thy joys and woes 
 
 What is thine own, thy recompense? 
 
 What stays with thee when passing hence? 
 
 What like a shadow follows thee 
 
 And will Beyond thine heirloom be? 33 
 
 "T'is deeds, thy deeds, both good and bad; 
 
 Naught else can after death be had. 
 
 Thy deeds are thine, thy recompense; 
 
 They are thine own when going hence; 
 
 They like a shadow follow thee 
 
 And will Beyond thine heirloom be. 34 
 
 "Let all then here perform good deeds. 
 
 For future weal a treasure store; 
 
 There to reap crops from noble seeds, 
 
 A bliss increasing evermore." 3 5 
 
 117 
 
XLI. 
 THE GOAL. 
 
 And the Blessed One thus addressed the bhikkhus: i 
 
 "It is through not understanding the four noble truths, 
 O bhildchus, that we had to wander so long in the weary 
 path of samsara, both you and L 2 
 
 "Through contact thought is born from sensation, and 
 is reborn by a reproduction of its form. Starting from 
 the simplest forms, the mind rises and falls according to 
 deeds, but the aspirations of a Bodhisatta pursue the 
 straight path of wisdom and righteousness, until they reach 
 perfect enlightenment in the Buddha. 3 
 
 "All creatures are what they are through the karma of 
 their deeds done in former and in present existences. 4 
 
 "The rational nature of man is a spark of the true light; 
 it is the first step on the upward road. But new births 
 are required to insure an ascent to the summit of existence, 
 the enlightenment of mind and heart, where the immeasur- 
 able light of moral comprehension is gained which is the 
 source of all righteousness. 5 
 
 "Having attained this higher birth, I have found the 
 truth and have taught you the noble path that leads to 
 the city of peace. 6 
 
 "I have shown you the way to the lake of Ambrosia, 
 which washes away all evil desire. 7 
 
 "I have given you the refreshing drink called the per- 
 ception of truth, and he who drinks of it becomes free 
 from excitement, passion, and wrong- doing. 8 
 
 "The very gods envy the bliss of him who has escaped 
 from the floods of passion and has climbed the shores of 
 Nirvana. His heart is cleansed from all defilement and 
 free from all illusion. 9 
 
 "He is like unto the lotus which grows in the water, 
 yet not a drop of water adheres to its petals. 10 
 
 118 
 
"The man who walks in the noble path lives in the 
 world, and yet his heart is not defiled by worldly de- 
 sires. 1 1 
 
 "He who does not see the four noble truths, he who 
 does not understand the three characteristics and has not 
 grounded himself in the uncreate, has still a long path to 
 traverse by repeated births through the desert of ignorance 
 with its mirages of illusion and through the morass of 
 wrong. 1 2 
 
 "But now that you have gained comprehension, the 
 cause of further migrations and aberrations is removed. 
 The goal is reached. The craving of selfishness is destroyed, 
 and the truth is attained. 13 
 
 "This is true deliverance; this is salvation; this is heaven 
 and the bliss of a life immortal." 14 
 
 XLII. 
 MIRACLES FORBIDDEN. 
 
 Jotikkha, the son of Subhadda, was a householder living 
 in Rajagaha. Having received a precious bowl of sandal- 
 wood decorated with jewels, he erected a long pole before 
 his house and put the bowl on its top with this legend: 
 "Should a samana take this bowl down without using a 
 ladder or a stick with a hook, or without climbing the 
 pole, but by magic power, he shall receive as reward 
 whatever he desires." i 
 
 And the people came to the Blessed One, ftill of wonder 
 and their mouths overflowing with praise, saying: "Great 
 is the Tathagata. His disciples perform miracles. Kassapa, 
 the disciple of the Buddha, saw the bowl on Jotikldia's 
 pole, and, stretching out his hand, he took it down, carrying 
 it away in triumph to the vihara." 2 
 
 119 
 
When the Blessed One heard what had happened, he 
 went to Kassapa, and, breaking the bowl to pieces, for- 
 bade his disciples to perform miracles of any land. 3 
 
 Soon after this it happened that in one of the rainy 
 seasons many bhikkhus were staying in the Vajji territory 
 during a famine. And one of the bhikkhus proposed to 
 his brethren that they should praise one another to the 
 householders of the village^ saying: "This bhildihu is a saint; 
 he has seen celestial visions; and that bhikkhu possesses 
 supernatural gifts; he can work miracles." And the villagers 
 said: "It is lucky, very lucky for us, that such saints are 
 spending the rainy season with us." And they gave will- 
 ingly and abundantly, and the bhildihus prospered and did 
 not suffer from the famine. 4 
 
 When the Blessed One heard it, he told Ananda to call 
 the bhikkhus together, and he asked them: "Tell me, 
 O bhikkhus, when does a bhikkhu cease to be a bhik- 
 khu?" 5 
 
 And Sariputta replied: 6 
 
 "An ordained disciple must not commit any unchaste 
 act. The disciple who commits an unchaste act is no 
 longer a disciple of the Sakyamuni. 7 
 
 "Again, an ordained disciple must not take except what 
 has been given him. The disciple who takes, be it so 
 little as a penny's worth, is no longer a disciple of the 
 Sakyamuni. 8 
 
 "And lastly, an ordained disciple must not knowingly 
 and malignantly deprive any harmless creature of life, not 
 even an earth-worm or an ant. The disciple who know- 
 ingly and malignantly deprives any harmless creature of 
 its life is no longer a disciple of the Sakyamuni. 9 
 
 "These are the three great prohibitions." 10 
 
 And the Blessed One addressed the bhikkhus and said: 1 1 
 
 "There is another great prohibition which I declare to 
 you: 12 
 
 120 
 
"An ordained disciple must not boast of any super- 
 human perfection. The disciple who with evil intent and 
 from covetousness boasts of a superhuman perfection, be 
 it celestial visions or miracles, is no longer a disciple of 
 the Sakyamuni. 13 
 
 "I forbid you, O bhilddius, to employ any spells or 
 supplications, for they are useless, since the law of karma 
 governs all things. He who attempts to perform miracles 
 has not understood the doctrine of the Tathagata." 14 
 
 XLin. 
 THE VANITY OF WORLDLINESS. 
 
 There was a poet who had acquired the spotless eye 
 of truth, and he believed in the Buddha, whose doctrine 
 gave him peace of mind and comfort in the hour of 
 affliction. i 
 
 And it happened that an epidemic swept over the 
 country in which he lived, so that many died, and the 
 people were terrified. Some of them trembled with fright, 
 and in anticipation of their fate were smitten with all the 
 horrors of death before they died, whUe others began to 
 be merry, shouting loudly, "Let us enjoy ourselves to-day, 
 for we know not whether to-morrow we shall live"; yet 
 was their laughter no genuine gladness, but a mere pretence 
 and affectation. ^ 
 
 Among all these worldly men and women trembling 
 with anxiety, the Buddhist poet lived in the time of the 
 pestilence, as usual, calm and undisturbed, helping wherever 
 he could and ministering unto the sick, soothing their 
 pains by medicine and religious consolation. 3 
 
 And a man came to him and said : "My heart is nervous 
 and excited, for I see people die. I am not anxious about 
 
 121 
 
others, but I tremble because of myself. Help me } cure 
 me of my fear." 4 
 
 The poet replied: "There is help for him who has 
 compassion on others, but there is no help for thee so 
 long as thou cUngest to thine own self alone. Hard times 
 try the souls of men and teach them righteousness and 
 charity. Canst thou witness these sad sights around thee 
 and still be filled with selfishness? Canst thou see thy 
 brothers, sisters, and friends suffer, yet not forget the 
 petty cravings and lust of thine own heart?" 5 
 
 Noticing the desolation in the mind of the pleasure- 
 seeking man, the Buddhist poet composed this song and 
 taught it to the brethren in the vihara: 6 
 
 "Unless refuge you take in the Buddha and find in Nirvana rest 
 Your life is but vanity — empty and desolate vanity. 
 To see the world is idle, and to enjoy Ufe is empty. 
 The world, including man, is but like a phantom, and the 
 
 hope of heaven is as a mirage. 7 
 
 "The worldling seeks pleasures fattening himself like a 
 
 caged fowl. 
 But the Buddhist saint flies up to the sun like the wild crane. 
 The fowl in the coop has food but will soon be boiled 
 
 in the pot. 
 No provisions are given to the wild crane, but the heavens 
 
 and the earth are his." 8 
 
 The poet said : "The times are hard and teach the people 
 a lesson; yet do they not heed it." And he composed 
 another poem on the vanity of worldliness: 9 
 
 "It is good to reform, and it is good to exhort people to 
 
 reform. 
 The things of the world will all be swept away. 
 Let others be busy and buried with care. 
 My mind all unvexed shall be pure. 10 
 
 izz 
 
"After pleasures they hanker and find no satisfaction; 
 Riches they covet and can never have enough. 
 They are like unto puppets held up by a string. 
 When the string breaks they come down with a shock. 1 1 
 
 "In the domain of death there are neither great nor small; 
 Neither gold nor silver is used, nor precious jewels. 
 No distinction is made between the high and the low. 
 And daily the dead are buried beneath the fragrant sod. 1 2 
 
 "Look at the sun setting behind the western hills. 
 
 You lie down to rest, but soon the cock will announce 
 
 morn. 
 Reform to-day and do not wait until it be too late. 
 Do not say it is early, for the time quickly passes by. 1 3 
 
 "It is good to reform and it is good to exhort people to 
 
 reform. 
 It is good to lead a righteous life and take refuge in the 
 
 Buddha's name. 
 Your talents may reach to the skies, your wealth may be 
 
 untold — 
 But all is in vain unless you attain the peace of Nirvana." 14 
 
 XLIV. 
 SECRECY AND PUBLICITY. 
 
 The Buddha said: "Three things, O disciples, are char- 
 acterized by secrecy: love affairs, priestly wisdom, and 
 all aberrations from the path of truth. i 
 
 "Women who are in love, O disciples, seek secrecy and 
 shun publicity; priests who claim to be in possession of 
 special revelations, O disciples, seek secrecy and shun 
 
 123 
 
publicity; all those who stray from the path of truth, O 
 disciples, seek secrecy and shun publicity. 2 
 
 "Three things, O disciples, shine before the world and 
 cannot be hidden. What are the three? 3 
 
 "The moon, O disciples, illumines the world and cannot 
 be hidden; the sun, O disciples, illumines the world and 
 cannot be hidden; and the truth proclaimed by the Tatha- 
 gata illumines the world and cannot be hidden. These 
 three things, O disciples, illumine the world and cannot 
 be hidden. There is no secrecy about them." 4 
 
 XLV. 
 THE ANNIHILATION OF SUFFERING. 
 
 And the Buddha said: "What, my friends, is evil? i 
 "Killing is evil ; stealing is evil; yielding to sexual passion 
 is evil; lying is evil; slandering is evil; abuse is evil; gossip 
 is evil; envy is evil; hatred is evil; to cling to false doc- 
 trine is evil; all these things, my friends, are evil. 2 
 "And what, my friends, is the root of evil? j 
 "Desire is the root of evil; hatred is the root of evil; 
 illusion is the root of evil; these things are the root of evil. 4 
 "What, however, is good? 5 
 "Abstaining from killing is good; abstaining from theft 
 is good; abstaining from sensuality is good; abstaining from 
 falsehood is good; abstaining from slander is good; suppres- 
 sion of unkindness is good; abandoning gossip is good; 
 letting go all envy is good; dismissing hatred is good; 
 obedience to the truth is good; all these things are good. 6 
 "And what, my friends, is the root of the good? 7 
 "Freedom from desire is the root of the good; freedom 
 from hatred and freedom from illusion; these things, my 
 friends, are the root of the good. 8 
 
 124 
 
"What, however, O brethren, is suffering? What is 
 the origin of suffering? What is the annihilation of 
 suffering? 9 
 
 "Birth is sufferings old age is suffering; disease is suffer- 
 ing; death is suffering; sorrow and misery are suffering; 
 affliction and despair are suffering; to be united with loath- 
 some things is suffering; the loss of that which we love 
 and the failure in attaining that which is longed for are 
 suffering; all these things, O brethren, are suffering. 10 
 
 "And what, O brethren, is the origin of suffering? 1 1 
 
 "It is lust, passion, and the thirst for existence that 
 yearns for pleasure everywhere, leading to a continual 
 rebirth! It is sensuality, desire, selfishness; all these things, 
 O brethren, are the origin of suffering. 12 
 
 "And what is the annihilation of suffering? 13 
 
 "The radical and total annihilation of this thirst and 
 the abandonment, the liberation, the deliverance from passion, 
 that, O brethren, is the annihilation of suffering. 14 
 
 "And what, O brethren, is the path that leads to the 
 annihilation of suffering? 15 
 
 "It is the holy eightfold path that leads to the annihila- 
 tion of suffering, which consists of, right views, right de- 
 cision, right speech, right action, right living, right struggling, 
 right thoughts, and right meditation. i<5 
 
 "In so far, O friends, as a noble youth thus recognizes 
 suffering and the origin of suffering, as he recognizes the 
 annihilation of suffering, and walks on the path that leads 
 to the annihilation of suffering, radically forsaking passion, 
 subduing wrath, annihilating the vain conceit of the "I- 
 am," leaving ignorance, and attaining to enlightenment, he 
 will make an end of all suffering even in this life." 17 
 
XLVI. 
 AVOIDING THE TEN EVILS. 
 
 The Buddha said: "All acts of living creatures become 
 bad by ten things, and by avoiding the ten things they 
 become good. There are three evils of the body, four 
 evils of the tongue, and three evils of the mind. i 
 
 "The evils of the body are, murder, theft, and adultery; 
 of the tongue, lying, slander, abuse, and idle talk; of the 
 mind, covetousness, hatred, and error. z 
 
 "I exhort you to avoid the ten evils: 3 
 
 "I. Kill not, but have regard for life. 4 
 
 "II. Steal not, neither do ye rob; but help everybody 
 to be master of the fruits of his labor. 5 
 
 "III. Abstain from impurity, and lead a life of chastity. 6 
 
 "IV. Lie not, but be truthful. Speak the truth with 
 discretion, fearlessly and in a loving heart. 7 
 
 "V. Invent not evil reports, neither do ye repeat them. 
 Carp not, but look for the good sides of your fellow- 
 beings, so that ye may with sincerity defend them against 
 their enemies. 8 
 
 "VI. Swear not, but speak decently and with dignity. 9 
 
 "VII. Waste not the time with gossip, but speak to the 
 purpose or keep silence. 10 
 
 "Vin. Covet not, nor envy, but rejoice at the fortunes 
 of other people. 1 1 
 
 "IX. Cleanse your heart of malice and cherish no hatred, 
 not even against your enemies; but embrace all living 
 beings with kindness. ii 
 
 "X. Free your mind of ignorance and be anxious to 
 learn the truth, especially in the one thing that is needful, 
 lest you fall a prey either to scepticism or to errors. 
 Scepticism will make you indifferent and errors will lead 
 you astray, so that you shall not find the noble path that 
 leads to life eternal." 13 
 
 1 16 
 
XLVII. 
 THE PREACHER'S MISSION. 
 
 And the Blessed One said to his disciples: i 
 
 "When I have passed away and can no longer address 
 you and edify your minds with religious discourse, select 
 from among you men of good family and education to 
 preach the truth in my stead. And let those men be in- 
 vested with the robes of the Tathagata, let them enter 
 into the abode of the Tathagata, and occupy the pulpit 
 of the Tathagata. i 
 
 "The robe of the Tathagata is subUme forbearance and 
 patience. The abode of the Tathagata is charity and love 
 of all beings. The pulpit of the Tathagata is the com- 
 prehension of the good law in its abstract meaning as well 
 as in its particular application. j 
 
 "The preacher must propound the truth with unshrink- 
 ing mind. He must have the power of persuasion rooted 
 in virtue and in strict fidelity to his vows. 4 
 
 "The preacher must keep in his proper sphere and be 
 steady in his course. He must not flatter his vanity by 
 seeldng the company of the great, nor must he keep 
 company with persons who are frivolous and immoral. 
 When in temptation, he should constantly think of the 
 Buddha and he will conquer. 5 
 
 "All who come to hear the doctrine, the preacher must 
 receive with benevolence, and his sermon must be without 
 invidiousness. 6 
 
 "The preacher must not be prone to carp at others, 
 or to blame other preachers; nor speak scandal, nor 
 propagate bitter words. He must not mention by name 
 other disciples to vituperate them and reproach their 
 demeanor. 7 
 
 "Clad in a clean robe, dyed with good color, with 
 appropriate undergarments, he must ascend the pulpit 
 
 IZ7 
 
with a mind free from blame and at peace with the wole 
 world. 8 
 
 "He must not take delight in quarrelous disputations or 
 engage in controversies so as to show the superiority of 
 his talents, but be calm and composed. 9 
 
 "No hostile feelings shall reside in his heart, and he 
 must never abandon the disposition of charity toward all 
 beings. His sole aim must be that all beings become 
 Buddhas. 1 
 
 "Let the preacher apply himself with zeal to his work, 
 and the Tathagata will show to him the body of the holy 
 law in its transcendent glory. He shall be honored as 
 one whom the Tathagata has blessed. The Tathagata 
 blesses the preacher and also those who reverently listen 
 to him and joyfoUy accept the doctrine. 1 1 
 
 "All those who receive the truth will find perfect en- 
 lightenment. And, verily, such is the power of the doc- 
 trine that even by the reading of a single stanza, or by 
 reciting, copying, and keeping in mind a single sentence 
 of the good law, persons may be converted to the truth 
 and enter the path of righteousness which leads to deliver- 
 ance from evil. ii 
 
 "Creatures that are swayed by impure passions, when 
 they listen to the voice, will be purified. The ignorant 
 who are infatuated with the follies of the world will, when 
 pondering on the profundity of the doctrine, acquire 
 wisdom. Those who act under the impulse of hatred 
 will, when taking refuge in the Buddha, be filled with 
 good- will and love. 13 
 
 "A preacher must be full of energy and cheerful hope, 
 never tiring and never despairing of final success. 14 
 
 "A preacher must be like a man in quest of water who 
 digs a well in an arid tract of land. So long as he sees 
 that the sand is dry and white, he knows that the water 
 is still far off. But let him not be troubled or give up 
 
 iz8 
 
the task as hopeless. The work of removing the dry sand 
 must be done so that he can dig down deeper into the 
 ground. And often the deeper he has to dig, the cooler 
 and purer and more refreshing will the water be. 15 
 
 "When after some time of digging he sees that the sand 
 becomes moist, he accepts it as a token that the water is 
 near. 1 6 
 
 "So long as the people do not listen to the words of 
 truth, the preacher knows that he has to dig deeper into 
 their hearts; but when they begin to heed his words he 
 apprehends that they will soon attain enlightenment. 17 
 
 "Into your hands, O ye men of good family and edu- 
 cation who take the vow of preaching the words of the 
 Tathagata, the Blessed One transfers, intrusts, and com- 
 mends the good law of truth. 18 
 
 "Receive the good law of truth, keep it, read and re- 
 read it, fathom it, promulgate it, and preach it to all beings 
 in all the quarters of the universe. 19 
 
 "The Tathagata is not avaricious, nor narrow-minded, 
 and he is willing to impart the perfect Buddha-knowledge 
 unto all who are ready and willing to receive it. B"e ye 
 like unto him. Imitate him and follow his example in 
 bounteously giving, showing, and bestowing the truth. 20 
 
 "Gather round you hearers who love to listen to the 
 benign and comforting words of the law; rouse the un- 
 believers to accept the truth and fill them with delight 
 and joy. Quicken them, edify them, and lift them higher 
 and higher until they see the truth face to face in all its 
 splendor and infinite glory." 21 
 
 When the Blessed One had thus spoken, the disciples 
 said: ^^ 
 
 "O thou who rejoicest in kindness having its source in 
 compassion, thou great cloud of good qualities and of 
 benevolent mind, thou quenchest the fire that vexeth living 
 beings, thou pourest out nectar, the rain of the law! 23 
 
"We shall do, O Lord, what the Tathagata commands. 
 We shall fulfil his behest; the Lord shall find us obedient 
 to his words." 24 
 
 And this vow of the disciples resounded through the 
 universe, and like an echo it came back from all the 
 Bodhisattas who are to be and will come to preach the 
 good law of Truth to future generations. 25 
 
 And the Blessed One said; "The Tathagata is like unto 
 a powerful lung who rules his kingdom with righteous- 
 ness, but being attacked by envious enemies goes out 
 to wage war against his foes. When the king sees his 
 soldiers fight he is delighted with their gallantry and will 
 bestow upon them donations of all lands. Ye are the 
 soldiers of the Tathagata, while Mara, the Evil One, is 
 the enemy who must be conquered. And the Tatha- 
 gata will give to his soldiers the city of Nirvana, the 
 great capital of the good law. And when the enemy 
 is overcome, the Dharma-raja, the great king of 
 truth, will bestow upon all his disciples 
 the most precious crown which jewel 
 I; brings perfect enlightenment, 
 
 supreme wisdom, and 
 undisturbed 
 peace." 
 
 MO 
 
THE TEACHER. 
 
 XL VIII. 
 THE DHAMMAPADA. 
 
 THIS is the Dhammapada, the path of religion pursued 
 by those who are followers of the Buddha: i 
 
 Creatures from mind their character derive; mind-mar- 
 shalled are they, mind-made. Mind is the source either 
 of bliss or of corruption. z 
 
 BynSneselF evil is done; by oneself one suffers; by one- 
 self evil is left undone; by oneself one is purified. Purity 
 and impurity belong to oneself, no one can purify another, j 
 
 You yourself must make an effort. The Tathagatas are 
 only preachers. The thoughtful who enter the way are 
 freed from the bondage of Mara. 4 
 
 He who does not rouse himself when it is time to rise; 
 who, though young and strong, is full of sloth; whose 
 will and thoughts are weak; that lazy and idle man will 
 never find the way to enlightenment. 5 
 
 131 
 
If a man hold himself dear, let him watch himself care- 
 fully; the truth guards him who guards himself. 6 
 
 If a man makes himself as he teaches others to be, then, 
 being himself subdued, he may subdue others; one's own 
 self is indeed difficult to subdue. 7 
 
 If some men conquer in battle a thousand times a 
 thousand men, and if another conquer himself, he is the 
 greatest of conquerors. 8 
 
 It is the habit of fools, be they laymen or members of 
 the clergy, to think, "this is done by me. May others be 
 subject to me. In this or that transaction a prominent 
 part should be played by me." Fools do not care for the 
 duty to be performed or the aim to be reached, but think 
 of their self alone. Everything is but a pedestal of their 
 vanity. 9 
 
 Bad deeds, and deeds hur tfijl^ to ourselves, are easy to 
 do; what is beneficial and good, that Js„Yery difficult. 10 
 
 If anything is to be oone, let a man do it, let hxm attack 
 it vigorously! 11 
 
 Before long, alas! this body will lie on the earth, despised, 
 without understanding, like a useless log; yet our thoughts 
 will endure. They will be thought again, and will produce 
 action. Good thoughts will produce good actions, and 
 bad thoughts will produce bad actions. n 
 
 Earnestness is the path of immortality, thoughtlessness 
 the path of death. Those who are in earnest do not die; 
 those who are thoughtless are as if dead already. i ? 
 
 Those who imagine they find truth in untruth, and see 
 untruth in truth, will never arrive at truth, but follow 
 vain desires. They who know truth in truth, and untruth 
 in untruth, arrive at truth, and follow true desires. 14 
 
 As rain breaks through an ill-thatched house, passion will 
 break through an unreflecting mind. As rain does not 
 break through a well-thatched house, passion will not break 
 through a well-reflecting mind. 1 5 
 
Well-makers lead the water wherever they like; fletchets 
 bend the arrow; carpenters bend a log of wood; wise 
 people fashion themselves; wise people falter not amidst 
 blame and praise. Having listened to the law, they become 
 serene, like a deep, smooth, and still lake. i6 
 
 If a man speaks or acts with an evil thought, pain 
 follows him as the wheel follows the foot of the ox that 
 draws the carriage. 17 
 
 An evil deed is better left undone, for a man will re- 
 pent of it afterwards; a good deed is better done, for 
 having done it one will not repent. 18 
 
 If a man commits a wrong let him not do it again; let 
 him not delight in wrongdoing; pain is the outcome of 
 evil. If a man does what is good, let him do it again; 
 let him delight in it; happiness is the outcome of good. 19 
 
 Let no man think lightly of evil, saying in his heart, 
 "It will not come nigh unto me." As by the falling of 
 water-drops a water-pot is filled, so the fool becomes full 
 of evil, though he gather it little by little. 20 
 
 Let no man think lightly of good, saying in his heart, 
 "It will not come nigh unto me." As by the falling of 
 water-drops a water-pot is filled, so the wise man becomes 
 full of good, though he gather it little by little. 21 
 
 H e who liv es for pleasure only, his senses uncontrolled, 
 imnj oderate in his food, i3re7~and vii^^il^ Him Mir a, the 
 tempter, will certainly overthrow, as the wind throws 
 down a weak tree. He who lives without looking for 
 pleasures, his senses well-controlled, moderate in his food, 
 faithful and strong, him Mara will certainly not overthrow, 
 any more than the wind throws down a rocky mountain. 2 2 
 
 The fool who knows his foolishness, is wise at least 
 so far. But a fool who thinks himself wise, he is a fool 
 indeed. ^ ? 
 
 To the evil-doer wrong appears sweet as honey; he 
 looks upon it as pleasant so long as it bears no fruit ; but 
 
 133 
 
when its fruit ripens, then he looks upon it as wrong. 
 And so the good man looks upon the goodness of the 
 Dharma as a burden and an evil so long as it bears no 
 fruit; but when its fruit ripens, then he sees its goodness. 24 
 
 A hater may do great harm to a hater, or an enemy 
 to an enemy; but a wrongly-directed mind will do greater 
 mischief unto itself. A mother, a father, or any other 
 relative will do much good; but a well-directed mind will 
 do greater service unto itself. 25 
 
 He whose wickedness is very great brings himself down 
 to that state where his enemy wishes him to be. He 
 himself is his greatest enemy. Thus a creeper destroys 
 the life of a tree on which it finds support. z6 
 
 Do not direct thy thought to what gives pleasure, that 
 thou mayest not cry out when burning, "This is pain." 
 The wicked man burns by his own deeds, as if burnt 
 by fire. 27 
 
 Pleasures destroy the foolish; the foolish man by his 
 thirst for pleasures destroys himself as if he were his own 
 enemy. The fields are damaged by hurricanes and weeds; 
 mankind is damaged by passion, by hatred, by vanity, and 
 by lust. 28 
 
 Let no man ever take into consideration whether a thing 
 is pleasant or unpleasant. The love of pleasure begets 
 grief and the dread of pain causes fear; he who is free 
 from the love of pleasure and the dread of pain knows 
 neither grief nor fear. 29 
 
 He who gives himself to vanity, and does not give 
 himself to meditation, forgetting the real aim of life and 
 grasping at pleasure, will in time envy him who has exerted 
 himself in meditation. 30 
 
 The fault of others is easily noticed, but that of one- 
 self is difficult to perceive. A man winnows his neigh- 
 bor's faults like chaff, but his own fault he hides, as a 
 cheat hides the false die from the gambler. 31 
 
If a man looks after the faults of others, and is always 
 inclined to take offence, his own passions will grow, and 
 he is far from the destruction of passions. ? 2 
 
 Not about the perversities of others, not about their 
 sins of commission or omission, but about his own mis- 
 deeds and negligences alone should a sage be worried. 3 3 
 
 Good people shine from afar, like the snowy moun- 
 tains; had people are concealed, like arrows shot by night. 34 
 
 If a man by causing pain to others, wishes to obtain 
 pleasure for himself, he, entangled in the bonds of sel- 
 fishness, will never be free from hatred. 35 
 
 Let a man overcome anger by love, let him overcome 
 evil by good; let him overcome the greedy by liberality, 
 the liar by truth! 3<S 
 
 For hatred does not cease by hatred at any time; hatred 
 ceases by not-hatred, this is an old rule. 37 
 
 Speak the truth, do not yield to anger; give, if thou 
 art asked; by these three steps thou wilt become divine. 3 8 
 
 Let a wise man blow off the impurities of his self, as 
 a smith blows off the impurities of silver, one by one, 
 little by little, and from time to time. 39 
 
 Lead others, not by violence, but by righteousness and 
 equity. 40 
 
 He who possesses virtue and intelligence, who is just, 
 speaks the truth, and does what is his own business, him 
 the world will hold dear. 41 
 
 As the bee collects nectar and departs without injuring 
 the flower, or its color or scent, so let a sage dwell in 
 the community. 4^ 
 
 If a traveller does not meet with one who is his better, 
 or his equal, let him firmly keep to his solitary journey; 
 there is no companionship with fools. 43 
 
 Long is the night to him who is awake; long is a mile 
 to him who is tired; long is life to the foolish who do 
 not know the true religion. 44 
 
 137 
 
Better than living a hundred years, not seeing the highest 
 truth, is one day in the life of a man who sees the highest 
 truth. 45 
 
 Some form their Dharma arbitrarily and fabricate it arti- 
 ficially; they advance complex speculations and imagine 
 that good results are attainable only by the acceptance of 
 their theories; yet the truth is but one; there are not 
 different truths in the world. Having reflected on the 
 various theories, we have gone into the yoke with him 
 who has shaken off all sin. But shall we be able to pro- 
 ceed together with him? 46 
 
 The best of ways is the eightfold path. This is the 
 path. There is no other that leads to the purifying of 
 intelligence. Go on this path! Everything else is the 
 deceit of Mara, the tempter. If you go on this path, you 
 will make an end of pain! Says the Tathagata, The path 
 was preached by me, when I had understood the removal 
 of the thorn in the flesh. 47 
 
 Not only by discipline and vows, not only by much 
 learning, do I earn the happiness of release which no 
 worldling can know. Bhikkhu, be not confident as long 
 as thou hast not attained the extinction of thirst. The 
 extinction of evil desire is the highest religion. 48 
 
 The gift of religion exceeds all gifts; the sweetness of 
 religion exceeds all sweetness; the delight in religion exceeds 
 all delights; the extinction of thirst overcomes all pain. 49 
 
 Few are there among men who cross the river and reach 
 the goal. The great multitudes are running up and down 
 the shore; but there is no suffering for him who has 
 finished his journey. 50 
 
 As the lily will grow full of sweet perfume and delight 
 upon a heap of rubbish, thus the disciple of the truly en- 
 lightened Buddha shines forth by his wisdom among those 
 who are like rubbish, among the people that walk in 
 darkness. 5 1 
 
 138 
 
Let us live happily then, not hating those who hate us! 
 Among men who hate us let us dwell free from hatred! ji 
 
 Let us live happily then, free from all ailments among 
 the ailing! Among men who are ailing let us dwell free 
 from ailments! j. 
 
 Let us live happily, then, free from greed among the 
 greedy! Among men who are greedy let us dwell free 
 from greed! j^. 
 
 The sun is bright by day, the moon shines by night, 
 the warrior is bright in his armor, thinkers are bright in 
 their meditation; but among all the brightest with splendor 
 day and night is the Buddha, the Awakened, the Holy, 
 Blessed. 5 j 
 
 XLIX. 
 THE TWO BRAHMANS. 
 
 At one time when the Blessed One was journeying 
 through Kosala he came to the Brahman village which is 
 called Manasakata. There he stayed in a mango grove, i 
 
 And two young Brahmans came to him who were of 
 different schools. One was named Vasettha and the other 
 Bharadvaja. And Vasettha said to the Blessed One: i 
 
 "We have a dispute as to the true path. I say the 
 straight path which leads unto a union with Brahma is that 
 which has been announced by the Brahman Pokldiarasati, 
 while my friend says the straight path which leads unto a 
 union with Brahma is that which has been announced by 
 the Brahman Taruldcha. 3 
 
 "Now, regarding thy high reputation, O samana, and 
 knowing that thou art called the Enlightened One, the 
 teacher of men and gods, the Blessed Buddha, we have 
 come to ask thee, are all these paths paths of salvation? 
 There are many roads all around our village, and all lead 
 
 139 
 
to Manasakata. Is it just so with the paths of the sages? 
 
 Are all paths paths to salvation, and do they all lead to 
 
 a union with Brahma? 4 
 
 And the Blessed One proposed these questions to the 
 
 two Brahmans: "Do you think that all paths are right?" 5 
 
 Both answered and said: "Yes, Gotama, we think so." 6 
 
 "But tell me," continued the Buddha, "has any one of 
 
 the Brahmans, versed in the Vedas, seen Brahma face to 
 
 face?" 7 
 
 "No, sir!" was the reply. 8 
 
 "But, then," said the Blessed One, "has any teacher of 
 
 the Brahmans, versed in the Vedas, seen Brahma face to 
 
 face?" 9 
 
 The two Brahmans said: "No, sir." 10 
 
 "But, then," said the Blessed One, "has any one of the 
 
 authors of the Vedas seen Brahma face to face ?" 1 1 
 
 Again the two Brahmans answered in the negative and 
 
 exclaimed: "How can any one see Brahma or understand 
 
 him, for the mortal cannot understand the immortal." And 
 
 the Blessed One proposed an illustration, saying: u 
 
 "It is as if a man should make a staircase in the place 
 
 where four roads cross, to mount up into a mansion. And 
 
 people should ask him, 'Where, good friend, is this mansion, 
 
 to mount up into which you are maldng this staircase? 
 
 Knowest thou whether it is in the east, or in the south, 
 
 or in the west, or in the north? Whether it is high, or 
 
 low, or of medium size?' And when so asked he should 
 
 answer, 'I know it not.' And people should say to him, 
 
 'But, then, good friend, thou art maldng a staircase to mount 
 
 up into something — taking it for a mansion — which all the 
 
 while thou knowest not, neither hast thou seen it.' And 
 
 when so asked he should answer, 'That is exactly what I 
 
 do; yea I know that I cannot know it.' What would you 
 
 tliink of him? Would you not say that the talk of that 
 
 man was foolish talk?" 13 
 
 140 
 
"In sooth, Gotama ," said the two Brahmans, "it would 
 be foolish talk!" 14 
 
 The Blessed One continued: "Then the Brahmans should 
 say, 'We show you the way unto a union of what we 
 know not and what we have not seen.'. This being the 
 substance of Brahman lore, does it not follow that their 
 task is vain?" 15 
 
 "It does follow," replied Bharadvaja. id 
 
 Said the Blessed One: "Thus it is impossible that Brah- 
 mans versed in the three Vedas should be able to show 
 the way to a state of union with that which they neither 
 know nor have seen. Just as when a string of blind men 
 are clinging one to the other. Neither can the foremost 
 see, nor can those in the middle see, nor can the hind- 
 most see. Even so, methinks, the talk of the Brahmans 
 versed in the three Vedas is but blind talk; it is ridiculous, 
 consists of mere words, and is a vain and empty thing." 1 7 
 
 "Now suppose," added the Blessed One, "that a man 
 should come hither to the bank of the river, and, having 
 some business on the other side, should want to cross. 
 Do you suppose that if he were to invoke the other bank 
 of the river to come over to him on this side, the bank 
 would come on account of his praying?" 1 8 
 
 "Certainly not, Gotama." 19 
 
 "Yet this is the way of the Brahmans. They omit the 
 practice of those qualities which really make a man a 
 Brahman, and say, 'Indra, we call upon thee; Soma, we 
 call upon thee; Varuna, we call upon thee; Brahma, we 
 call upon thee.' Verily, it is not possible that these Brah- 
 mahns, on account of their invocations, prayers, and praises, 
 should after death be united with Brahma." 20 
 
 "Now tell me," continued the Buddha, "what do the 
 Brahmans say of Brahma? Is his mind full of lust?" 21 
 
 And when the Brahmans denied this, the Buddha asked: 
 "Is Brahma's mind full of malice, sloth, or pride?" 22 
 
 141 
 
"No, sirj" was the reply. "He is the opposite of all 
 this." i? 
 
 And the Buddha went on: "But are the Brahmans free 
 from these vices?" 14 
 
 "No, sir!" said Vasettha. 15 
 
 The Holy One said: "The Brahmans cling to the five 
 things leading to worldliness and yield to the temptations 
 of the senses; they are entangled in the five hindrances, 
 lust, malice, sloth, pride, and doubt. How can they be 
 united to that which is most unlike their nature? There- 
 fore the threefold wisdom of the Brahmans is a waterless 
 desert, a pathless jungle, and a hopeless desolation." i6 
 
 When the Buddha had thus spoken, one of the Brahmans 
 said: "We are told, Gotama, that the Sakyamuni knows 
 the path to a union with Brahma." 27 
 
 And the Blessed One said: "What do you think, O 
 Brahmans, of a man born and brought up in Manasakata? 
 Would he be in doubt about the most direct way from 
 this spot to Manasakata?" 28 
 
 "Certainly not, Gotama." 29 
 
 "Thus," replied the Buddha, "the Tathagata knows the 
 straight path that leads to a union with Brahma. He 
 knows it as one who has entered the world of Brahma and 
 has been born in it. There can be no doubt in the 
 Tathagata." 30 
 
 And the two young Brahmans said: "If thou knowest 
 the way show it to us." 3 1 
 
 And the Buddha said : 3 2 
 
 "The Tathagata sees the universe face to face and 
 understands its nature. He proclaims the truth both in 
 its letter and in its spirit, and his doctrine is glorious in 
 its origin, glorious in its progress, glorious in its consum- 
 mation. The Tathagata reveals the higher life in its purity 
 and perfection. He can show you the way to that which 
 is contrary to the five great hindrances. 33 
 
 142 
 
"The Tathagata lets his mind pervade the four quarters 
 of the world with thoughts of love. And thus the whole 
 wide world, above, below, around, and everywhere will 
 continue to be filled with love, far-reaching, grown great, 
 and beyond measure. ja 
 
 "Just as a mighty trumpeter makes himself heard— and 
 that without difficulty — in all the four quarters of the 
 earth; even so is the coming of the Tathagata: there is 
 not one living creature that the Tathagata passes by or 
 leaves aside, but regards them all with mind set free, and 
 deep-felt love. j5 
 
 "And this is the sign that a man follows the right path: 
 Uprightness is his delight, and he sees danger in the least 
 of those things which he should avoid. He trains himself 
 in the commands of morality, he encompasseth himself 
 with holiness in word and deed; he sustains his life by 
 means that are qviite pure; good is his conduct, guarded 
 is the door of his senses; mindfiil and self-possessed, he 
 is altogether happy. 3(5 
 
 "He who walks in the eightfold noble path with unswerv- 
 ing determination is sure to reach Nirvana. The Tathagata 
 anxiously watches over his children and with loving care 
 helps them to see the light. 37 
 
 "When a hen has eight or ten or twelve eggs, over 
 which she has properly brooded, the wish arises in her 
 heart, 'O would that my little chickens would break open 
 the egg-shell with their claws, or with their beaks, and 
 come forth into the light in safety!' yet all the while those 
 little chickens are sure to break the egg-shell and will come 
 forth into the light in safety. Even so, a brother who 
 with firm determination walks in the noble path is sure to 
 come forth into the light, sure to reach up to the higher 
 wisdom, sure to attain to the highest bliss of enlighten- 
 ment." 3 8 
 
 ■43 
 
GUARD THE SIX QUARTERS. 
 
 While the Blessed One was staying at the bamboo grove 
 near Rajagaha, he once met on his way Sigala, a house- 
 holder, who, clasping his hands, turned to the four quarters 
 of the world, to the zenith above, and to the nadir below. 
 And the Blessed One, knowing that this was done accord- 
 ing to the traditional religious superstition to avert evil, 
 asked Sigala: "Why performest thou these strange cere- 
 monies?" I 
 
 And Sigala in reply said: "Dost thou think it strange 
 that I protect my home against the influences of demons? 
 I know thou wouldst fain tell me, O Gotama Salrjramuni, 
 whom people call the Tathagata and the Blessed Buddha, 
 that incantations are of no avail and possess no saving 
 power. But listen to me and know, that in performing 
 this rite I honor, reverence, and keep sacred the words 
 of my father." 2 
 
 Then the Tathagata said: 3 
 
 Thou dost well, O Sigala, to honor, reverence, and keep 
 sacred the words of thy father; and it is thy duty to 
 protect thy home, thy wife, thy children, and thy children's 
 children against the hurtful influences of evil spirits. I 
 find no fault with the performance of thy father's rite. 
 But I find that thou dost not understand the ceremony. 
 Let the Tathagata, who now speaks to thee as a spiritual 
 father and loves thee no less than did thy parents, explain 
 to thee the meaning of the six directions. 4 
 
 "To guard thy home by mysterious ceremonies is not 
 sufficient; thou must guard it by good deeds. Turn to 
 thy parents in the East, to thy teachers in the South, to 
 thy wife and children in the West, to thy friends in the 
 North, and regulate the zenith of thy religious relations 
 above thee, and the nadir of thy servants below thee. 5 
 
 144 
 
"Such is the religion thy father wants thee to have, and 
 the performance of the ceremony shall remind thee of 
 thy duties," 5 
 
 And Sigala looked up to the Blessed One with reve- 
 rence as to his father and said: "Truly, Gotama, thou art 
 the Buddha, the Blessed One, the holy teacher. I never 
 knew what I was doing, but now I know. Thou hast 
 revealed to me the truth that was hidden as one who 
 bringeth a lamp into the darkness. I take my refiige in 
 the Enlightened Teacher, in the truth that enlightens, and 
 in the community of brethren who have been taught the 
 truth." 7 
 
 LI. 
 SIMHA'S QUESTION CONCERNING ANNIHILATION. 
 
 At that time many distinguished citizens were sitting 
 together assembled in the town-hall and spoke in many 
 ways in praise of the Buddha, of the Dharma, and of the 
 Sangha. Simha, the general-in-chief, a disciple of the Nig- 
 gantha sect, was sitting among them. And Simha thought: 
 "Truly, the Blessed One must be the Buddha, the Holy 
 One. I will go and visit him." i 
 
 Then Simha, the general, went to the place where the 
 Niggantha chief, Nataputta, was; and having approached 
 him, he said: "I wish, Lord, to visit the samana Go- 
 tama." 2 
 
 Nataputta said: "Why should you, Simha, who believe 
 in the result of actions according to their moral merit, go 
 to visit the samana Gotama, who denies the result of 
 actions? The samana Gotama, O Simha, denies the result 
 of actions; he teaches the doctrine of non-action; and in 
 this doctrine he trains his disciples." 3 
 
 lo 145- 
 
Then the desire to go and visit the Blessed One, which 
 had arisen in Simha, the general, abated. 4 
 
 Hearing again the praise of the Buddha, of the Dharma, 
 and of the Sangha, Simha asked the Niggantha chief a 
 second time; and again Nataputta persuaded him not 
 to go. 5 
 
 When a third time the general heard some men of 
 distinction extol the merits of the Buddha, the Dharma, 
 and the Sangha, the general thought: "Truly the samana 
 Gotama must be the Holy Buddha. What are the Nig- 
 ganthas to me, whether they give their consent or not? 
 I shall go without asking their permission to visit him, the 
 Blessed One, the Holy Buddha." 6 
 
 And Simha, the general, said to the Blessed One: "I 
 have heard. Lord, that the samana Gotama denies the 
 result of actions} he teaches the doctrine of non-action, 
 saying that the actions of sentient beings do not receive 
 their reward, for he teaches annihilation and the con- 
 temptibleness of all things; and in this doctrine he trains 
 his disciples. Teachest thou the doing away of the soul 
 and the burning away of man's being ? Pray tell me. Lord, 
 do those who speak thus say the truth, or do they bear 
 false witness against the Blessed One, passing off a spurious 
 Dharma as thy Dharma?" 7 
 
 The Blessed One said: 8 
 
 "There is a way, Simha, in which one who says so, is 
 speaking truly of me; on the other hand, Simha, there is 
 a way in which one who says the opposite is speaking 
 truly of me, too. Listen, and I will tell thee: 9 
 
 "I teach, Simha, the not-doing of such actions as are 
 unrighteous, either by deed, or by word, or by thought; 
 I teach the not-bringing about of all those conditions of 
 heart which are evil and not good. However, I teach, 
 Simha, the doing of such actions as are righteous, by deed, 
 by word, and by thought; I teach the bringing about of 
 
 146 
 
all those conditions of heart which are good and not 
 
 evil. 10 
 
 "I teach, Simha, that all the conditions of heart which 
 are evil and not good, unrighteous actions by deed, by 
 word, and by thought, must be burnt away. He who has 
 freed himself, Simha, from ail those conditions of heart 
 which are evil and not good, he who has destroyed them 
 as a palm-tree which is rooted out, so that they cannot 
 grow up again, such a man has accompUshed the eradi- 
 cation of self. 1 1 
 
 "I proclaim, Simha, the annihilation of egotism, of lust, 
 of ill-will, of delusion. However, I do not proclaim the 
 annihilation of forbearance, of love, of charity, and of 
 truth. 1 2 
 
 "I deem, Simha, unrighteous actions contemptible, whether 
 they be performed by deed, or by word, or by thought; 
 but I deem virtue and righteousness praiseworthy." 13 
 
 And Simha said: "One doubt still lurks in my mind 
 concerning the doctrine of the Blessed One. Will the 
 Blessed One consent to clear the cloud away so that I may 
 understand the Dharma as the Blessed One teaches it?" 14 
 
 The Tathagata having given his consent, Simha con- 
 tinued: "I am a soldier, O Blessed One, and am appointed 
 by the king to enforce his laws and to wage his wars. 
 Does the Tathagata who teaches kindness without end 
 and compassion with all sufferers, permit the punishment 
 of the criminal? and further, does the Tathagata declare 
 that it is wrong to go to war for the protection of our 
 homes, our wives, our children, and our property? Does the 
 Tathagata teach the doctrine of a complete self-surrender, 
 so that I should suffer the evil-doer to do what he pleases 
 and yield submissively to him who threatens to take by 
 violence what is my own? Does the Tathagata maintain 
 that all strife, including such warfare as is waged for a 
 righteous cause, should be forbidden?" 15 
 
The Buddha replied: "He who deserves punishment must 
 be punished, and he who is worthy of favor must be 
 favored. Yet at the same time he teaches to do no injury 
 to any living being but to be full of love and kindness. 
 These injunctions are not contradictory, for whosoever 
 must be punished for the crimes which he has committed, 
 suffers his injury not through the ill-will of the judge but 
 on account of his evil-doing. His own acts have brought 
 upon him the injury that the executer of the law inflicts. 
 When a magistrate punishes, let him not harbor hatred in 
 his breast, yet a murderer, when put do death, should 
 consider that this is the fruit of his own act. As soon 
 as he will understand that the punishment will purify his 
 soul, he will no longer lament his fate but rejoice at it." 1 6 
 
 And the Blessed One continued: "The Tathagata teaches 
 that all warfare in which man tries to slay his brother is 
 lamentable, but he does not teach that those who go to 
 war in a righteous cause after having exhausted all means 
 to preserve the peace are blameworthy. He must be 
 blamed who is the cause of war. 17 
 
 "The Tathagata teaches a complete surrender of self, 
 but he does not teach a surrender of anything to those 
 powers that are evil, be they men or gods or the ele- 
 ments of nature. Struggle must be, for all life is a struggle 
 of some kind. But he that struggles should look to it lest 
 he struggle in the interest of self against truth and righte- 
 ousness. 1 8 
 
 "He who struggles in the interest of self, so that he 
 himself may be great or powerful or rich or famous, will 
 have no reward, but he who struggles for righteousness 
 and truth, will have great reward, for even his defeat will 
 be a victory. 19 
 
 "Self is not a fit vessel to receive any great success; 
 self is small and brittle and its contents will soon be spilt 
 for the benefit, and perhaps also for the curse, of others, zo 
 
 148 
 
"Truth, however, is large enough to receive the yearn- 
 ings and aspirations of all selves and when the selves 
 break like soap-bubbles, their contents will be preserved 
 and in the truth they will lead a life everlasting. zi 
 
 "He who goeth to battle, O Simha, even though it 
 be in a righteous cause, must be prepared to be slain by 
 his enemies, for that is the destiny of warriors; and 
 should his fate overtake him he has no reason for com- 
 plaint. 2 2 
 
 "But he who is victorious should remember the in- 
 stability of earthly things. His success may be great, but 
 be it ever so great the wheel of fortune may turn again 
 and bring him down into the dust. 23 
 
 "However, if he moderates himself and, extinguishing 
 all hatred in his heart lifts his down-trodden adversary up 
 and says to him, 'Come now and make peace and let us 
 be brothers,' he will gain a victory that is not a transient 
 success, for its fruits will remain forever. 24 
 
 "Great is a successful general, O Simha, but he who 
 has conquered self is the greater victor. 25 
 
 "The doctrine of the conquest of self, O Simha, is not 
 taught to destroy the souls of men, but to preserve them. 
 He who has conquered self is more fit to live, to be 
 successful, and to gain victories than he who is the slave 
 of self. 26 
 
 "He whose mind is free from the illusion of self, will 
 stand and not faU in the battle of life. 27 
 
 "He whose intentions are righteousness and justice, will 
 meet with no failure, but be successful in his enterprises 
 and his success will endure. 28 
 
 "He who harbors in his heart love of truth will live and 
 not die, for he has drunk the water of immortality. 29 
 
 "Struggle then, O general, courageously; and fight thy 
 battles vigorously, but be a soldier of truth and the Tatha- 
 gata will bless thee." 30 
 
 149 
 
When the Blessed One had spoken thus, Simha, the 
 general, said: "Glorious Lord, glorious Lord! Thou hast 
 revealed the truth. Great is the doctrine of the Blessed 
 One. Thou, indeed, art the Buddha, the Tathagata, the 
 Holy One. Thou art the teacher of mankind. Thou 
 showest us the road of salvation, for this indeed is true 
 deliverance. He who follows thee will not miss the light 
 to enlighten his path. He will find blessedness and peace. 
 I take my refiige, Lord, in the Blessed One, and in his 
 doctrine, and in his brotherhood. May the Blessed One 
 receive me from this day forth while my life lasts as a 
 disciple who has taken refuge in him." 31 
 
 And the Blessed One said: "Consider first, Simha, what 
 thou doest. It is becoming that persons of rank like 
 thyself should do nothing without due consideration." 3 2 
 
 Simha's faith in the Blessed One increased. He replied: 
 "Had other teachers. Lord, succeeded in making me their 
 disciple, they would carry around their banners through 
 the whole city of Vesali, shouting: 'Simha, the general 
 has become our disciple! For the second time. Lord, I 
 take my refuge in the Blessed One, and in the Dharma, 
 and in the Sangha; may the Blessed One receive me from 
 tills day forth while my life lasts as a disciple who has 
 taken his refuge in him." 33 
 
 Said the Blessed One: "For a long time, Simha, offerings 
 have been given to the Nigganthas in thy house. Thou 
 shouldst therefore deem it right also in the future to give 
 them food when they come to thee on their alms-pilgri- 
 mage." 34 
 
 And Simha's heart was filled with joy. He said: "I have 
 been told, Lord: '^The samana Gotama says: To me 
 alone and to nobody else should gifts be given. My pupils 
 alone and the pupils of no one else should receive offer- 
 ings.' But the Blessed One exhorts me to give also to 
 the Nigganthas. Well, Lord, we shall see what is season- 
 
 150 
 
able. For the third time, Lord, I take my refuge in the 
 Blessed One, and in his Dharma, and in his fraternity." 3 5 
 
 LII. 
 ALL EXISTENCE IS SPIRITUAL. 
 
 And there was an officer among the retinue of Simha 
 who had heard of the discourses of the Blessed One, and 
 there was some doubt left in his heart. i 
 
 This man came to the Blessed One and said: "It is said, 
 O Lord, that the samana Gotama denies the existence 
 of the soul. Do they who say so speak the truth, or do 
 they bear false witness against the Blessed One?" 2 
 
 And the Blessed One said: "There is a way in which 
 those who say so are speaking truly of me 5 on the other 
 hand, there is a way in which those who say so do not 
 speak truly of me. 3 
 
 "The Tathagata teaches that there is no self. He who 
 says that the soul is his self and that the self is the thinker 
 of our thoughts and the actor of our deeds, teaches a 
 wrong doctrine which leads to confusion and darkness. 4 
 
 "On the other hand, the Tathagata teaches that there is 
 mind. He who understands by soul mind, and says that 
 mind exists, teaches the truth which leads to clearness and 
 enlightenment." 5 
 
 The officer said: "Does, then, the Tathagata maintain 
 that two things exist? that which we perceive with our 
 senses and that which is mental?" 6 
 
 Said the Blessed One: "Verily, I say unto thee, thy mind 
 is spiritual, but neither is the sense-perceived void of spiri- 
 tuality. The bodhi is eternal and it dominates all existence 
 as the good law guiding all beings in their search for truth. 
 It changes brute nature into mind, and there is no being 
 that cannot be transformed into a vessel of truth." 7 
 
 151 
 
Lin. 
 
 IDENTITY AND NON-IDENTITY. 
 
 Kutadanta, the head of the Brahmans in the village of 
 Danamati having approached the Blessed One respectfiilly, 
 greeted him and said: "I am told, O samana, that thou 
 art the Buddha, the Holy One, the Allknowing, the Lord 
 of the world. But if thou wert the Buddha, wouldst thou 
 not come like a Icing in all thy glory and power?" i 
 
 Said the Blessed One: "Thine eyes are holden. If the 
 eye of thy mind were undimmed thou couldst see the 
 glory and the power of truth." i 
 
 Said Kutadanta: "Show me the truth and I shall see it. 
 But thy doctrine is without consistency. If it were con- 
 sistent, it would stand 5 but as it is not, it will pass 
 away." 3 
 
 The Blessed One replied: "The truth will never pass 
 away." 4 
 
 Kutadanta said: "I am told that thou teachest the law, 
 yet thou tearest down religion. Thy disciples despise rites 
 and abandon immolation, but reverence for the gods can 
 be shown only by sacrifices. The very nature of religion 
 consists in worship and sacrifice." 5 
 
 Said the Buddha: "Greater than the immolation of 
 bullocks is the sacrifice of self. He who offers to the 
 gods his evil desires will see the uselessness of slaughter- 
 ing animals at the altar. Blood has no cleansing power, 
 but the eradication of lust will make the heart pure. Better 
 than worshiping gods is obedience to the laws of right- 
 eousness." 6 
 
 Kutadanta, being of a religious disposition and anxious 
 about his fate after death, had sacrificed coundess victims. 
 Now he saw the folly of atonement by blood. Not yet 
 satisfied, however, with the teachings of the Tathagata, 
 Kutadanta continued : "Thou believest, O Master, that beings 
 
 152 
 
are reborn j that they migrate in the evolution of life; and 
 that subject to the law of karma we must reap what we 
 sow. Yet thou teachest the non-existence of the soul! 
 Thy disciples praise utter self-extinction as the highest bliss 
 of Nirvana. If I am merely a combination of the san- 
 kharas, my existence will cease when I die. If I am merely 
 a compound of sensations and ideas and desires, wither 
 can I go at the dissolution of the body?" 7 
 
 Said the Blessed One: "O Brahman, thou art religious 
 and earnest. Thou art seriously concerned about thy soul. 
 Yet is thy work in vain because thou art lacking in the 
 one thing that is needful. 8 
 
 "There is rebirth of character, but no transmigration of 
 a self. Thy thought-forms reappear, but there is no ego- 
 entity transferred. The stanza uttered by a teacher is re- 
 born in the scholar who repeats the words. 9 
 
 "Only through ignorance and delusion do men indulge 
 in the dream that their souls are separate and self-existent 
 entities. 10 
 
 "Thy heart, O Brahman, is cleaving still to self; thou 
 art anxious about heaven but thou seekest the pleasures of 
 self in heaven, and thus thou canst not see the bliss of 
 truth and the immortality of truth. 1 1 
 
 "Verily I say unto thee: The Blessed One has not come 
 to teach death, but to teach life, and thou discernest not 
 the nature of living and dying. 1 1 
 
 "This body will be dissolved and no amount of sacri- 
 fice will save it. Therefore, seek thou the life that is of 
 the mind. Where self is, truth cannot be; yet when truth 
 comes, self will disappear. Therefore, let thy mind rest 
 in the truth; propagate the truth, put thy whole will in 
 it, and let it spread. In the truth thou shalt live forever, i j 
 
 "Self is death and truth is life. The cleaving to self is 
 a perpetual dying, while moving in the truth is partaldng 
 of Nirvana which is life everlasting." 14 
 
 153 
 
Kutadanta said: "Where, O venerable Master, is Nir- 
 vana?" 15 
 
 "Nirvana is wherever the precepts are obeyed," replied 
 the Blessed One. 16 
 
 "Do I understand thee aright," rejoined the Brahman, 
 "that Nirvana is not a place, and being nowhere it is with- 
 out reality?" 17 
 
 "Thou dost not understand me aright," said the Blessed 
 One, "Now listen and answer these questions: Where does 
 the wind dwell?" i8 
 
 "Nowhere," was the reply. 19 
 
 Buddha retorted: "Then, sir, there is no such thing as 
 wind." 20 
 
 Kutadanta made no replyj and the Blessed One asked 
 again: "Answer me, O Brahman, where does wisdom dwell? 
 Is wisdom a locality?" 21 
 
 "Wisdom has no allotted dwelling-place," replied Kuta- 
 danta. 22 
 
 Said the Blessed One: "Meanest thou that there is no 
 wisdom, no enlightenment, no righteousness, and no sal- 
 vation, because Nirvana is not a locality? As a great 
 and mighty wind which passeth over the world in the heat 
 of the day, so the Tathagata comes to blow over the 
 minds of mankind with the breath of his love, so cool, so 
 sweet, so calm, so delicate 5 and those tormented by fever 
 assuage their suffering and rejoice at the refreshing 
 breeze." 23 
 
 Said Kutadanta: "I feel, O Lord, that thou proclaimest 
 a great doctrine, but I cannot grasp it. Forbear with me 
 that I ask again: Tell me, O Lord, if there be no atman, 
 how can there be immortality? The activity of the mind 
 passeth, and our thoughts are gone when we have done 
 thinking." 24 
 
 Buddha replied: "Our thinking is gone, but our thoughts 
 continue. Reasoning ceases, but knowledge remains." 2 5 
 
 154 
 
Said Kutadanta: "How is that? Is not reasoning and 
 knowledge the same?" 26 
 
 The Blessed One explained the distinction by an illus- 
 tration: "It is as when a man wants, during the night, to 
 send a letter, and, after having his clerk called, has a lamp 
 lit, and gets the letter written. Then, when that has been 
 done, he extinguishes the lamp. But though the writing 
 has been finished and the light has been put out the letter 
 is still there. Thus does reasoning cease and knowledge 
 remain; and in the same way mental activity ceases, but 
 experience, wisdom, and all the fruits of our acts en- 
 dure." 27 
 
 Kutadanta continued: "Tell me, O Lord, pray tell me, 
 where, if the sankharas are dissolved, is the identity of my 
 self. If my thoughts are propagated, and if my soul mi- 
 grates, my thoughts cease to be my thoughts and my soul 
 ceases to be my soul. Give me an illustration, but pray, 
 O Lord, tell me, where is the identity of my self?" 28 
 
 Said the Blessed One: "Suppose a man were to light a 
 lamp; would it burn the night through?" 25* 
 
 "Yes, it might do so," was the reply. 30 
 
 "Now, is it the same jflame that burns in the first watch 
 of the night as in the second?" 3 1 
 
 Kutadanta hesitated. He thought "Yes, it is the same 
 flame," but fearing the complications of a hidden meaning, 
 and trying to be exact, he said: "No, it is not." 32 
 
 "Then," continued the Blessed One, "there are flames, 
 one in the first watch and the other in the second 
 watch." 3 J 
 
 "No, sir," said Kutadanta. "In one sense it is not the 
 same flame, but in another sense it is the same flame. It 
 burns the same kind of oil, it emits the same land of light, 
 and it serves the same purpose." 34 
 
 „Very well," said the Buddha, "and would you call those 
 flames the same that have burned yesterday and are burn- 
 
ing now in the same lamp, filled with the same land of 
 oil, illuminating the same room?" jj 
 
 "They may have been extinguished during the day," 
 suggested Kutadanta. 36 
 
 Said the Blessed One: "Suppose the flame of the first 
 watch had been extinguished during the second watch, 
 would you call it the same if it burns again in the third 
 watch?" n 
 
 Replied Kutadanta: "In one sense it is a different flame, 
 in another it is not." j8 
 
 The Tathagata asked again: "Has the time that elapsed 
 during the extinction of the flame anything to do with its 
 identity or non-identity?" 39 
 
 "No, sir," said the Brahman, "it has not. There is a 
 difference and an identity, whether many years elapsed or 
 only one second, and also whether the lamp has been 
 extinguished in the meantime or not." 40 
 
 "Well, then, we agree that the flame of to-day is in a 
 certain sense the same as the flame of yesterday, and in 
 another sense it is different at every moment. Moreover, 
 the flames of the same land, illuminating with equal 
 power the same land of rooms, are in a certain sense the 
 same." 41 
 
 "Yes, sir," replied Kutadanta. 41 
 
 The Blessed One continued: "Now, suppose there is a 
 man who feels like thyself, thinks hke thyself, and acts Uke 
 thyself, is he not the same man as thou?" 43 
 
 "No, sir," interrupted Kutadanta. 44 
 
 Said the Buddha: "Dost thou deny that the same logic 
 holds good for thyself that holds good for the things of 
 the world?" 45 
 
 Kutadanta bethought himself and rejoined slowly: "No, 
 I do not. The same logic holds good universally} but 
 there is a peculiarity about my self which renders it al- 
 together different from everything else and also jfrom other 
 
 155 
 
selves. There may be another man who feels exactly like 
 me, thinks like me, and acts like me; suppose even he had 
 the same name and the same kind of possessions, he would 
 not be myself." ^(j 
 
 "True, Kutadanta," answered Buddha, "he would not be 
 thyself. Now, tell me, is the person who goes to school 
 one, and that same person when he has finished his school- 
 ing another? Is it one who commits a crime, another who 
 is punished by having his hands and feet cut offr"' 47 
 
 "They are the same," was the reply. 48 
 
 "Then sameness is constituted by continuity only?" 
 asked the Tathagata. 49 
 
 "Not only by continuity," said Kutadanta, "but also and 
 mainly by identity of character." 50 
 
 "Very well," concluded the Buddha, "then thou agreest 
 that persons can be the same, in the same sense as two 
 flames of the same kind are called the same; and thou 
 must recognize that in this sense another man of the same 
 character and product of the same karma is the same as 
 thou." 5 1 
 
 "Well, I do," said the Brahman. 52 
 
 The Buddha continued: "And in this same sense alone 
 art thou the same to-day as yesterday. Thy nature is not 
 constituted by the matter of which thy body consists, but 
 by thy sanldiaras, the forms of the body, of sensations, of 
 thoughts. Thy person is the combination of the sanldiaras. 
 Wherever they are, thou art. Whithersoever they go, 
 thou goest. Thus thou wilt recognize in a certain sense 
 an identity of thy self, and in another sense a difference. 
 But he who does not recognize the identity should deny 
 all identity, and should say that the questioner is no longer 
 the same person as he who a minute after receives the 
 answer. Now consider the continuation of thy personality, 
 which is preserved in thy karma. Dost thou call it death 
 and annihilation, or life and continued life?" 53 
 
 IJ7 
 
"I call it life and continued life," rejoined Kutadanta, 
 "for it is the continuation of my existence, but I do not 
 care for that kind of continuation. All I care for is the 
 continuation of self in the other sense, which makes of 
 every man, whether identical with me or not, an altogether 
 different person." 54 
 
 "Very well," said Buddha. "This is what thou desirest 
 and this is the cleaving to self. This is thy error. All 
 compound things are transitory: they grow and they decay. 
 All compound things are subject to pain: they will be 
 separated from what they love and be joined to what 
 they abhor. All compound things lack a self, an atman, 
 an ego." 55 
 
 "How is that?" asked Kutadanta. ^6 
 
 "Where is thy self?" asked the Buddha. And when Kuta- 
 danta made no reply, he continued: "Thy self to which 
 thou cleavest is a constant change. Years ago thou wast a 
 small babe 5 then, thou wast a boy; then a youth, and now, 
 thou art a man. Is there any identity of the babe and the 
 man? There is an identity in a certain sense only. Indeed 
 there is more identity between the flames of the first and 
 the third watch, even though the lamp might have been 
 extinguished during the second watch. Now which is thy 
 true self, that of yesterday, that of to-day, or that of 
 to-morrow, for the preservation of which thou clamor- 
 est?" 57 
 
 Kutadanta was bewildered. "Lord of the world," he said, 
 "I see my error, but I am stiU confused." 58 
 
 The Tathagata continued: "It is by a process of evolu- 
 tion that sanldiaras come to be. There is no sanldiara 
 which has sprung into being without a gradual becoming. 
 Thy sanldiaras are the product of thy deeds in former 
 existences. The combination of thy sankharas is thy self. 
 Wheresoever they are impressed thither thy self migrates. 
 In thy sankharas thou wilt continue to live and thou wilt 
 
 158 
 
reap in future existences the harvest sown now and in the 
 past." 5P 
 
 "Verily, O Lord," rejoined Kutadanta, "this is not a fair 
 retribution. I cannot recognize the justice that others after 
 me will reap what I am sowing now." 60 
 
 The Blessed One waited a moment and then replied: 
 "Is all teaching in vain? Dost thou not understand that 
 those others are thou thyself? Thou thyself wilt reap what 
 thou sowest, not others. 61 
 
 "Think of a man who is ill-bred and destitute, suffering 
 from the wretchedness of his condition. As a boy he was 
 slothful and indolent, and when he grew up he had not 
 learned a craft to earn a living. Wouldst thou say his 
 misery is not the product of his own action, because the 
 adult is no longer the same person as was the boy? 62 
 
 "Verily, I say unto thee: Not in the heavens, not in the 
 midst of the sea, not if thou hidest thyself away in the 
 clefts of the mountains, wilt thou find a place where thou 
 canst escape the fruit of thine evil actions. 6^ 
 
 "At the same time thou art sure to receive the blessings 
 of thy good actions, 6^ 
 
 "The man who has long been traveling and who returns 
 home in safety, the welcome of Idnsfolk, friends, and 
 acquaintances awaits. So, the fruits of his good works bid 
 him welcome who has walked in the path of righteousness, 
 when he passes over from the present life into the here- 
 after." ^5 
 
 Kutadanta said : "I have faith in the glory and excellency 
 of thy doctrines. My eye cannot as yet endure the light; 
 but I now understand that there is no self, and the truth 
 dawns upon me. Sacrifices cannot save, and invocations 
 are idle talk. But how shall I find the path to life ever- 
 lasting? I know all the Vedas by heart and have not found 
 the truth." <^<^ 
 
 Said the Buddha: "Learning is a good thing; but it availeth 
 
 ^59 
 
not. True wisdom can be acquired by practice only. Prac- 
 tise the truth that thy brother is the same as thou. Walk 
 in the noble path of righteousness and thou wilt understand 
 that while there is death in self, there is immortality in 
 truth." (>7 
 
 Said Kutadanta: "Let me take my refuge in the Blessed 
 One, in the Dharma, and in the brotherhood. Accept me 
 as thy disciple and let me partake of the bliss of immor- 
 taUty." 68 
 
 LIV. 
 THE BUDDHA OMNIPRESENT. 
 
 And the Blessed One thus addressed the brethren: i 
 
 "Those only who do not believe, call me Gotama, but 
 you call me the Buddha, the Blessed One, the Teacher. And 
 this is right, for I have in this life entered Nirvana, while 
 the life of Gotama has been extinguished. % 
 
 "Self has disappeared and the truth has taken its abode 
 in me. This body of mine is Gotama's body and it will 
 be dissolved in due time, and after its dissolution no one, 
 neither God nor man, will see Gotama again. But the 
 truth remains. The Buddha will not die; the Buddha will 
 continue to live in the holy body of the law. 3 
 
 "The extinction of the Blessed One will be by that 
 passing away in which nothing remains that could tend to 
 the formation of another self. Nor will it be possible to 
 point out the Blessed One as being here or there. But it 
 will be like a flame in a great body of blazing fire. That 
 flame has ceased; it has vanished and it cannot be said that 
 it is here or there. In the body of the Dharma, however, 
 the Blessed One can be pointed out; for the Dharma has 
 been preached by the Blessed One. 4 
 
 160 
 
mmimmimmmmmm 
 
"Ye are my children, I am your fatherj through me have 
 ye been released from your sufferings. 5 
 
 "I myself having reached the other shore, help others to 
 cross the stream; I myself having attained salvation, am a 
 saviour of others; being comforted, I comfort others and 
 lead them to the place of refuge. 6 
 
 "I shall fill with joy all the beings whose limbs languish; 
 I shall give happiness to those who are dying from distress; 
 I shall extend to them succor and deliverance. 7 
 
 "I was born into the world as the king of truth for the 
 salvation of the world. 8 
 
 "The subject on which I meditate is truth. The practice 
 to which I devote myself is truth. The topic of my con- 
 versation is truth. My thoughts are always in the truth. 
 For lo! my self has become the truth. 9 
 
 "Whosoever comprehendeth the truth will see the Bles- 
 sed One, for the truth has been preached by the Blessed 
 One." 10 
 
 LV. 
 ONE ESSENCE, ONE LAW, ONE AIM. 
 
 And the Tathagata addressed the venerable Kassapa, 
 to dispel the uncertainty and doubt of his mind, and he 
 said : I 
 
 "All things are made of one essence, yet things are 
 different according to the forms which they assume under 
 different impressions. As they form themselves so they 
 act, and as they act so they are. 2 
 
 "It is, Kassapa, as if a potter made different vessels 
 out of the same clay. Some of these pots are to contain 
 sugar, others rice, others curds and milk; others still are 
 vessels of impurity. There is no diversity in the clay used; 
 the diversity of the pots is only due to the moulding hands 
 
 ir 
 
 idj 
 
of the potter who shapes them for the various uses that 
 circumstances may require. 3 
 
 "And as all things originate from one essence, so they 
 are developing according to one law and they are destined 
 to one aim which is Nirvana. 4 
 
 "Njry^aaa comes to thee, Kassapa, when thou under- 
 
 ,'standest thoroughly, and when thou livest ac c ording to t hy 
 
 I understandUiig, that all things^ are^ of _one essence and that 
 
 *v^there is but one law. Hence, there is but one~T>irrvana as 
 
 there is but one truth, not two or three. 5 
 
 "And the Tathagata is the same unto all beings, differing 
 in his attitude only in so far as all beings are different. 6 
 
 "The Tathagata recreates the whole world like a cloud 
 shedding its waters without distinction. He has the same 
 sentiments for the high as for the low, for the wise as 
 for the ignorant, for the noble-minded as for the im- 
 moral. 7 
 
 "The great cloud full of rain comes up in this wide 
 universe covering all countries and oceans to pour down 
 its rain everywhere, over all grasses, shrubs, herbs, trees 
 of various species, families of plants of different names 
 growing on the earth, on the hills, on the mountains, or 
 in the valleys. 8 
 
 "Then, Kassapa, the grasses, shrubs, herbs, and wild 
 trees suck the water emitted firom that great cloud which 
 is all of one essence and has been abundantly poured down; 
 and they will, according to their nature, acquire a propor- 
 tionate development, shooting up and producing blossoms 
 and their fruits in season. 9 
 
 „Rooted in one and the same soil, all those families of 
 plants and germs are quickened by water of the same 
 essence. 10 
 
 "The Tathagata, however, O Kassapa, knows the law 
 whose essence is salvation, and whose end is the peace of 
 Nirvana. He is the same to all, and yet knowing the re- 
 
 id4 
 
quirements of every single being, he does not reveal himself 
 to all alike. He does not impart to them at once the 
 fulness of omniscience, but pays attention to the disposi- 
 tion of various beings." 1 1 
 
 LVI. 
 THE LESSON GIVEN TO RAHULA. 
 
 Before Rahula, the son of Gotama Siddhattha and Yaso- 
 dhara, attained to the enlightenment of true wisdom, his 
 conduct was not always marked by a love of truth, and the 
 Blessed One sent him to a distant vihara to govern his mind 
 and to guard his tongue. i 
 
 After some time the Blessed One repaired to the place, 
 and Rahula was filled with joy. z 
 
 And the Blessed One ordered the boy to bring him 
 a basin of water and to wash his feet, and Rahula ob- 
 eyed. 3 
 
 When Rahula had washed the Tathagata's feet, the Bles- 
 sed One asked: "Is the water now fit for drinking?" 4 
 
 "No, my Lord," replied the boy, "the water is defiled." 5 
 
 Then the Blessed One said: "Now consider thine own 
 case. Although thou art my son, and the grandchild of a 
 king, although thou art a samana who has voluntarily given 
 up everything, thou art unable to guard thy tongue from 
 untruth, and thus defilest thou thy mind." 6 
 
 And when the water had been poured away, the Blessed 
 One asked again: "Is this vessel now fit for holding water 
 to drink?" 7 
 
 "No, my Lord," replied Rahula, "the vessel, too, has 
 become unclean." 8 
 
 And the Blessed One said: "Now consider thine own 
 case. Although thou wearest the yellow robe, art thou fit 
 
 165 
 
for any high purpose when thou hast become unclean like 
 this vessel?" 9 
 
 Then the Blessed One, lifting up the empty basin and 
 whirling it round, asked : "Art thou not afraid lest it should 
 fall and break?" lo 
 
 "No, my Lord," replied Rahula, "the vessel is but cheap, 
 and its loss will not amount to much." ii 
 
 "Now consider thine own case," said the Blessed One. 
 "Thou art whirled about in endless eddies of transmigra- 
 tion, and as thy body is made of the same substance as 
 other material things that will crumble to dust, there is no 
 loss if it be broken. He who is given to speaking untruths 
 is an object of contempt to the wise." 12 
 
 Rahula was filled with shame, and the Blessed One ad- 
 dressed him once more: "Listen, and I will tell thee a 
 parable: 13 
 
 "There was a king who had a very powerful elephant, 
 able to cope with five hundred ordinary elephants. When 
 going to war, the elephant was armed with sharp swords 
 on his tusks, with scythes on his shoulders, spears on his 
 feet, and an iron ball at his tail. The elephant-master re- 
 joiced to see the noble creature so well equipped, and, 
 knowing that a slight wound by an arrow in the trunk 
 would be fatal, he had taught the elephant to keep his trunk 
 well coiled up. But during the battle the elephant stretched 
 forth his trunk to seize a sword. His master was frightened 
 and consulted with the king, and they decided that the 
 elephant was no longer fit to be used in battle. 14 
 
 "O Rahula! if men would only guard their tongues all 
 would be well! Be like the fighting elephant who guards 
 his trunk against the arrow that strikes in the center. 15 
 
 "By love of truth the sincere escape iniquity. Like the 
 elephant well subdued and quiet, who permits the king to 
 mount on his trunk, thus the man that reveres righteous- 
 ness will endure faithfully throughout his life." 16 
 
 166 
 
Rahula hearing these words was filled with deep sorrow; 
 he never again gave any occasion for complaint, and forth- 
 with he sanctified his life by earnest exertions. 17 
 
 LVII. 
 THE SERMON ON ABUSE. 
 
 And the Blessed One observed the ways of society 
 and noticed how much misery came from malignity and 
 foolish offences done only to gratify vanity and self-seeking 
 pride. i 
 
 And the Buddha said : "If a man foolishly does me wrong, 
 I will return to him the protection of my ungrudging lovej 
 the more evil comes from him, the more good shall go 
 from me; the fragrance of goodness always comes to me, 
 and the harmful air of evil goes to him." 2 
 
 A foolish man learning that the Buddha observed the 
 principle of great love which commends the return of good 
 for evil, came and abused him. The Buddha was silent, 
 pitying his folly. 3 
 
 When the man had finished his abuse, the Buddha asked 
 him, saying: "Son, if a man declined to accept a present 
 made to him, to whom would it belong?" And he an- 
 swered: "In that case it would belong to the man who 
 offered it." 4 
 
 "My son," said the Buddha, "thou hast railed at me, but 
 I decUne to accept thy abuse, and request thee to keep it 
 thyself. Will it not be a source of misery to thee? As the 
 echo belongs to the sound, and the shadow to the sub- 
 stance, so misery will overtake the evil-doer without fail." 5 
 
 The abuser made no reply, and Buddha continued: 6 
 
 "A wicked man who reproaches a virtuous one is like 
 one who looks up and spits at heaven j the spittle soils 
 
 i<57 
 
not the heaven, but comes back and defiles his own 
 person. 7 
 
 "The slanderer is like one who flings dust at another 
 when the wind is contrary; the dust does but return on 
 him who threw it. The virtuous man cannot be hurt and 
 the misery that the other would inflict comes back on 
 himself." 8 
 
 The abuser went away ashamed, but he came again 
 and took refuge in the Buddha, the Dharma, and the 
 Sangha. p 
 
 LVIII. 
 THE BUDDHA REPLIES TO THE DEVA. 
 
 On a certain day when the Blessed One dwelt at Jeta- 
 vana, the garden of Anathapindika, a celestial deva came to 
 him in the shape of a Brahman whose countenance was 
 bright and whose garments were white like snow. The 
 deva asked questions which the Blessed One answered, i 
 
 The deva said: "What is the sharpest sword? What is 
 is the deadliest poison? What is the fiercest fire? What is 
 the darkest night?" z 
 
 The Blessed One replied: "A word spoken in wrath is 
 the sharpest sword; covetousness is the deadliest poison; 
 passion is the fiercest fire; ignorance is the darkest 
 night." } 
 
 The deva said: "Who gains the greatest benefit? Who 
 loses most? Which armor is invulnerable? What is the 
 best weapon?" 4 
 
 The Blessed One replied : "He is the greatest gainer who 
 gives to others, and he loses most who greedily receives 
 without gratitude. Patience is an invulnerable armor; wisdom 
 is the best weapon." 5 
 
 i68 
 
The deva said: "Who is the most dangerous thief? What 
 is the most precious treasure? Who is most successful 
 in taking away by violence not only on earth, but also in 
 heaven? What is the securest treasure-trove?" 6 
 
 The Blessed One repUed: "Evil thought is the most 
 dangerous thief; virtue is the most precious treasure. The 
 mind takes possession of everything not only on earth, but 
 also in heaven, and immortaUty is its securest treasure- 
 trove." 7 
 
 The deva said: "What is attractive? What is disgusting? 
 What is the most horrible pain? What is the greatest 
 enjoyment?" 8 
 
 The Blessed One replied: "Good is attractive; evil is 
 disgusting. A bad conscience is the most tormenting pain; 
 deliverance is the height of bliss." 9 
 
 The deva asked: "What causes ruin in the world? What 
 breaks off friendships? What is the most violent fever? 
 Who is the best physician?" lo 
 
 The Blessed One replied: "Ignorance causes the ruin 
 of the world. Envy and selfishness break off" friendships. 
 Hatred is the most violent fever, and the Buddha is the 
 best physician." n 
 
 The deva then asked and said: "Now I have only one 
 doubt to be solved; pray, clear it away: What is it fire 
 can neither burn, nor moisture corrode, nor wind crush 
 down, but is able to reform the whole world?" n 
 
 The Blessed Once replied: "Blessing! Neither fire, nor 
 moisture, nor wind can destroy the blessing of a good 
 deed, and blessings reform the whole world." 13 
 
 The deva, having heard the words of the Blessed One, 
 was full of exceeding joy. Clasping his hands, he bowed 
 down before him in reverence, and disappeared suddenly 
 from the presence of the Buddha. 14 
 
 i6p 
 
LIX. 
 WORDS OF INSTRUCTION. 
 
 The bhikkhus came to the Blessed One, and having 
 saluted him with clasped hands they said: i 
 
 "O Master, thou all-seeing one, we all wish to learn; 
 our ears are ready to hear, thou art our teacher, thou art 
 incomparable. Cut off our doubt, inform us of the blessed 
 Dharma, O thou of great understanding; speak in the midst 
 of us, O thou who art all-seeing, as is the thousand-eyed 
 Lord of the gods. i 
 
 "We will ask the muni of great understanding, who has 
 crossed the stream, gone to the other shore, is blessed and 
 of a firm mind: How does a bhikkhu wander rightly in the 
 world, after having gone out from his house and driven 
 away desire?" 3 
 
 The Buddha said: 4 
 
 "Let the bhikkhu subdue his passion for human and 
 celestial pleasures, then, having conquered existence, he will 
 command the Dharma. Such a one will wander rightly in 
 the world. 5 
 
 "He whose lusts have been destroyed, who is free from 
 pride, who has overcome all the ways of passion, is sub- 
 dued, perfectly happy, and of a firm mind. Such a one 
 will wander rightly in the world. 6 
 
 "Faithful is he who is possessed of knowledge, seeing 
 the way that leads to Nirvana; he who is not a partisan; 
 he who is pure and virtuous, and has removed the veil 
 from his eyes. Such a one will wander rightly in the 
 world." 7 
 
 Said the bhikkhus: "Certainly, O Bhagavat, it is so: 
 whichever bhikkhu lives in this way, subdued and having 
 overcome all bonds, such a one wUl wander rightly in the 
 world." 8 
 
 The Blessed One said: 9 
 
 170 
 
"Whatever is to be done by him who aspires to attain 
 the tranquillity of Nirvana let him be able and upright, 
 conscientious and gentle, and not proud. lo 
 
 "Let a man's pleasure be the Dharma, let him delight in 
 the Dharma, let him stand fast in the Dharma, let him know 
 how to inquire into the Dharma, let him not raise any dis- 
 pute that pollutes the Dharma, and let him spend his time 
 in pondering on the well-spoken truths of the Dharma. 1 1 
 
 "A treasure that is laid up in a deep pit profits nothing 
 and may easily be lost. The real treasure that is laid up 
 through charity and piety, temperance, self-control, or 
 deeds of merit, is hid secure and cannot pass away. It is 
 never gained by despoiling or wronging others, and no 
 thief can steal it. A man, when he dies, must leave the 
 fleeting wealth of the world, but this treasure of virtuous 
 acts he takes with him. Let the wise do good deeds; they 
 are a treasure that can never be lost." 12 
 
 And the bhikkhus praised the wisdom of the Tatha- 
 gata: 1 3 
 
 "Thou hast passed beyond pain; thou art holy, O En- 
 lightened One, we consider thee one that has destroyed 
 his passions. Thou art glorious, thoughtful, and of great 
 understanding. O thou who puttest an end to pain, thou 
 hast carried us across our doubt. 14 
 
 "Because thou sawst our longing and carriedst us across 
 our doubt, adoration be to thee, O muni, who hast attained 
 the highest good in the ways of wisdom. 15 
 
 "The doubt we had before, thou hast cleared away, O 
 thou clearly- seeing one; surely thou art a great thinker, 
 perfectly enlightened, there is no obstacle for thee. 16 
 
 "And all thy troubles are scattered and cut off; thou art 
 calm, subdued, firm, truthful. 17 
 
 "Adoration be to thee, O noble sage, adoration be to 
 thee, O thou best of beings; in the world of men and 
 gods there is none equal to thee. 18 
 
"Thou art the Buddha, thou art the Master, thou art the 
 muni that conquers Mara; after having cut off desire thou 
 hast crossed over and earnest this generation to the other 
 shore." 1 9 
 
 LX. 
 AMITABHA. 
 
 One of the disciples came to the Blessed One with a 
 trembling heart and his mind fiill of doubt. And he asked 
 the Blessed One: "O Buddha, our Lord and Master, why 
 do we give up the pleasures of the world, if thou forbid- 
 dest us to work miracles and to attain the supernatural? 
 Is not Amitabha, the infinite light of revelation, the source 
 of innumerable miracles?" i 
 
 And the Blessed One, seeing the anxiety of a truth- 
 seeking mind, said: "O savaka, thou art a novice among 
 the novices, and thou art swimming on the surface of 
 samsara. How long will it take thee to grasp the truth? 
 Thou hast not understood the words of the Tathagata. 
 The law of karma is irrefragable, and supplications have 
 no effect, for they are empty words." 2 
 
 Said the disciple: "So sayest thou there are no miraculous 
 and wonderful things?" 3 
 
 And the Blessed One replied: 4 
 
 "Is it not a wonderful thing, mysterious and miraculous 
 to the worldling, that a man who commits wrong can 
 become a saint, that he who attains to true enlightenment 
 will find the path of truth and abandon the evil ways of 
 selfisness? 5 
 
 "The bhikkhu who renounces the transient pleasures of 
 the world for the eternal bliss of holiness, performs the 
 only miracle that can truly be called a miracle. ^ 
 
 172 
 
"A holy man changes the curses of karma into blessings. 
 The desire to perform miracles arises either from covet- 
 ousness or from vanity. 7 
 
 "That mendicant does right who does not think: *People 
 should salute me'; who, though despised by the world, yet 
 cherishes no ill-will towards it. 8 
 
 "That mendicant does right to whom omens, meteors, 
 dreams, and signs are things abolished ; he is free from all 
 their evils. p 
 
 "Amitabha, the unbounded light, is the source of wisdom, 
 of virtue, of Buddhahood. The deeds of sorcerers and 
 miracle-mongers are frauds, but what is more wondrous, 
 more mysterious, more miraculous than Amitabha?" lo 
 
 "But, Master," continued the savaka, "is the promise of 
 the happy region vain talk and a myth?" n 
 
 "What is this promise?" asked the Buddha; and the dis- 
 ciple replied : i z 
 
 "There is in the west a paradise called the Pure Land, 
 exquisitely adorned with gold and silver and precious gems. 
 There are pure waters with golden sands, surrounded by 
 pleasant walks and covered with large lotus flowers. Joy- 
 ous music is heard, and flowers rain down three times a 
 day. There are singing birds whose harmonious notes 
 proclaim the praises of religion, and in the minds of those 
 who listen to their sweet sounds, remembrance arises of 
 the Buddha, the law, and the brotherhood. No evil birth 
 is possible there, and even the name of hell is unknown. 
 He who fervently and with a pious mind repeats the words 
 'Amitabha Buddha' will be transported to the happy region 
 of this pure land, and when death draws nigh, the Buddha, 
 with a company of saintly followers, will stand before him, 
 and there will be perfect tranquillity." 13 
 
 "In truth," said the Buddha, "there is such a happy para- 
 dise. But the country is spiritual and it is accessible only 
 to those that are spiritual. Thou sayest it lies in the west. 
 
 17? 
 
This means, look for it where he who enlightens the world 
 resides. The sun sinks down and leaves us in utter darkness, 
 the shades of night steal over us, and Mara, the evil one, 
 buries our bodies in the grave. Sunset is nevertheless no 
 extinction, and where we imagine we see extinction, there 
 is boundless light and inexhaustible life." 14 
 
 "I understand," said the savaka, "that the story of the 
 Western Paradise is not literally true." ij 
 
 "Thy description of paradise," the Buddha continued, 
 "is beautiful; yet it is insufficient and does little justice to 
 the glory of the pure land. The worldly can speak of it 
 in a worldly way only; they use worldly similes and worldly 
 words. But the pure land in which the pure live is more 
 beautiful than thou canst say or imagine. 16 
 
 "However, the repetition of the name Amitabha Buddha 
 is meritorious only if thou speak it with such a devout 
 attitude of mind as will cleanse thy heart and attune thy 
 will to do works of righteousness. He only can reach the 
 happy land whose soul is filled with the infinite light of 
 truth. He only can live and breathe in the spiritual atmo- 
 sphere of the Western Paradise who has attained enlight- 
 enment. 1 7 
 
 "Verily I say unto thee, the Tathagata lives in the pure 
 land of eternal bliss even now while he is still in the body; 
 and the Tathagata preaches the law of religion unto thee 
 and unto the whole world, so that thou and thy brethren 
 may attain the same peace and the same happiness." 18 
 
 Said the disciple: "Teach me, O Lord, the meditations 
 to which I must devote myself in order to let my mind 
 enter into the paradise of the pure land." 19 
 
 Buddha said: "There are five meditations. zo 
 
 "The first meditation is the meditation of love in which 
 thou must so adjust thy heart that thou longest for the 
 weal and welfare of all beings, including the happiness of 
 thine enemies. 2 1 
 
 174 
 
"The second meditation is the meditation of pity, in 
 which thou thinkest of all beings in distress, vividly repre- 
 senting in thine imagination their sorrows and anxieties so 
 as to arouse a deep compassion for them in thy soul, zz 
 
 "The third meditation is the meditation of joy in which 
 thou thinkest of the prosperity of others and rejoicest with 
 their rejoicings. 23 
 
 "The fourth meditation is the meditation on impurity, 
 in which thou considerest the evil consequences of cor- 
 ruption, the effects of wrongs and evils. How trivial is 
 often the pleasure of the moment and how fatal are its 
 consequences! 24 
 
 "The fifth meditation is the meditation on serenity, in 
 which thou risest above love and hate, tyranny and thraldom, 
 wealth and want, and regardest thine own fate with im- 
 partial calmness and perfect tranquillity. z5 
 
 "A true follower of the Tathagata founds not his trust 
 upon austerities or rituals but giving up the idea of self 
 relies with his whole heart upon Amitabha, which is the 
 unbounded light of truth." x6 
 
 The Blessed One after having explained his doctrine of 
 Amitabha, the immeasurable light which makes him who 
 receives it a Buddha, looked into the heart of his disciple 
 and saw still some doubts and anxieties. And the Blessed 
 One said: "Ask me, my son, the questions which weigh 
 upon thy soul." 27 
 
 And the disciple said: "Can a humble monk, by sancti- 
 fying himself, acquire the talents of supernatural wisdom 
 called Abhinnas and the supernatural powers called Iddhi? 
 Show me the Iddhi- pada, the path to the highest wisdom? 
 Open to me the Jhanas which are the means of acquiring 
 samadhi, the fixity of mind which enraptures the soul." 2 8 
 
 And the Blessed One said: "Which are the Abhinnas?" 29 
 
 The disciple replied: "There are six Abhinnas: (i) The 
 celestial eye; (2) the celestial ear; (3) the body at will or 
 
 -^75 
 
the power of transformation; (4) the knowledge of the 
 destiny of former dwellings, so as to know former states 
 of existence; (5) the faculty of reading the thoughts of 
 others; and (<5) the knowledge of comprehending the finality 
 of the stream of hfe." jo 
 
 And the Blessed One replied: "These are wondrous 
 things; but verily, every man can attain them. Consider 
 the abilities of thine own mind; thou wert born about two 
 hundred leagues from here and canst thou not in thy 
 thought, in an instant travel to thy native place and re- 
 member the details of thy father's home? Seest thou not 
 with thy mind's eye the roots of the tree which is shaken 
 by the wind without being overthrown? Does not the 
 collector of herbs see in his mental vision, whenever he 
 pleases, any plant with its roots, its stem, its firuits, leaves, 
 and even the uses to which it can be applied? Cannot the 
 man who understands languages recall to his mind any word 
 whenever he pleases, knowing its exact meaning and import? 
 How much more does the Tathagata understand the nature 
 of things; he looks into the hearts of men and reads their 
 thoughts. He knows the evolution of beings and foresees 
 their ends." ji 
 
 Said the disciple: "Then the Tathagata teaches that man 
 can attain through the Jhanas the bliss of Abhifina." j 2 
 
 And the Blessed One asked in reply: "Which are the 
 Jhanas through which man reaches Abhinna?" 33 
 
 The disciple replied: "There are four Jhanas. The first 
 Jhana is seclusion in which one must free his mind from 
 sensuality; the second Jhana is a tranquillity of mind full 
 of joy and gladness; the third Jhana is a taking delight in 
 things spiritual; the fourth Jhana is a state of perfect purity 
 and peace in which the mind is above all gladness and 
 grief." 34 
 
 175 
 
"Good, my son," enjoined the Blessed One. "Be sober 
 and abandon wrong practices which serve only to stultify 
 the mind." 35 
 
 Said the disciple: "Forbear with me, O Blessed One, for 
 I have faith without understanding and I am seeking the 
 truth. O Blessed One, O Tathagata, my Lord and Master, 
 teach me the Iddliipada." 36 
 
 The Blessed One said : "There are four means by which 
 Iddhi is acquired; (i) Prevent bad qualities from arising. 
 (2) Put away bad qualities which have arisen. (3) Produce 
 goodness that does not yet exist. (4) Increase goodness 
 which already exists. — Search with sincerity, and persevere 
 in the search. In the end thou wilt find the truth." 37 
 
 LXI. 
 THE TEACHER UNKNOWN. 
 
 And the Blessed One said to Ananda: i 
 
 "There are various kinds of assemblies, O Ananda; as- 
 semblies of nobles, of Brahmans, of householders, of bhik- 
 khus, and of other beings. When I used to enter an as- 
 sembly, I always became, before I seated myself, in color 
 like unto the color of my audience, and in voice like unto 
 their voice. I spoke to them in their language and then 
 with religious discourse, I instructed, quickened, and glad- 
 dened them. ^ 
 
 "My doctrine is like the ocean, having the same eight 
 wonderful qualities. 3 
 
 "Both the ocean and my doctrine become gradually deeper. 
 Both preserve their identity under all changes. Both cast 
 out dead bodies upon the dry land. As the great rivers, 
 when falling into the main, lose their names and are thence- 
 forth reckoned as the great ocean, so all the castes, having 
 
 ^77 
 
renounced their lineage and entered the Sangha, become 
 brethren and are reckoned the sons of Sakyamuni. The 
 ocean is the goal of all streams and of the rain from the 
 clouds, yet is it never overflowing and never emptied: 
 so the Dharma is embraced by many milUions of people, 
 yet it neither increases nor decreases. As the great ocean 
 has only one taste, the taste of salt, so my doctrine has 
 only one flavor, the flavor of emancipation. Both the ocean 
 and the Dharma are full of gems and pearls and jewels, 
 and both afford a dwelling-place for mighty beings. 4 
 
 "These are the eight wonderfiil qualities in which my 
 doctrine resembles the ocean. 5 
 
 "My doctrine is pure and it makes no discrimination 
 between noble and ignoble, rich and poor. 6 
 
 "My doctrine is like unto water which cleanses all with- 
 out distinction. 7 
 
 "My doctrine is like unto fire which consumes all things 
 that exist between heaven and earth, great and small. 8 
 
 "My doctrine is like unto the heavens, for there is room 
 in it, ample room for the reception of all, for men and 
 women, boys and girls, the powerfiil and the lowly. 9 
 
 "But when I spoke, they knew me not and would say, 
 'Who may this be who thus speaks, a man or a god?' 
 Then having instructed, qviickened, and gladdened them 
 with religious discourse, I would vanish away. But they 
 knew me not, even when I vanished away." 10 
 
 178 
 
PARABLES AND STORIES. 
 
 LXII. 
 PARABLES. 
 
 AND the Blessed One thought: "I have taught the truth 
 - which is excellent in the beginning, excellent in the 
 middle, and excellent in the end; it is glorious in its spirit 
 and glorious in its letter. But simple as it is, the people 
 cannot understand it, I must speak to them in their own 
 language. I must adapt my thoughts to their thoughts. 
 They are like unto children, and love to hear tales. There- 
 fore, I will tell them stories to explain the glory of the 
 Dharma. If they cannot grasp the truth in the abstract 
 arguments by which I have reached it, they may neverthe- 
 less come to understand it, if it is illustrated in parables, i 
 
 LXin. 
 
 THE WIDOW'S TWO MITES AND THE PARABLE 
 OF THE THREE MERCHANTS. 
 
 There was once a lone widow who was very destitute, 
 and having gone to the mountain she beheld hermits hold- 
 
 »79 
 
ing a religious assembly. Then the woman was filled with 
 joy, and uttering praises, said, "It is well, holy priests! but 
 while others give precious things such as the ocean caves 
 produce, I have nothing to offer." Having spoken thus 
 and having searched herself in vain for something to give, 
 she recollected that some time before she had found in a 
 dungheap two coppers, so taking these she offered them 
 forthwith as a gift to the priesthood in charity. i 
 
 The superior of the priests, a saint who could read the 
 hearts of men, disregarding the rich gifts of others and be- 
 holding the deep faith dwelling in the heart of this poor 
 widow, and wishing the priesthood to esteem rightly her 
 religious merit, bvurst forth with full voice in a canto. He 
 raised his right hand and said, "Reverend priests attend!" 
 and then he proceeded: 2 
 
 "The coppers of this poor widow 
 
 To all purpose are more worth 
 
 Than all the treasures of the oceans 
 
 And the wealth of the broad earth. 3 
 
 "As an act of pure devotion 
 
 She has done a pious deed; 
 
 She has attained salvation, 
 
 Being free from selfish greed." 4 
 
 The woman was mightily strengthened in her mind by 
 this thought, and said, "It is even as the Teacher says: 
 what I have done is as much as if a rich man were to 
 give up all his wealth." 5 
 
 And the Teacher said: "Doing good deeds is like hoard- 
 ing up treasures," and he expounded this truth in a parable : 6 
 
 "Three merchants set out on their travels, each with his 
 capital; one of them gained much, the second returned 
 with his capital, and the third one came home after having 
 lost his capital. What is true in common life applies also 
 to religion. 7 
 
 180 
 
"The capital is the state a man has reached, the gain is 
 heaven} the loss of his capital means that a man will be 
 born in a lower state, as a denizen of hell or as an animal. 
 These are the courses that are open to the sinner. 8 
 
 "He who brings back his capital, is like unto one who 
 is born again as a man. Those who through the exercise 
 of various virtues become pious householders will be born 
 again as men, for all beings will reap the fruit of their 
 actions. But he who increases his capital is like unto one 
 who practises eminent virtues. The virtuous, excellent 
 man attains in heaven to the glorious state of the 
 gods." 9 
 
 LXIV. 
 THE MAN BORN BLIND. 
 
 There was a man born blind, and he said: "I do not 
 believe in the world of light and appearance. There are 
 no colors, bright or sombre. There is no sun, no moon, 
 no stars. No one has witnessed these things." i 
 
 His friends remonstrated with him, but he clung to his 
 opinion: -'What you say that you see," he objected, "are 
 illusions. If colors existed I should be able to touch 
 them. They have no substance and are not real. Every- 
 thing real has weight, but I feel no weight where you see 
 colors." ^ 
 
 In those days there was a physician who was called to 
 see the blind man. He mixed four simples, and when he 
 applied them to the cataract of the blind man the gray 
 film melted, and his eyes acquired the faculty of sight. ? 
 
 The Tathagata is the physician, the cataract is the illusion 
 of the thought "I am," and the four simples are the four 
 noble truths. 4 
 
 i8i 
 
LXV. 
 THE LOST SON. 
 
 There was a householder's son who went away into a 
 distant country, and while the father accumulated immeas- 
 urable riches, the son became miserably poor. And the 
 son while searching for food and clothing happened to 
 come to the country in which his father lived. And the 
 father saw him in his wretchedness, for he was ragged and 
 brutalized by poverty, and ordered some of his servants 
 to call him. i 
 
 When the son saw the place to which he was conducted, 
 he thought, "I must have evoked the suspicion of a power- 
 ful man, and he will throw me into prison." FuU of ap- 
 prehension he made his escape before he had seen his 
 father. 2 
 
 Then the father sent messengers out after his son, who 
 was caught and brought back in spite of his cries and lamen- 
 tations. Thereupon the father ordered his servants to deal 
 tenderly with his son, and he appointed a laborer of his 
 son's rank and education to employ the lad as a helpmate 
 on the estate. And the son was pleased with his new 
 situation. j 
 
 From the window of his palace the father watched the 
 boy, and when he saw that he was honest and industrious, 
 he promoted him higher and higher. 4 
 
 After some time, he summoned his son and called together 
 all his servants, and made the secret Imown to them. Then 
 the poor man was exceedingly glad and he was full of joy 
 at meeting his father. 5 
 
 Little by little must the minds of men be trained for 
 higher truths. 6 
 
 18; 
 
LXVI. 
 THE GIDDY FISH. 
 
 There was a bhikkhu who had great difficulty in keeping 
 his senses and passions under control} so, resolving to leave 
 the Order, he came to the Blessed One to ask him for a 
 release from the vows. And the Blessed One said to the 
 bhikkhu: i 
 
 "Take heed, my son, lest thou fall a prey to the pas- 
 sions of thy misguided heart. For I see that in former 
 existences, thou hast suffered much from the evil con- 
 sequences of lust, and unless thou learnest to conquer thy 
 sensual desire, thou wilt in this life be ruined through thy 
 folly. 2 
 
 "Listen to a story of another existence of thine, as a 
 fish. 3 
 
 "The fish could be seen swimming lustily in the river, 
 playing with his mate. She, moving in front, suddenly per- 
 ceived the meshes of a net, and slipping around escaped 
 the danger; but he, blinded by love, shot eagerly after her 
 and fell straight into the mouth of the net. The fisherman 
 pulled the net up, and the fish, who complained bitterly 
 of his sad fate, saying, 'this indeed is the bitter fruit of my 
 folly,' would surely have died if the Bodhisatta had not 
 chanced to come by, and, understanding the language of 
 the fish, took pity on him. He bought the poor creanire 
 and said to him: 'My good fish, had I not caught sight of 
 thee this day, thou wouldst have lost thy life. I shall save 
 thee, but henceforth avoid the evil of lust.' With these words 
 he threw the fish into the water. 4 
 
 "Make the best of the time of grace that is offered to 
 thee in thy present existence, and fear the dart of passion 
 which, if thou guard not thy senses, will lead thee to de- 
 struction." 5 
 
 183 
 
LXVII. 
 THE CRUEL CRANE OUTWITTED. 
 
 A tailor who used to make robes for the brotherhood 
 was wont to cheat his customers, and thus prided himself 
 on being smarter than other men. But once, on entering 
 upon an important business transaction with a stranger, he 
 found his master in fraudulent practices, and suffered a 
 heavy loss. i 
 
 And the Blessed One said: "This is not an isolated in- 
 cident in the greedy tailor's fate; in other incarnations he 
 suffered similar losses, and by trying to dupe others ulti- 
 mately ruined himself. i 
 
 "This same greedy character lived many generations ago 
 as a crane near a pond, and when the dry season set in 
 he said to the fishes with a bland voice: 'Are you not anxious 
 for your future welfare? There is at present very little water 
 and still less food in this pond. What will you do should 
 the whole pond become dry, in this drought?' 3 
 
 'Yes, indeed' said the fishes, 'what should we do?' 4 
 
 "Replied the crane: 'I know a fine, large lake, which 
 never becomes dry. Would you not like me to carry you 
 there in my beak?' When the fishes began to distrust the 
 honesty of the crane, he proposed to have one of them 
 sent over to the lake to see itj and a big carp at last de- 
 cided to take the risk for the sake of the others, and the 
 crane carried him to a beautiful lake and brought him back 
 in safety. Then all doubt vanished, and the fishes gained 
 confidence in the crane, and now the crane took them one 
 by one out of the pond and devoured them on a big varana- 
 tree. 5 
 
 "There was also a lobster in the pond, and when it lis- 
 ted the crane to eat him too, he said: 'I have taken all the 
 fishes away and put them in a fine, large lake. Come along. 
 I shall take thee, too!' 6 
 
'But how wilt thou hold me to carry me along?' asked 
 the lobster. y 
 
 'I shall take hold of thee with my beak,' said the crane. 8 
 
 ♦Thou wilt let me fall if thou carry me like that. I will 
 not go with thee!' replied the lobster. p 
 
 'Thou needst not fear,' rejoined the crane; 'I shall hold 
 thee quite tight all the way.' lo 
 
 "Then said the lobster to himself: 'If this crane once 
 gets hold of a fish, he will certainly never let him go in 
 a lake! Now if he should really put me into the lake it 
 would be splendid; but if he does not, then I will cut his 
 throat and kill him!' So he said to the crane: 'Look here, 
 friend, thou wilt not be able to hold me tight enough; 
 but we lobsters have a famous grip. If thou wilt let me 
 catch hold of thee round the neck with my claws, I shall 
 be glad to go with thee.' ii 
 
 "The crane did not see that the lobster was trying to 
 outwit him, and agreed. So the lobster caught hold of his 
 neck with his claws as securely as with a pair of black- 
 smith's pincers, and called out: 'Ready, ready, go!' 12 
 
 "The crane took him and showed him the lake, and then 
 turned off toward the varana-tree. 'My dear uncle!' cried 
 the lobster, 'The lake lies that way, but thou art taking me 
 this other way.' 13 
 
 "Answered the crane: 'Tliinkest thou so? Am I thy 
 dear uncle? Thou meanest me to understand, I suppose, 
 that I am thy slave, who has to Hft thee up and carry thee 
 about with him, where thou pleasest! Now cast thine eye 
 upon that heap of fish-bones at the root of yonder varana- 
 tree. Just as I have eaten those fish, every one of them, 
 just so will I devour thee also!' 14 
 
 'Ah! those fishes got eaten through their own stupidity,' 
 answered the lobster, 'but I am not going to let thee kill 
 me. On the contrary, it is thou that I am going to des- 
 troy. For thou, in thy folly, hast not seen that I have 
 
 185 
 
outwitted thee. If we die, we both die together; for I will 
 cut off this head of thine and cast it to the ground!' So 
 saying, he gave the crane's neck a pinch with his claws as 
 with a vise. 15 
 
 "Then gasping, and with tears trickling from his eyes, 
 and trembUng with the fear of death, the crane besought 
 the lobster, saying: 'O, my Lord! Indeed I did not intend 
 to eat thee. Grant me my life!' 16 
 
 'Very well! fly down and put me into the lake,' replied 
 the lobster. 17 
 
 "And the crane turned round and stepped down into 
 the lake, to place the lobster on the mud at its edge. Then 
 the lobster cut the crane's neck through as clean as one 
 would cut a lotus-stalk with a hunting-knife, and then en- 
 tered the water!" 18 
 
 When the Teacher had finished this discoruse, he added: 
 "Not now only was this man outwitted in this way, but 
 in other existences, too, by his own intrigues." 19 
 
 LXVIII. 
 FOUR KINDS OF MERIT. 
 
 There was a rich man who used to invite all the Brah- 
 mans of the neighborhood to his house, and, giving them 
 rich gifts, offered great sacrifices to the gods. i 
 
 And the Blessed One said: "If a man each month re- 
 peat a thousand sacrifices and give offerings without ceasing, 
 he is not equal to him who but for one moment fixes his 
 mind upon righteousness." 2 
 
 The world-honored Buddha continued: "There are four 
 kinds of offering: first, when the gifts are large and the 
 merit small; secondly, when the gifts are small and the 
 merit small; thirdly, when the gifts are small and the merit 
 
 186 
 
large J and fourthly, when the gifts are large and the merit 
 is also large. ^ 
 
 "The first is the case of the deluded man who takes 
 away life for the purpose of sacrificing to the gods, ac- 
 companied by carousing and feasting. Here the gifts are 
 great, but the merit is small indeed. 4 
 
 "The gifts are small and the merit is also small, when 
 from covetousness and an evil heart a man keeps to him- 
 self a part of that which he intends to offer. 5 
 
 "The merit is great, however, while the gift is small, 
 when a man makes his offering from love and with a desire 
 to grow in wisdom and in kindness. 6 
 
 "Lasdy, the gift is large and the merit is large, when a 
 wealthy man, in an unselfish spirit and with the wisdom of 
 a Buddha, gives donations and founds institutions for the 
 best of mankind to enlighten the minds of his fellow-men 
 and to administer unto their needs." 7 
 
 LXIX. 
 THE LIGHT OF THE WORLD. 
 
 There was a certain Brahman in Kosambi, a wrangler and 
 well versed in the Vedas. As he found no one whom he 
 regarded his equal in debate he used to carry a lighted 
 torch in his hand, and when asked for the reason of his 
 strange conduct, he replied: "The world is so dark that 
 I carry this torch to light it up, as far as I can." i 
 
 A samana sitting in the market-place heard these words 
 and said: "My friend, if thine eyes are blind to the sight 
 of the omnipresent light of the day, do not call the world 
 dark. Thy torch adds nothing to the glory of the sun and 
 thy intention to illumine the minds of others is as fiitile 
 as it is arrogant." ^ 
 
 187 
 
Whereupon the Brahman asked: "Where is the sun of 
 which thou speakest?" And the samana replied: "The 
 wisdom of the Tathagata is the sun of the mind. His ra- 
 diancy is glorious by day and night, and he whose faith 
 is strong will not lack light on the path to Nirvana where 
 he will inherit bliss everlasting." 3 
 
 LXX. 
 LUXURIOUS LIVING. 
 
 While the Buddha was preaching his doctrine for the 
 conversion of the world in the neighborhood of Savatthi, 
 a man of great wealth who suffered from many ailmemts 
 came to him with clasped hands and said: "World-honored 
 Buddha, pardon me for my want of respect in not saluting 
 thee as I ought, but I suffer greatly from obesity, excessive 
 drowsiness, and other complaints, so that I cannot move 
 without pain." i 
 
 The Tathagata, seeing the luxuries with which the man 
 was sourrounded asked him: "Hast thou a desire to know 
 the cause of thy ailments?" And when the wealthy man 
 expressed his willingness to learn, the Blessed One said: 
 "There are five things which produce the condition of 
 which thou complainest: opulent dinners, love of sleep, 
 hankering after pleasure, thoughtlessness, and lack of oc- 
 cupation. Exercise self-control at thy meals, and take upon 
 thyself some duties that will exercise thy abilities and make 
 thee useful to thy fellow-men. In following this advice 
 thou wilt prolong thy life." i 
 
 The rich man remembered the words of the Buddha and 
 after some time having recovered his lightness of body and 
 youthful buoyancy returned to the Worldhonored One and, 
 coming afoot without horses and attendants, said to him: 
 
 188 
 
"Master, thou hast cured my bodily ailments; I come now 
 to seek enlightenment of my mind." 3 
 
 And the Blessed One said: "The worldling nourishes 
 his body, but the wise man nourishes his mind. He who 
 indulges in the satisfaction of his appetites works his own 
 destruction; but he who walks in the path will have both 
 the salvation from evil and a prolongation of life." 4 
 
 LXXI. 
 THE COMMUNICATION OF BLISS. 
 
 Annabhara, the slave of Sumana, having just cut the grass 
 on the meadow, saw a samana with his bowl begging for 
 food. Throwing down his bundle of grass he ran into the 
 house and returned with the rice that had been provided 
 for his own food. i 
 
 The samana ate the rice and gladdened him with words 
 of religious comfort. 2 
 
 The daughter of Sumana having observed the scene from 
 a window called out: "Good! Annabhara, good! Very 
 good!" 3 
 
 Sumana hearing these words inquired what she meant, 
 and on being informed about Annabhara's devotion and 
 the words of comfort he had received from the samana, 
 went to his slave and offered him money to divide the 
 bliss of his offering. 4 
 
 "My lord," said Annabhara, "let me first ask the vener- 
 able man." And approaching the samana, he said: "My 
 master has asked me to share wdth him the bliss of the of- 
 fering I made thee of my allowance of rice. Is it right 
 that I should divide it with him?" 5 
 
 The samana replied in a parable. He said: "In a village 
 of one hundred houses a single light was burning. Then 
 
 189 
 
a neighbor came with his lamp and lit it; and in this same 
 way the light was communicated from house to house and 
 the brightness in the village was increased. Thus the light 
 of religion may be diffused without stinting him who com- 
 municates it. Let the bliss of thy offering also be diffused. 
 Divide it." 6 
 
 Annabhara returned to his master's house and said to 
 him: "I present thee, my lord, with a share of the bliss 
 of my offering. Deign to accept it." 7 
 
 Sumana accepted it and offered his slave a sum of money, 
 but Annabhara replied: "Not so, my lord; if I accept thy 
 money it would appear as if I sold thee my share. Bliss 
 cannot be sold; I beg thou wilt accept it as a gift." 8 
 
 The master replied: "Brother Annabhara, from this day 
 forth thou shalt be free. Live with me as my friend and 
 accept this present as a token of my respect." 9 
 
 LXXII. 
 THE LISTLESS FOOL. 
 
 There was a rich Brahman, well advanced in years, who, 
 unmindftil of the impermanence of earthly things and an- 
 ticipating a long life, had built himself a large house. r 
 
 The Buddha wondered why a man so near to death had 
 built a mansion with so many apartments, and he sent An- 
 anda to the rich Brahman to preach to him the four noble 
 truths and the eightfold path of salvation. 2 
 
 The Brahman showed Ananda his house and explained 
 to him the purpose of its numerous chambers, but to 
 the instruction of the Buddha's teachings he gave no 
 heed. ^ 
 
 Ananda said: "It is the habit of fools to say, 'I have 
 children and wealth.' He who says so is not even master 
 
 190 
 
of himself; how can he claim possession of children, riches, 
 and servants? Many are the anxieties of the worldly, but 
 they know nothing of the changes of the future." 4 
 
 Scarcely had Ananda left, when the old man was stricken 
 with apoplexy and fell dead. The Buddha said, for the in- 
 struction of those who were ready to learn: "A fool, though 
 he live in the company of the wise, understands nothing 
 of the true doctrine, as a spoon tastes not the flavor of 
 the soup. He thinks of himself only, and unmindful of the 
 advice of good counsellors is unable to deliver himself." 5 
 
 LXXIII. 
 RESCUE IN THE DESERT. 
 
 There was a disciple of the Blessed One, full of energy 
 and zeal for the truth, who, living under a vow to com- 
 plete a meditation in solitude, flagged in a moment of 
 weakness. He said to himself: "The Teacher said there 
 are several kinds of men; I must belong to the lowest class 
 and fear that in this birth there will be neither path nor 
 fruit for me. What is the use of a forest life if I cannot 
 by my constant endeavor attain the insight of meditation 
 to which I have devoted myself?" And he left the solitude 
 and returned to the Jetavana. i 
 
 When the brethren saw him they said to him: "Thou 
 hast done wrong, O brother, after taking a vow, to give 
 up the attempt of carrying it out;" and they took him to 
 the Master. ^ 
 
 When the Blessed One saw them he said: "I see, O 
 mendicants, that you have brought this brother here against 
 his will. What has he done?" 3 
 
 "Lord, this brother, having taken the vows of so sanctify- 
 ing a faith, has abandoned the endeavor to accomplish 
 
the aim of a member of the order, and has come back to 
 
 us." 4 
 
 Then the Teacher said to him: "Is it true that thou hast 
 given up trying?" 5 
 
 "It is true, O Blessed One!" was the reply. 6 
 
 The Master said: "This present life of thine is a time 
 of grace. If thou fail now to reach the happy state thou 
 wilt have to suiFer remorse in future existences. How is 
 it, brother, that thou hast proved so irresolute? Why, in 
 former states of existence thou wert full of determination. 
 By thy energy alone the men and bullocks of five hundred 
 wagons obtained water in the sandy desert, and were saved. 
 How is it that thou now givest up?" 7 
 
 By these few words that brother was re-established in 
 his resolution. But the others besought the Blessed One, 
 saying: "Lord! Tell us how this was." 8 
 
 "Listen, then, O mendicants!" said the Blessed Onej and 
 having thus excited their attention, he made manifest a 
 thing concealed by change of birth. 9 
 
 Once upon a time, when Brahmadatta was reigning in 
 Kasi, the Bodhisatta was born in a merchant's familyj and 
 when he grew up, he went about trafficking with five hun- 
 dred carts. 10 
 
 One day he arrived at a sandy desert many leagues 
 across. The sand in that desert was so fine that when ta- 
 ken in the closed fist it could not be kept in the hand. 
 After the sun had risen it became as hot as a mass of burn- 
 ing embers, so that no man could walk on it. Those, there- 
 fore, who had to travel over it took wood, and water, and 
 oil, and rice in their carts, and traveled during the night. 
 And at daybreak they formed an encampment and spread 
 an awning over it, and, taking their meals early, they pas- 
 sed the day lying in the shade. At sunset they supped, 
 and when the ground had become cool they yoked their 
 oxen and went on. The traveling was like a voyage over 
 
the sea: a desert-pilot had to be chosen, and he brought 
 the caravan safe to the other side by his knowledge of the 
 stars. 1 1 
 
 Thus the merchant of our story traversed the desert. 
 And when he had passed over fifty- nine leagues he thought, 
 "Now, in one more night we shall get out of the sand," 
 and after supper he directed the wagons to be yoked, and 
 so set out. The pilot had cushions arranged on the fore- 
 most cart and lay down, looking at the stars and directing 
 the men where to drive. But worn out by want of rest 
 during the long march, he fell asleep, and did not perceive 
 that the oxen had turned round and taken the same road 
 by which they had come. iz 
 
 The oxen went on the whole night through. Towards 
 dawn the pilot woke up, and, observing the stars, called 
 out: "Stop the wagons, stop the wagons!" The day broke 
 )ust as they stopped and were drawing up the carts in a 
 line. Then the men cried out: "Why this is the very 
 encampment we left yesterday! We have but little wood 
 left and our water is all gone! We are lost!" And un- 
 yoldng the oxen and spreading the canopy over their 
 heads, they lay down in despondency, each one under his 
 wagon. But the Bodhisatta said to himself, "If I lose heart, 
 all these will perish," and walked about while the morning 
 was yet cool. On seeing a tuft of kusa-grass, he thought: 
 "This could have grown only by soaking up some water 
 which must be beneath it." ^3 
 
 And he made them bring a spade and dig in that spot. 
 And they dug sixty cubits deep. And when they had got 
 thus far, the spade of the diggers struck on a rock; and 
 as soon as it struck, they all gave up in despair. But 
 the Bodhisatta thought, "There must be water under that 
 rock," and descending into the well he got upon the stone, 
 and stooping down applied his ear to it and tested the 
 sound of it. He heard the sound of water gurgling beneath, 
 
 '3 
 
 193 
 
and when he got out he called his page. "My lad, if thou 
 givest up now, we shall all be lost. Do not lose heart. Take 
 this iron hammer, and go down into the pit, and give the 
 rock a good blow." 14 
 
 The lad obeyed, and though they all stood by in despair, 
 he went down full of determination and struck at the stone. 
 The rock split in two and fell below, so that it no longer 
 blocked the stream, and water rose till its depth from the 
 bottom to the brim of the well was equal to the height 
 of a palm-tree. And they all drank of the water, and 
 bathed in it. Then they cooked rice and ate it, and fed their 
 oxen with it. And when the sun set, they put a flag in 
 the well, and went to the place appointed. There they 
 sold their merchandise at a good profit and returned to 
 their home, and when they died they passed away accord- 
 ing to their deeds. And the Bodhisatta gave gifts and did 
 other virtuous acts, and he also passed away according to 
 his deeds. ij 
 
 After the Teacher had told the story he formed the con- 
 nection by saying in conclusion, "The caravanleader was 
 the Bodhisatta, the future Buddha; the page who at that 
 time despaired not, but broke the stone, and gave water 
 to the multitude, was this brother without perseverance; 
 and the other men were attendants on the Buddha." 16 
 
 LXXIV. 
 THE SOWER. 
 
 Bharadvaja, a wealthy Brahman farmer, was celebrating 
 his harvest-thanksgiving when the Blessed One came with 
 his alms-bowl, begging for food. i 
 
 Some of the people paid him reverence, but the Brah- 
 man was angry and said: "O samana, it would be more 
 
 194 
 
fitting for thee to go to work than to beg. I plough and 
 sow, and having ploughed and sown, I eat. If thou didst 
 likewise, thou, too, wouldst have something to eat." 2 
 The Tathagata answered him and said: "O Brahman, 
 I, too, plough and sow, and having ploughed and sown, 
 I eat." , 
 
 "Dost thou profess to be a husbandman?" replied the 
 Brahman. "Where, then, are thy bullocks? Where is the 
 seed and the plough?" ^ 
 
 The Blessed One said: "Faith is the seed I sow: good 
 works are the rain that fertilizes it; wisdom and modesty 
 are the plough; my mind is the guiding-rein; I lay hold of 
 the handle of the law; earnestness is the goad I use, and 
 exertion is my draught-ox. This ploughing is ploughed 
 to destroy the weeds of illusion. The harvest it yields 
 is the immortal fruit of Nirvana, and thus all sorrow 
 ends." 5 
 
 Then the Brahman poured rice-milk into a golden 
 bowl and offered it to the Blessed One, saying: "Let the 
 Teacher of mankind partake of the rice-milk, for the vener- 
 able Gotama ploughs a ploughing that bears the fruit of 
 immortality." 6 
 
 LXXV. 
 THE OUTCAST. 
 
 When Bhagavat dwelt at Savatthi in the Jetavana, 
 he went out with his alms-bowl to beg for food and 
 approached the house of a Brahman priest while the fire of 
 an offering was blazing upon the altar. And the priest said : 
 "Stay there, O shaveling; stay there, O wretched samana; 
 thou art an outcast." i 
 
 The Blessed One replied: "Who is an outcast? 2 
 
 13* 195 
 
"An outcast is the man who is angry and bears hatred; 
 the man who is wicked and hypocritical, he who embraces 
 error and is fiill of deceit. 3 
 
 "Whosoever is a provoker and is avaricious, has evil de- 
 sires, is envious, wicked, shameless, and without fear to 
 commit wrong, let him be known as an outcast. 4 
 
 "Not by birth does one become an outcast, not by birth 
 does one become a Brahman; by deeds one becomes an 
 outcast, by deeds one becomes a Brahman." j 
 
 LXXVI. 
 THE WOMAN AT THE WELL. 
 
 Ananda, the favorite disciple of the Buddha, having been 
 sent by the Lord on a mission, passed by a well near a 
 village, and seeing Pakati, a girl of the Matanga caste, he 
 asked her for water to drink. i 
 
 Pakati said: "O Brahman, I am too humble and mean 
 to give thee water to drink, do not ask any service of 
 me lest thy holiness be contaminated, for I am of low 
 caste." 2 
 
 And Ananda repKed: "I ask not for caste but for water;" 
 and the Matanga girl's heart leaped joyfully and she gave 
 Ananda to drink. 3 
 
 Ananda thanked her and went away; but she followed 
 him at a distance. 4 
 
 Having heard that Ananda was a disciple of Gotama 
 Sakyamuni, the girl repaired to the Blessed One and 
 cried: "O Lord help me, and let me live in the place 
 where Ananda thy disciple dwells, so that I may see him 
 and minister unto him, for I love Ananda." 5 
 
 And the Blessed One understood the emotions of her 
 heart and he said: "Pakati, thy heart is full of love, but thou 
 
 ip(5 
 
understandest not thine own sentiments. It is not Ananda 
 that thou lovest, but his kindness. Accept, then, the 
 kindness thou hast seen him practise unto thee, and in the 
 humility of thy station practise it unto others. 6 
 
 "Verily there is great merit in the generosity of a king 
 when he is land to a slave; but there is a greater merit in 
 the slave when he ignores the wrongs which he suffers and 
 cherishes kindness and good-will to all mankind. He will 
 cease to hate his oppressors, and even when powerless to 
 resist their usurpation will with compassion pity their ar- 
 rogance and supercilious demeanor. 7 
 
 "Blessed art thou, Pakati, for though thou art a Matanga 
 thou wilt be a model for noblemen and noblewomen. 
 Thou art of low caste, but Brahmans may learn a lesson 
 from thee. Swerve not from the path of justice and right- 
 eousness and thou wilt outshine the royal glory of queens 
 on the throne." 8 
 
 LXXVII. 
 THE PEACEMAKER. 
 
 It is reported that two kingdoms were on the verge of 
 war for the possession of a certain embankment which was 
 disputed by them. i 
 
 And the Buddha seeing the kings and their armies 
 ready to fight, requested them to tell him the cause of 
 their quarrels. Having heard the complaints on both sides, 
 he said: ^ 
 
 "I understand that the embankment has value for some 
 of your people; has it any intrinsic value aside from its 
 service to your men?" 3 
 
 "It has no intrinsic value whatever," was the reply. The 
 Tathagata continued: "Now when you go to battle is it 
 
 ip7 
 
not sure that many of your men will be slain and that you 
 yourselves, O kings, are liable to lose your lives?" 4 
 
 And they said: "Verily, it is sure that many will be slain 
 and our own lives be jeopardized." 5 
 
 "The blood of men, however," said Buddha, "has it less 
 intrinsic value than a mound of earth?" 6 
 
 "No," the lungs said, "the lives of men and above all 
 the lives of lungs, are priceless." 7 
 
 Then the Tathagata concluded: "Are you going to stake 
 that which is priceless against that which has no intrinsic 
 value whatever?" 8 
 
 The wrath of the two monarchs abated, and they came 
 to a peaceable agreement. 9 
 
 Lxxvm. 
 
 THE HUNGRY DOG. 
 
 There was a great king who oppressed his people and 
 was hated by his subjects; yet when the Tathagata came 
 into his kingdom, the lung desired much to see him. So 
 he went to the place where the Blessed One stayed and 
 asked: "O Sakyamuni, canst thou teach a lesson to the 
 king that will divert his mind and benefit him at the same 
 time?" I 
 
 And the Blessed One said : "I shall tell thee the parable 
 of the hungry dog: i 
 
 "There was a vvdcked tyrant; and the god Indra, assum- 
 ing the shape of a hunter, came down upon earth with the 
 demon Matali, the latter appearing as a dog of enormous 
 size. Hunter and dog entered the palace, and the dog 
 howled so wofully that the royal buildings shook by the 
 sound to their very foundations. The tyrant had the awe- 
 inspiring hunter brought before his throne and inquired 
 
 ip8 
 
after the cause of the terrible bark. The hunter said, "The 
 dog is hungry," whereupon the frightened king ordered 
 food for him. All the food prepared at the royal banquet 
 disappeared rapidly in the dog's jaws, and still he howled 
 with portentous significance. More food was sent for, and 
 all the royal store-houses were emptied, but in vain. Then 
 the tyrant grew desperate and asked: 'Will nothing satisfy 
 the cravings of that woful beast?' 'Nothing,' replied the 
 hunter, 'nothing except perhaps the flesh of all his enemies.' 
 'And who are his enemies?' anxiously asked the tyrant. The 
 hunter replied: "^The dog will howl as long as there are 
 people hungry in the kingdom, and his enemies are those 
 who practise injustice and oppress the poor.' The oppres- 
 sor of the people, remembering his evil deeds, was seized 
 with remorse, and for the first time in his life he began 
 to listen to the teachings of righteousness." 3 
 
 Having ended his story, the Blessed One addressed the 
 Icing, who had turned pale, and said to him: 4 
 
 'The Tathagata can quicken the spiritual ears of the 
 powerfiil, and when thou, great king, hearest the dog bark, 
 think of the teachings of the Buddha, and thou mayst still 
 learn to pacify the monster." 5 
 
 LXXIX. 
 THE DESPOT. 
 
 King Brahmadatta happened to see a beautifiil woman, 
 the wife of a Brahman merchant, and, conceiving a passion 
 for her ordered a precious jewel secretly to be dropped 
 into the merchant's carriage. The jewel was missed, searched 
 for, and found. The merchant was arrested on the charge 
 of stealing, and the king pretended to listen with great 
 attention to the defence, and with seeming regret ordered 
 
 199 
 
the merchant to be executed, while his wife was consigned 
 to the royal harem. i 
 
 Brahmadatta attended the execution in person, for such 
 sights were wont to give him pleasure, but when the 
 doomed man looked with deep compassion at his infamous 
 judge, a flash of the Buddha's wisdom lit up the king's 
 passion- beclouded mind; and while the executioner raised 
 the sword for the fatal stroke, Brahmadatta felt the effect 
 in his own mind, and he imagined he saw himself on the 
 block. "Hold, executioner!" shouted Brahmadatta, "it is the 
 king whom thou slayest!" But it was too late! The ex- 
 ecutioner had done the bloody deed. z 
 
 The king fell back in a swoon, and when he awoke a 
 change had come over him. He had ceased to be the cruel 
 despot and henceforth led a life of holiness and rectitude. 
 The people said that the character of the Brahman had 
 been impressed into his mind. 3 
 
 O ye who commit murders and robberies! The veil of 
 self-delusion covers your eyes. If ye could see things as 
 they are, not as they appear, ye would no longer inflict 
 injuries and pain on your own selves. Ye see not that 
 ye will have to atone for your evil deeds, for what ye 
 sow that will ye reap. 4 
 
 LXXX. 
 VASAVADATTA. 
 
 There was a courtesan in Mathura named Vasavadatta. 
 She happened to see Upagutta, one of Buddha's disciples, 
 a tall and beautiful youth, and fell desperately in love with 
 him. Vasavadatta sent an invitation to the young man, but 
 he replied: "The time has not yet arrived when Upagutta 
 will visit Vasavadatta." i 
 
 200 
 
The courtesan was astonished at the reply, and she sent 
 again for him, saying: "Vasavadatta desires love, not gold, 
 from Upagutta." But Upagutta made the same enigmatic 
 reply and did not come. 2 
 
 A few months later Vasavadatta had a love-intrigue with 
 the chief of the artisans, and at that time a wealthy mer- 
 chant came to Mathura, who fell in love with Vasavadatta. 
 Seeing his wealth, and fearing the jealousy of her other 
 lover, she contrived the death of the chief of the artisans, 
 and concealed his body under a dunghill. 3 
 
 When the chief of the artisans had disappeared, his rela- 
 tives and friends searched for him and found his body, 
 Vasavadatta, however, was tried by a judge, and condemned 
 to have her ears and nose, her hands and feet cut off, and 
 flung into a graveyard. 4 
 
 Vasavadatta had been a passionate girl, but Icind to her 
 servants, and one of her maids followed her, and out of 
 love for her former mistress ministered unto her in her 
 agonies, and chased away the crows. 5 
 
 Now the time had arrived when Upagutta decided to 
 visit Vasavadatta. 6 
 
 When he came, the poor woman ordered her maid to 
 collect and hide under a cloth her severed limbs; and he 
 greeted her kindly, but she said with petulance: "Once this 
 body was fragrant like the lotus, and I offered thee my 
 love. In those days I was covered with pearls and fine 
 musUn. Now I am mangled by the executioner and covered 
 with filth and blood." 7 
 
 "Sister," said the young man, "it is not for my pleasure 
 that I approach thee. It is to restore to thee a nobler 
 beauty than the charms which thou hast lost. 8 
 
 "I have seen with mine eyes the Tathagata walking upon 
 earth and teaching men his wonderful doctrine. But thou 
 wouldst not have listened to the words of righteousness 
 while surrounded with temptations, while under the spell 
 
 201 
 
of passion and yearning for worldly pleasures. Thou 
 wouldst not have listened to the teachings of the Tatha- 
 gata, for thy heart was wayward, and thou didst set thy trust 
 on the sham of thy transient charms. 5> 
 
 "The charms of a lovely form are treacherous, and 
 quickly lead into temptations, which have proved too strong 
 for thee. But there is a beauty which will not fade, and 
 if thou wilt but listen to the doctrine of our Lord, the 
 Buddha, thou wilt find that peace which thou wouldst have 
 found in the restless world of sinful pleasures." lo 
 
 Vasavadatta became calm and a spiritual happiness soothed 
 the tortures of her bodily pain; for where there is much 
 suffering there is also great bliss. n 
 
 Having taken refuge in the Buddha, the Dharma, and the 
 Sangha, she died in pious submission to the punishment of 
 her crime. iz 
 
 LXXXL 
 THE MARRIAGE-FEAST IN JAMBUNADA. 
 
 There was a man in Jambunada who was to be mar- 
 ried the next day, and he thought, "Would that the 
 Buddha, the Blessed One, might be present at the wed- 
 ding." I 
 
 And the Blessed One passed by his house and met him, 
 and when he read the silent wish in the heart of the 
 bridegroom, he consented to enter. i 
 
 When the Holy One appeared with the retinue of his 
 many bhikkhus, the host whose means were limited received 
 them as best he could, saying: "Eat, my Lord, and all thy 
 congregation, according to your desire." 3 
 
 While the holy men ate, the meats and drinks remained 
 undiminished, and the host thought to himself: "How 
 wondrous is this! I should have had plenty for all my 
 
 202 
 
o,k;opoT?.kvi 
 
relatives and friends. Would that I had invited them 
 all." 4 
 
 When this thought was in the host's mind, all his rela- 
 tives and friends entered the housej and although the hall 
 in the house was small there was room in it for all of them. 
 They sat down at the table and ate, and there was more 
 than enough for all of them. 5 
 
 The Blessed One was pleased to see so many guests 
 fiill of good cheer and he quickened them and gladdened 
 them with words of truth, proclaiming the bliss of right- 
 eousness: 6 
 
 "The greatest happiness which a mortal man can imagine 
 is the bond of marriage that ties together two loving 
 hearts. But there is a greater happiness still: it is the 
 embrace of truth. Death will separate husband and wife, 
 but death will never affect him who has espoused the 
 truth. 7 
 
 "Therefore be married unto the truth and live with the 
 truth in holy wedlock. The husband who loves his wife 
 and desires for a union that shall be everlasting must be 
 faithful to her so as to be like truth itself, and she will 
 rely upon him and revere him and minister unto him. 
 And the wife who loves her husband and desires a union 
 that shall be everlasting must be faithful to him so as to 
 be like truth itself; and he will place his trust in her, he 
 will provide for her. Verily, I say unto you, their children 
 will become like unto their parents and will bear witness 
 to their happiness. 8 
 
 "Let no man be single, let every one be wedded in holy 
 love to the truth. And when Mara, the destroyer, comes 
 to separate the visible forms of your being, you will con- 
 tinue to live in the truth, and you will partake of the life 
 everlasting, for the truth is immortal." 9 
 
 There was no one among the guests but was strength- 
 ened in his spiritual life, and recognized the sweetness 
 
 205 
 
of a life of righteousness; and they took refuge in 
 Buddha, the Dharma, and the Sangha. lo 
 
 LXXXII. 
 A PARTY IN SEARCH OF A THIEF. 
 
 Having sent out his disciples, the Blessed One himself 
 wandered from place to place until he reached Uruvela. i 
 
 On his way he sat down in a grove to rest, and it 
 happened that in that same grove there was a party of 
 thirty friends who were enjoying themselves with their 
 wives; and while they were sporting, some of their goods 
 were stolen. t- 
 
 Then the whole party went in search of the thief and, 
 meeting the Blessed One sitting under a tree, saluted him 
 and said: "Pray, Lord, didst thou see the thief pass by 
 with our goods?" 3 
 
 And the Blessed One said: "Which is better for you, 
 that you go in search for the thief or for yourselves?" 
 And the youths cried: "In search for ourselves!" 4 
 
 "Well, then," said the Blessed One, "sit down and I will 
 preach the truth to you." j 
 
 And the whole party sat down and they listened eagerly 
 to the words of the Blessed One. Having grasped the 
 truth, they praised the doctrine and took refuge in the 
 Buddha. <5 
 
 LXXXIII. 
 IN THE REALM OF YAMARAJA. 
 
 There was a Brahman, a religious man and fond in his 
 affections but without deep wisdom. He had a son of great 
 promise, who, when seven years old, was struck with a 
 
 2o5 
 
fatal disease and died. The unfortunate father was unable 
 to control himself; he threw himself upon the corpse and 
 lay there as one dead. i 
 
 The relatives came and buried the dead child and when 
 the father came to himself, he was so immoderate in 
 his grief that he behaved like an insane person. He no 
 longer gave way to tears but wandered about asking for 
 the residence of Yamaraja, the king of death, humbly to 
 beg of him that his child might be allowed to return to 
 life. 2 
 
 Having arrived at a great Brahman temple the sad father 
 went through certain religious rites and fell asleep. While 
 wandering on in his dream he came to a deep mountain 
 pass where he met a number of samanas who had acquired 
 supreme wisdom. "Kind sirs," he said, "can you not tell 
 me where the residence of Yamaraja is?" And they asked 
 him, "Good friend, why wouldst thou know?" Whereupon 
 he told them his sad story and explained his intentions. 
 Pitying his self-delusion, the samanas said: "No mortal man 
 can reach the place where Yama reigns, but some four 
 hundred miles westward lies a great city in which many 
 good spirits live; every eighth day of the month Yama 
 visits the place, and there mayst thou see him who is the 
 King of Death and ask him for a boon." 3 
 
 The Brahman rejoicing at the news went to the city and 
 found it as the samanas had told him. He was admitted 
 to the dread presence of Yama, the King of Death, who, 
 on hearing his request, said: "Thy son now lives in the 
 eastern garden where he is disporting himself; go there and 
 ask him to follow thee." 4 
 
 Said the happy father: "How does it happen that my 
 son, without having performed one good work, is now 
 living in paradise?" Yamaraja replied: "He has obtained 
 celestial happiness not for performing good deeds, but 
 because he died in faith and in love to the Lord and 
 
 107 
 
Master, the most glorious Buddha. The Buddha says: 'The 
 heart of love and faith spreads as it were a beneficent 
 shade from the world of men to the world of gods.' This 
 glorious utterance is like the stamp of a lung's seal upon 
 a royal edict." 5 
 
 The happy father hastened to the place and saw his 
 beloved child playing with other children, all transfigured 
 by the peace of the blissful existence of a heavenly life. 
 He ran up to his boy and cried with tears running down 
 his cheeks: "My son, my son, dost thou not remember me, 
 thy father who watched over thee with loving care and 
 tended thee in thy sickness? Return home with me to the 
 land of the living." But the boy, while struggling to go 
 back to his playmates, upbraided him for using such strange 
 expressions as father and son. "In my present state," he 
 said, "I know no such words, for I am free from delu- 
 sion." 6 
 
 On this, the Brahman departed, and when he woke fi^om. 
 his dream he bethought himself of the Blessed Master of 
 mankind, the great Buddha, and resolved to go to him, 
 lay bare his grief, and seek consolation. 7 
 
 Having arrived at the Jetavana, the Brahman told his 
 story and how his boy had refused to recognize him and 
 to go home with him. 8 
 
 And the World -honored One said: "Truly thou art 
 deluded. "When man dies the body is dissolved into its 
 elements, but the spirit is not entombed. It leads a higher 
 mode of life in which all the relative terms of father, son, 
 wife, mother, are at an end, just as a guest who leaves his 
 lodging has done with it, as though it were a thing of the 
 past. Men concern themselves most about that which passes 
 away; but the end of life quickly comes as a burning tor- 
 rent sweeping away the transient in a moment. They are 
 like a blind man set to look after a burning lamp. A wise 
 man, understanding the transiency of worldly relations, 
 
 208 
 
destroys the cause of grief, and escapes from the seething 
 whirlpool of sorrow. Religious wisdom lifts a man above 
 the pleasures and pains of the world and gives him peace 
 everlasting." p 
 
 The Brahman asked the permission of the Blessed One 
 to enter the community of his bhikkhus, so as to acquire 
 that heavenly wisdom which alone can give comfort to an 
 afflicted heart. lo 
 
 LXXXIV. 
 THE MUSTARD SEED. 
 
 There was a rich man who found his gold suddenly 
 transformed into ashes; and he took to his bed and refiised 
 all food. A friend, hearing of his sickness, visited the rich 
 man and learned the cause of his grief. And the friend 
 said: "Thou didst not make good use of thy wealth. When 
 thou didst hoard it up it was not better than ashes. Now 
 heed my advice. Spread mats in the bazaar; pile up these 
 ashes, and pretend to trade with them." i 
 
 The rich man did as his friend had told him, and when 
 his neighbors asked him, "Why sellest thou ashes?" he said: 
 "I offer my goods for sale." i 
 
 After some time a young girl, named Kisa Gotaim, an 
 orphan and very poor, passed by, and seeing the rich 
 man in the bazaar, said: "My lord, why pilest thou thus 
 up gold and silver for sale." 3 
 
 And the rich man said: "Wilt thou please hand me that 
 gold and silver?" And Kisa Gotami took up a handful of 
 ashes, and lo! they changed back into gold. 4 
 
 Considering that Kisa Gotami had the mental eye of 
 spiritual knowledge and saw the real worth of things, the 
 rich man gave her in marriage to his son, and he said: 
 
 14 zo5> 
 
"With many, gold is no better than ashes, but with Kisa 
 Gotami ashes become pure gold." 5 
 
 And Kisa Gotami had an only son, and he died. In her 
 grief she carried the dead child to all her neighbors, asldng 
 them for medicine, and the people said: "She has lost her 
 senses. The boy is dead." 6 
 
 At length Kisa Gotami met a man who replied to her 
 request: "I cannot give thee medicine for thy child, but I 
 know a physician who can." 7 
 
 And the girl said: "Pray tell me, sir; who is it?" And 
 the man replied: "Go to Sakyamuni, the Buddha." 8 
 
 Kisa Gotami repaired to the Buddha and cried: "Lord 
 and Master, give me the medicine that will cure ray 
 boy." 9 
 
 The Buddha answered: "I want a handful of mustard- 
 seed." And when the girl in her joy promised to procure 
 it, the Buddha added: "The mustard-seed must be taken 
 from a house where no one has lost a child, husband, 
 parent, or friend." lo 
 
 Poor Kisa Gotami now went from house to house, and 
 the people pitied her and said: "Here is mustard-seed; 
 take it!" But when she asked, "Did a son or daughter, a 
 father or mother, die in your family?" They answered 
 her: "Alas! the living are few, but the dead are many. Do 
 not remind us of our deepest grief." And there was no 
 house but some beloved one had died in it. n 
 
 Kisa Gotami became weary and hopeless, and sat down 
 at the wayside, watching the lights of the city, as they 
 flickered up and were extinguished again. At last the dark- 
 ness of the night reigned everywhere. And she considered 
 the fate of men, that their lives flicker up and are ex- 
 tinguished. And she thought to herself: "How selfish am I 
 in my grief! Death is common to all; yet in this valley 
 of desolation there is a path that leads him to immortality 
 who has surrendered all selfishness." n 
 
 no 
 
Putting away the selfishness of her affection for her child, 
 Kisa Gotami had the dead body buried in the forest. 
 Returning to the Buddha, she took refuge in him and 
 found comfort in the Dharma, which is a balm that will 
 soothe all the pains of our troubled hearts. 13 
 
 The Buddha said: 14 
 
 "The life of mortals in this world is troubled and brief 
 and combined with pain. For there is not any means by 
 which those that have been born can avoid dying; after 
 reaching old age there is death; of such a nature are living 
 beings. 1 5 
 
 "As ripe fruits are early in danger of falling, so mortals 
 when born are always in danger of death. 16 
 
 "As all earthen vessels made by the potter end in being 
 broken, so is the life of mortals. 17 
 
 "Both young and adult, both those who are fools and 
 those who are wise, all fall into the power of death; all 
 are subject to death. 18 
 
 "Of those who, overcome by death, depart from life, 
 a father cannot save his son, nor kinsmen their rela- 
 tions. 1 9 
 
 "Mark! while relatives are loolung on and lamenting 
 deeply, one by one mortals are carried off, like an ox that 
 is led to the slaughter. 20 
 
 "So the world is afflicted with death and decay, there- 
 fore the wise do not grieve, knowing the terms of the 
 world. 2 1 
 
 "In whatever manner people think a thing will come to 
 pass, it is often different when it happens, and great is the 
 disappointment; see, such are the terms of the world. 22 
 
 "Not from weeping nor from grieving will any one 
 obtain peace of mind; on the contrary, his pain will be 
 the greater and his body will suffer. He will make himself 
 sick and pale, yet the dead are not saved by his lamenta- 
 tion. 2 3 
 
 14* 211 
 
"People pass away, and their fate after death will be 
 according to their deeds. 24 
 
 "If a man live a hundred years, or even more, he will 
 at last be separated from the company of his relatives, and 
 leave the life of this world. 25 
 
 "He who seeks peace should draw out the arrow of 
 lamentation, and complaint, and grief, i6 
 
 "He who has drawn out the arrow and has become 
 composed will obtain peace of mind; he who has over- 
 come all sorrow will become free from sorrow, and be 
 blessed." 27 
 
 LXXXV. 
 FOLLOWING THE MASTER OVER THE STREAM. 
 
 South of Savatthi is a great river, on the banks of which 
 lay a hamlet of five hundred houses. Thinking of the sal- 
 vation of the people, the World-honored One resolved to 
 go to the village and preach the doctrine. Having come 
 to the riverside he sat down beneath a tree, and the vil- 
 lagers seeing the glory of his appearance approached him 
 with reverence; but when he began to preach, they be- 
 lieved him not. i 
 
 When the world-honored Buddha had left Savatthi Sari- 
 putta felt a desire to see the Lord and to hear him preach. 
 Coming to the river where the water was deep and the 
 current strong, he said to himself: "This stream shall not 
 prevent me. I shall go and see the Blessed One," and he 
 stepped upon the water which was as firm under his feet 
 as a slab of granite. 2 
 
 When he arrived at a place in the middle of the stream 
 where the waves were high, Sariputta's heart gave way, and 
 he began to sink. But rousing his faith and renewing his 
 
 21Z 
 
mental effort, he preceeded as before and reached the other 
 bank. 3 
 
 The people of the village were astonished to see Sari- 
 putta, and they asked how he could cross the stream where 
 there was neither a bridge nor a ferry. 4 
 
 And Sariputta replied: "I lived in ignorance until I heard 
 the voice of the Buddha. As I was anxious to hear the 
 doctrine of salvation, I crossed the river and I walked over 
 its troubled waters because I had faith. Faith, nothing else, 
 enabled me to do so, and now I am here in the bliss of 
 the Master's presency." 5 
 
 The World-honored One added: "Sariputta, thou hast 
 spoken well. Faith like thine alone can save the world 
 from the yawning gulf of migration and, enable men to 
 walk dryshod to the other shore." 6 
 
 And the Blessed One urged to the villagers the necessity 
 of ever advancing in the conquest of sorrow and of cast- 
 ing off all shackles so as to cross the river of worldliness 
 and attain deliverance from death. 7 
 
 Hearing the words of the Tathagata, the villagers were 
 filled with joy and believing in the doctrines of the 
 Blessed One embraced the five rules and took refuge in 
 his name. 8 
 
 LXXXVL 
 THE SICK BHIKKHU. 
 
 An old bhikldiu of a surly disposition was afflicted with 
 a loathsome disease the sight and smell of which was so 
 nauseating that no one would come near him or help him 
 in his distress. And it happened that the World-honored 
 One came to the vihara in which the unfortunate man layj 
 hearing of the case he ordered warm water to be prepared 
 
 21} 
 
and went to the sick-room to administer unto the sores of 
 the patient with his own hand, saying to his disciples: i 
 
 "The Tathagata has come into the world to befriend 
 the poor, to succor the unprotected, to nourish those in 
 bodily affliction, both the followers of the Dharma and 
 unbelievers, to give sight to the blind and enlighten the 
 minds of the deluded, to stand up for the rights of orphans 
 as well as the aged, and in so doing to set an example to 
 others. This is the consummation of his work, and thus he 
 attains the great goal of life as the rivers that lose them- 
 selves in the ocean." i 
 
 The World'honored One administered unto the sick 
 bhikldiu daily so long as he stayed in that place. And the 
 governor of the city came to the Buddha to do him re- 
 verence, and having heard of the service which the Lord 
 did in the vihara asked the Blessed One about the previous 
 existence of the sick monk, and the Buddha said: j 
 
 "In days gone by there was a wicked king who used to 
 extort from his subjects all he could get; and he ordered 
 one of his officers to lay the lash on a man of eminence. 
 The officer little thinking of the pain he inflicted upon 
 others, obeyed; but when the victim of the king's wrath 
 begged for mercy, he felt compassion and laid the whip 
 lightly upon him. Now the king was reborn as Devadatta, 
 who was abandoned by all his followers, because they were 
 no longer willing to stand his severity and he died miser- 
 able and full of penitence. The officer is the sick bhikldiu, 
 who having often given offence to his brethren in the 
 vihara was left without assistance in his distress. The 
 eminent man, however, who was unjustly beaten and beg- 
 ged for mercy was the Bodhisatta; he has been reborn as 
 the Tathagata. It is now the lot of the Tathagata to help 
 the wretched officer as he had mercy on him." 4 
 
 And the World-honored One repeated these lines: "He 
 who inflicts pain on the gentle, or falsely accuses the in- 
 
 21. 
 
nocent, will inherit one of the ten great calamities. But 
 he who has learned to suffer with patience will be purified 
 and will be the chosen instrument for the alleviation of 
 suffering." 5 
 
 The diseased bhikkhu on hearing these words turned to 
 the Buddha, confessed his ill-natured temper and repented, 
 and with a heart cleansed from error did reverence unto 
 the Lord. 6 
 
 LXXXVII. 
 THE PATIENT ELEPHANT. 
 
 While the Blessed One was residing in the Jetavana, 
 there was a householder living in Savatthi known to all his 
 neighbors as patient and land, but his relatives were wicked 
 and contrived a plot to rob him. One day they came to 
 the householder and often worrying him with all kinds of 
 threats took away a goodly portion of his property. He 
 did not go to court, nor did he complain, but tolerated 
 with great forbearance the wrongs he suffered. i 
 
 The neighbors wondered and began to talk about it, and 
 rumors of the affair reached the ears of the brethren in 
 Jetavana. While the brethren discussed the occurrence in 
 the assembly hall, the Blessed One entered and asked 
 "What was the topic of your conversation?" And they 
 told him. ^ 
 
 Said the Blessed One: "The time will come when the 
 wicked relatives will find their punishment. O brethren, 
 this is not the first time that this occurrence took place; 
 it has happened before", and he told them a world-old 
 tale. 3 
 
 Once upon a time, when Brahmadatta was king of Be- 
 nares, the Bodhisatta was born in the Himalaya region as 
 
 215 
 
an elephant. He grew up strong und big, and ranged tlie 
 hills and mountains, the peaks and caves of the tortuous 
 woods in the valleys. Once as he went he saw a pleasant 
 tree, and took his food, standing under it. 4 
 
 Then some impertinent monkeys came down out of the 
 tree, and jumping on the elephant's back, insulted and tor- 
 mented him greatly; they took hold of his tusks, pulled 
 his tail and disported themselves, thereby causing him much 
 annoyance. The Bodhisatta, being full of patience, kind- 
 liness and mercy, took no notice at all of their miscon- 
 duct which the monkeys repeated again and again. 5 
 
 One day the spirit that lived in the tree, standing upon 
 the tree-trunk, addressed the elephant saying, "My lord 
 elephant, why dost thou put up with the impudence of 
 these bad monkeys?" And he asked the question in a 
 couplet as follows: 6 
 
 "Why dost thou patiently endure each freak 
 
 These mischievous and selfish monkeys wreak>" 7 
 
 The Bodhisatta, on hearing this, replied, „If, Tree-sprite, 
 I cannot endure these monkeys' ill treatment without abus- 
 ing their birth, lineage and persons, how can I walk in the 
 eightfold noble path? But these monkeys will do the same 
 to others thinking them to be like me. If they do it to any 
 rogue elephant, he will punish them indeed, and I shall be 
 delivered both from their annoyance and the guilt of hav- 
 ing done harm to others." 8 
 
 Saying this he repeated another stanza: 9 
 
 "If they will treat another one like me. 
 
 He will destroy them; and I shall be free." 10 
 
 A few days after, the Bodhisatta went elsewhither, and 
 another elephant, a savage beast, came and stood in his 
 place. The wicked monkeys thinking him to be like the 
 old one, climbed upon his back and did as before. The 
 
 ii6 
 
rogue elephant seized the monkeys with his trunk, threw 
 them upon the ground, gored them with his tusk and 
 trampled them to mincemeat under his feet. ii 
 
 When the Master had ended this teaching, he declared 
 the truths, and identified the births, saying: "At that time 
 the mischievous monkeys were the wicked relatives of the 
 good man, the rogue elephant was the one who will punish 
 them, but the virtuous noble elephant was the Tathagata 
 himself in a former incarnation." 1 2 
 
 After this discourse one of the brethren rose and asked 
 leave to propose a question and when permission was 
 granted he said: "I have heard the doctrine that wrong 
 should be met with wrong and the evil doer should be 
 checked by being made to suffer, for if this were not done 
 evil would increase and good would disappear. What shall 
 we do?" 13 
 
 Said the Blessed One: "Nay, I will tell you: Ye who 
 have left the world and have adopted this glorious faith of 
 putting aside selfishness, ye shall not do evil for evil nor 
 return hate for hate. Nor do ye think that ye can destroy 
 wrong by retaliating evil for evil and thus increasing wrong. 
 Leave the wicked to their fate and their evil deeds will 
 sooner or later in one way or another bring on their 
 own punishment." And the Tathagata repeated these 
 stanzas: 14 
 
 "Who harmeth him that doth no harm 
 
 And striketh him that striketh not. 
 
 Shall gravest punishment incur 
 
 The which his wickedness begot, — 15 
 
 "Some of the greatest ills in life 
 
 Either a loathsome dread disease. 
 
 Or dread old age, or loss of mind. 
 
 Or wretched pain without surcease, 16 
 
"Or conflagration, loss of wealth; 
 Or of his nearest kin he shaU 
 See some one die that's dear to him, 
 And then he'll be reborn in hell." 
 
 zi8 
 

 
 THE LAST DAYS. 
 
 LXXXVIII. 
 THE CONDITIONS OF WELFARE. 
 
 WHEN the Blessed One was residing 
 on the mount called Vulture's Peak, 
 near Rajagaha, Ajatasattu the king of Magadha, 
 who reigned in the place of Bimbisara, planned 
 an attack on the Vajjis, and he said to Vassa- 
 kara, his prime minister: "I will root out the 
 Vajjis, mighty though they be. I will destroy 
 the Vajjis; I will bring them to utter ruin! 
 Come now, O Brahman, and go to the 
 Blessed One; inquire in my name for his 
 health, and tell him my purpose. Bear care- 
 fully in mind what the Blessed One may say, 
 and repeat it to me, for the Buddhas speak 
 nothing untrue." ^ 
 
 When Vassakara, the prime minister, had 
 greeted the Blessed One and delivered his 
 message, the venerable Ananda stood behind 
 
 
 vwy^ 
 
the Blessed One and fanned him, and the Blessed One 
 said to him: "Hast thou heard, Ananda, that the Vajjis hold 
 full and frequent public assemblies?" 2 
 
 "Lord, so I have heard," replied he. j 
 
 "So long, Ananda," said the Blessed One, "as the Vajjis 
 hold these full and frequent public assemblies, they may 
 be expected not to decline, but to prosper. So long as 
 they meet together in concord, so long as they honor their 
 elders, so long as they respect womanhood, so long as they 
 remain religious, performing all proper rites, so long as they 
 extend the rightfiil protection, defence and support to the 
 holy ones, the Vajjis may be expected not to decline, but 
 to prosper." 4 
 
 Then the Blessed One addressed Vassakara and said: 
 "When I stayed, O Brahman, at Vesali, I taught the Vajjis 
 these conditions of welfare, that so long as they should 
 remain well instructed, so long as they will continue in the 
 right path, so long as they live up to the precepts of 
 righteousness, we could expect them not to decline, but 
 to prosper." j 
 
 As soon as the king's messenger had gone, the Blessed 
 One had the brethren, that were in the neighborhood of 
 Rajagaha, assembled in the service-hall, and addressed them, 
 saying: 6 
 
 "I will teach you, O bhikkhus, the conditions of the wel- 
 fare of a community. Listen well, and I will speak. 7 
 
 "So long, O bhikldius, as the brethren hold ftdl and fre- 
 quent assemblies, meeting in concord, rising in concord, 
 and attending in concord to the affairs of the Sangha; so 
 long as they, O bhikkhus, do not abrogate that which ex- 
 perience has proved to be good, and introduce nothing 
 except such things as have been carefully tested; so long 
 as their elders practise justice; so long as the brethren 
 esteem, revere, and support their elders, and hearken unto 
 their words; so long as the brethren are not under the 
 
 no 
 
influence of craving, but delight in the blessings of religion, 
 so that good and holy men shall come to them and dwell 
 among tiiem in quiet; so long as the brethren shall not be 
 addicted to sloth and idleness; so long as the brethren 
 shall exercise themselves in the sevenfold higher wisdom 
 of mental activity, search after truth, energy, joy, modesty, 
 self-control, earnest contemplation, and equanimity of mind, 
 — so long the Sangha may be expected not to decline, 
 but to prosper. 8 
 
 "Therefore, O bhikkhus, be fiiU of faith, modest in heart, 
 afraid of sin, anxious to learn, strong in energy, active in 
 mind, and fiill of wisdom." 9 
 
 LXXXIX. 
 SARIPUTTA'S FAITH. 
 
 The Blessed One proceeded with a great company of 
 the brethren to Nalanda; and there he stayed in a mango 
 grove. I 
 
 Now the venerable Sariputta came to the place where 
 the Blessed One was, and having saluted him, took his seat 
 respectfully at his side, and said: "Lord! such faith have I 
 in the Blessed One, that methinks there never has been, 
 nor will there be, nor is there now any other, who is 
 greater or wiser than the Blessed One, that is to say, as 
 regards the higher wisdom." 2 
 
 Replied the Blessed One: "Grand and bold are the words 
 of thy mouth, Sariputta: verily, thou hast burst forth into 
 a song of ecstasy! Surely then thou hast known all the 
 Blessed Ones who in the long ages of the past have been 
 holy Buddhas?" 3 
 
 "Not so, O Lord!" said Sariputta. 4 
 
 And the Lord continued: "Then thou hast perceived all 
 
 111 
 
the Blessed Ones who in the long ages of the future shall 
 be holy Buddhas?" 5 
 
 "Not so, O Lord!" 6 
 
 "But at least then, O Sariputta, thou knowest me as the 
 holy Buddha now alive, and hast penetrated my mind." 7 
 "Not even that, O Lord!" 8 
 
 "Thou seest then, Sariputta, that thou knowest not the 
 hearts of the holy Buddhas of the past nor the hearts of 
 those of the future. Why, therefore, are thy words so 
 grand and bold? Why burstest thou forth into such a 
 song of ecstasy?" 9 
 
 "O Lord! I have not the knowledge of the hearts of all 
 the Buddhas that have been and are to come, and now are. 
 I only know the lineage of the faith. Just as a king. Lord, 
 might have a border city, strong in its foundations, strong 
 in its ramparts and with one gate only; and the king might 
 have a watchman there, clever, expert, and wise, to stop 
 all strangers and admit only friends. And on going over 
 the approaches all about the city, he might not be able so 
 to observe all the joints and crevices in the ramparts of that 
 city as to know where such a small creature as a cat could 
 get out. That might well be. Yet all living beings of 
 larger size that entered or left the city, would have to pass 
 through that gate. Thus only is it, Lord, that I know the 
 lineage of the faith. I know that the holy Buddhas of the 
 past, putting away all lust, ill-will, sloth, pride, and doubt, 
 knowing all those mental faults which make men weak, 
 training their minds in the four kinds of mental activity, 
 thoroughly exercising themselves in the sevenfold higher 
 wisdom, received the full fruition of Enlightenment. And 
 I know that the holy Buddhas of the times to come will 
 do the same. And I know that the Blessed One, the holy 
 Buddha of to-day, has done so now." 10 
 
 "Great is thy faith, O Sariputta," replied the Blessed One, 
 "but take heed that it be well grounded." n 
 
 111 
 
xc. 
 
 pAtaliputta. 
 
 When the Blessed One had stayed as long as convenient 
 at Nalanda, he went to Pataliputta, the frontier town of 
 Magadha; and when the disciples at Pataliputta heard of 
 his arrival, they invited him to their village rest-house. And 
 the Blessed One robed himself, took his bowl and went 
 with the brethren to the rest-house. There he washed his 
 feet, entered the hall, and seated himself against the center 
 pniar, with his face towards the east. The brethren, also, 
 having washed their feet, entered the hall, and took their 
 seats round the Blessed One, against the western wall, 
 facing the east. And the lay devotees of PataUputta, having 
 also washed their feet, entered the hall, and took their seats 
 opposite the Blessed One, against the eastern wall, facing 
 towards the west. i 
 
 Then the Blessed One addressed the lay-disciples of Pa- 
 taliputta, and he said: ^ 
 
 "Fivefold, O householders, is the loss of the wrong-doer 
 through his want of rectitude. In the first place, the wrong- 
 doer, devoid of rectitude, falls into great poverty through 
 sloth; in the next place, his evil repute gets noised abroad; 
 thirdly, whatever society he enters, whether of Brahmans, 
 nobles, heads of houses, or samanas, he enters shyly and 
 confusedly; fourthly, he is full of anxiety when he dies; 
 and lasdy, on the dissolution of the body after death, his 
 mind remains in an unhappy state. Wherever his karma 
 continues, there will be suiFering and woe. This, O house- 
 holders, is the fivefold loss of the evil-doer! ? 
 
 "Fivefold, O householders, is the gain of the well-doer 
 through his practice of rectitude. In the first place the 
 well-doer, strong in rectitude, acquires property through 
 his industry; in the next place, good reports of him are 
 spread abroad; thirdly, whatever society he enters, whether 
 
 22? 
 
of nobles, Brahmans, heads of houses, or members of the 
 order, he enters with confidence and self-possessiop; fourth- 
 ly, he dies without anxiety; and, lastly, on the dissolution 
 of the body after death, his mind remains in a happy state. 
 Wherever his karma continues, there will be heavenly bliss 
 and peace. This, O householders, is the fivefold gain of 
 the well-doer." 4 
 
 When the Blessed One had taught the disciples, and 
 incited them, and roused them, and gladdened them far 
 into the night with religious edification, he dismissed them, 
 saying, "The night is far spent, O householders. It is time 
 for you to do what ye deem most fit." 5 
 
 "Be it so, Lord!" answered the disciples of Pataliputta, 
 and rising from their seats, they bowed to the Blessed One, 
 and keeping him on their right hand as they passed him, 
 they departed thence. 6 
 
 While the Blessed One stayed at Pataliputta, the king of 
 Magadha sent a messenger to the governor of Pataliputta 
 to raise fortifications for the security of the town. 7 
 
 And the Blessed One seeing the laborers at work predicted 
 the future greatness of the place, saying: "The men who 
 build the fortress act as if they had consulted higher powers. 
 For this city of Pataliputta will be a dwelling-place of busy 
 men and a center for the exchange of all kinds of goods. 
 But three dangers hang over Pataliputta, that of fire, that 
 of water, that of dissension." 8 
 
 When the governor heard of the prophecy of Pataliputta's 
 fiiture, he greatly rejoiced and named the city-gate through 
 which the Buddha had gone towards the liver Ganges, "The 
 Gotama Gate." 9 
 
 Meanwhile the people living on the banks of the Ganges 
 arrived in great numbers to pay reverence to the Lord of 
 the world; and many persons asked him to do them the 
 honor to cross over in their boats. But the Blessed One 
 considering the number of the boats and their beauty did 
 
 ZZ4 
 
not want to show any partiality, and by accepting the in- 
 vitation of one to offend all the others. He therefore 
 crossed the river without any boat, signifying thereby that 
 the rafts of asceticism and the gaudy gondolas of reUgious 
 ceremonies were not staunch enough to weather the storms 
 of Samsara, while the Tathagata can walk dry-shod over the 
 ocean of worldliness. i o 
 
 And as the city gate was called after the name of the 
 Tathagata so the people called this passage of the river 
 "Gotama Ford." 1 1 
 
 XCI. 
 THE MIRROR OF TRUTH. 
 
 The Blessed One proceeded to the village Nadika with 
 a great company of brethren and there he stayed at the 
 Brick Hall. And the venerable Ananda went to the Blessed 
 One and mentioning to him the names of the brethren 
 and sisters that had died, anxiously inquired about their 
 fate after death, whether they had been reborn in animals 
 or in hell, or as ghosts, or in any place of woe. i 
 
 And the Blessed One replied to Ananda and said: 2 
 
 "Those who have died after the complete destruction of 
 the three bonds of lust, of covetousness and of the ego- 
 tistical cleaving to existence, need not fear the state after 
 death. They will not be reborn in a state of suffering; 
 their minds will not continue as a karma of evil deeds or 
 sin, but are assured of final salvation. 3 
 
 "When they die, nothing will remain of them but their 
 good thoughts, their righteous acts, and the bliss that pro- 
 ceeds from truth and righteousness. As rivers must at last 
 reach the distant main, so their minds will be reborn in 
 higher states of existence and continue to be pressing on 
 
 15 Z25 
 
to their ultimate goal which is the ocean of truth, the eter- 
 nal peace of Nirvana. 4 
 
 "Men are anxious about death and their fate after death} 
 but consider, it is not at all strange, Ananda, that a human 
 being should die. However, that thou shouldst inquire 
 about them, and having heard the truth still be anxious 
 about the dead, this is wearisome to the Blessed One. I 
 will, therefore, teach thee the mirror of truth and let the 
 faithftil disciple repeat it: 5 
 
 " 'Hell is destroyed for me, and rebirth as an animal, or 
 a ghost, or in any place of woe. I am converted} I am 
 no longer liable to be reborn in a state of suffering, and 
 am assured of final salvation.' 6 
 
 "What, then, Ananda, is this mirror of truth? It is the 
 consciousness that the elect disciple is in this world poss- 
 essed of faith in the Buddha, believing the Blessed One to 
 be the Holy One, the Fully-engUghtened One, wise, upright, 
 happy, world-knowing, supreme, the Bridler of men's way- 
 ward hearts, the Teacher of gods and men, the blessed 
 Buddha. 7 
 
 "It is further the consciousness that the disciple is poss- 
 essed of faith in the truth, believing the truth to have been 
 proclaimed by the Blessed One, for the benefit of the 
 world, passing not away, welcoming all, leading to salvation, 
 to which through truth the wise will attain, each one by 
 his own efforts. 8 
 
 '•And, finally, it is the consciousness that the disciple is 
 possessed of faith in the order, believing in the efficacy of 
 a union among those men and women who are anxious 
 to walk in the noble eightfold path; believing this church 
 of the Buddha, of the righteous, the upright, the just, the 
 law-abiding, to be worthy of honor, of hospitality, of gifts, 
 and of reverence; to be the supreme sowing-ground of 
 merit for the world; to be possessed of the virtues beloved 
 by the good, virtues unbroken, intact, unspotted, unblemished, 
 
 ii6 
 
virtues which make men txuly free, virtues which are praised 
 by the wise, are untarnished by the desire of selfish aims, 
 either now or in a future life, or by the beUef in the 
 efficacy of outward acts, and are conducive to high and 
 holy thought. ^ 
 
 "This is the mirror of truth which teaches the straightest 
 way to enlightenment which is the common goal of all 
 living creatures. He who possesses the mirror of truth is 
 fi:ee from fear; he will find comfort in the tribulations 
 of life, arid his life will be a blessing to all his fellow- 
 creatures." I o 
 
 XCII. 
 AMBAPALI. 
 
 Then the Blessed One proceeded with a great number 
 of brethren to Vesah, and he stayed at the grove of the 
 courtesan Ambapah. And he said to the brethren: "Let 
 a brother, O bhikkhus, be mindfial and thoughtful. Let a 
 brother, whilst in the world, overcome the grief which 
 arises from bodily craving, fi-om the lust of sensations, and 
 from the errors of wrong reasoning. Whatever you do, 
 act always in full presence of mind. Be thoughtful in eating 
 and drinking, in walking or standing, in sleeping or waking, 
 while talking or being silent." i 
 
 When the courtesan Ambapah heard that the Blessed 
 One was staying in her mango grove, she was exceedingly 
 glad and went in a carriage as far as the ground was pass- 
 able for carriages. There she ahghted and thence proceed- 
 ing to the place where the Blessed One was, she took her 
 seat respectfully at his feet on one side. As a prudent 
 woman goes forth to perform her rehgious duties, so she 
 appeared in a simple dress without any ornaments, yet 
 beautiful to look upon. ^ 
 
 15* 217 
 
And the Blessed One thought to himself: "This woman 
 moves in worldly circles and is a favorite of kings and 
 princes; yet is her heart calm and composed. Young in 
 years, rich, surrounded by pleasures, she is thoughtful and 
 steadfast. This, indeed, is rare in the world. Women, as 
 a rule, are scant in wisdom and deeply immersed in vanity; 
 but she, although hving in luxury, has acquired the wisdom 
 of a master, taking delight in piety, and able to receive the 
 truth in its completeness." 3 
 
 When she was seated, the Blessed One instructed, aroused, 
 and gladdened her with rehgious discourse. 4 
 
 As she listened to the law, her face brightened with 
 deUght. Then she rose and said to the Blessed One: "Will 
 the Blessed One do me the honor of taking his meal, to- 
 gether with the brethren, at my house to-morrow?" And 
 the Blessed One gave, by silence, his consent. 5 
 
 Now, the Licchavi, a wealthy family of princely rank, 
 hearing that the Blessed One had arrived at Vesali and was 
 staying at Ambapali's grove, mounted their magnificent car- 
 riages, and proceeded with their retinue to the place where 
 the Blessed One was. And the Licchavi were gorgeously 
 dressed in bright colors and decorated with costly jewels. 6 
 
 And Ambapali drove up against the young Licchavi, axle 
 to axle, wheel to wheel, and yoke to yoke, and the Licchavi 
 said to Ambapali, the courtesan: "How is it, Ambapali, that 
 you drive up against us thus?" 7 
 
 "My lords," said she, "I have just invited the Blessed 
 One and his brethren for their to-morrow's meal." 8 
 
 And the princes replied: "Ambapali! give up this meal 
 to us for a hundred thousand." 9 
 
 "My lords, were you to offer all Vesali with its subject 
 territory, I would not give up so great an honor!" 10 
 
 Then the Licchavi went on to Ambapali's grove. 11 
 
 When the Blessed One saw the Licchavi approaching 
 in the distance, he addressed the brethren, and said: "O 
 
 228 
 

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brethren, let those of the brethren who have never seen 
 the gods gaze upon this company of the Licchavi, for they 
 are dressed gorgeously, like immortals." ii 
 
 And when they had driven as far as the ground was 
 passable for carriages, the Licchavi alighted and went on 
 foot to the place where the Blessed One was, taking their 
 seats respectfiilly by his side. And when they were thus 
 seated, the Blessed One instructed, aroused, and gladdened 
 them with religious discourse. 13 
 
 Then they addressed the Blessed One and said: "Will 
 the Blessed One do us the honor of taking his meal, to- 
 gether with the brethren, at our palace to-morrow?" 14 
 
 "O Licchavi," said the Blessed One, "I have promised 
 to dine to-morrow with Ambapali, the courtesan." ij 
 
 Then the Licchavi, expressing their approval of the words 
 of the Blessed One, arose from their seats and bowed down 
 before the Blessed One, and, keeping him on their right 
 hand as they passed him, they departed thence; but when 
 they came home, they cast up their hands, saying: "A 
 worldly woman has outdone us; we have been left behind 
 by a frivolous girl!" 16 
 
 And at the end of the night Ambapali, the courtesan, 
 made ready in her mansion sweet rice and cakes, and on 
 the next day announced through a messenger the time to 
 the Blessed One, saying, "The hour. Lord, has come, and 
 the meal is ready!" 17 
 
 And the Blessed One robed himself early in the morning, 
 took his bowl, and went with the brethren to the place 
 where Ambapali's dwelling-house was; and when they had 
 come there they seated themselves on the seats prepared 
 for them. And Ambapali, the courtesan, set the sweet rice 
 and cakes before the order, with the Buddha at their head, 
 and waited upon them till they refused to take more. 18 
 
 And when the Blessed One had finished his meal, the 
 courtesan had a low stool brought, and sat down at his 
 
 131 
 
side, and addressed the Blessed One, and said: "Lord, 1 
 present this mansion to the order of bhikkhus, of which 
 the Buddha is the chief" 19 
 
 And the Blessed One accepted the gift; and after instruct- 
 ing, arousing, and gladdening her with religious edification, 
 he rose from his seat and departed thence. 20 
 
 XCIII. 
 THE BUDDHA'S FAREWELL ADDRESS, 
 
 When the Blessed One had remained as long as he 
 wished at Ambapali's grove, he went to Beluva, near Vesali. 
 There the Blessed One addressed the brethren, and said: 
 "O mendicants, take up your abode for the rainy season 
 round about Vesali, each one according to the place where 
 his friends and near companions may live. I shall enter 
 upon the rainy season here at Beluva." i 
 
 When the Blessed One had thus entered upon the rainy 
 season there fell upon him a dire sickness, and sharp pains 
 came upon him even unto death. But the Blessed One, 
 mindful and self-possessed, bore his ailments without com- 
 plaint. I 
 
 Then this thought occurred to the Blessed One, "It 
 would not be right for me to pass away from life without 
 addressing the disciples, without taking leave of the order. 
 Let me now, by a strong effort of the will, subdue this 
 sickness, and keep my hold on hfe till the allotted time 
 have come." j 
 
 And the Blessed One, by a strong effort of the will 
 subdued the sickness, and kept his hold on life tUl the time 
 he fixed upon should come. And the sickness abated. 4 
 
 Thus the Blessed One began to recover; and when he 
 had quite got rid of the sickness, he went out from the 
 
 231 
 
monastery, and sat down on a seat spread out in the open 
 air. And the venerable Ananda, accompanied by many 
 other disciples, approached where the Blessed One was, 
 saluted him, and taking a seat respectfiilly on one side, said: 
 "I have beheld. Lord, how the Blessed One was in health, 
 and I have beheld how the Blessed One had to sufFer. And 
 though at the sight of the sickness of the Blessed One 
 my body became weak as a creeper, and the horizon be- 
 came dim to me, and my faculties were no longer clear, 
 yet notwithstanding I took some little comfort from the 
 thought that the Blessed One would not pass away from 
 existence until at least he had left instructions as touching 
 the order." j 
 
 And the Blessed One addressed Ananda in behalf of the 
 order, saying: 6 
 
 "What, then, Ananda, does the order expect of me? I 
 have preached the truth without making any distinction 
 between exoteric and esoteric doctrine; for in respect of 
 the truth, Ananda, the Tathagata has no such thing as the 
 closed fist of a teacher, who keeps some things back. 7 
 
 "Surely, Ananda, should there be any one who harbors 
 the thought, 'It is I who will lead the brotherhood,' or, 
 'The order is dependent upon me,' he should lay down 
 instructions in any matter concerning the order. Now the 
 Tathagata, -Ananda, thinks not that it is he who should lead 
 the brotherhood, or that the order is dependent upon him. 8 
 
 "Why, then, should the Tathagata leave instructions in 
 any matter concerning the order? 9 
 
 "I am now grown old, O Ananda, and full of years; my 
 journey is drawing to its close, I have reached the sum of 
 my days, I am turning eighty years of age. 10 
 
 "Just as a worn-out cart can not be made to move along 
 without much difficulty, so the body of the Tathagata can 
 only be kept going with much additional care. 11 
 
 "It is only, Ananda, when the Tathagata, ceasing to 
 
attend to any outward thing, becomes plunged in that 
 devout meditation of heart which is concerned with no 
 bodily object, it is only then that the body of the Tatha- 
 gata is at ease. ii 
 
 "Therefore, O Ananda, be ye lamps unto yourselves. 
 Rely on yourselves, and do not rely on external help. 13 
 
 "Hold fast to the truth as a lamp. Seek salvation alone 
 in the truth. Look not for assistance to any one besides 
 yourselves. 14 
 
 "And how, Ananda, can a brother be a lamp unto him- 
 self, rely on himself only and not on any external help, 
 holding fast to the truth as his lamp and seeking salvation 
 in the truth alone, looking not for assistance to any one 
 besides himself? 15 
 
 "Herein, O Ananda, let a brother, as he dwells in the 
 body, so regard the body that he, being strenuous, thought- 
 ful, and mindful, may, whilst in the world, overcome the 
 grief which arises from the body's cravings. 16 
 
 "While subject to sensations let him continue so to 
 regard the sensations that he, being strenuous, thoughtfiil, 
 and mindful, may, whilst in the world, overcome the grief 
 which arises from the sensations. 17 
 
 "And so, also, when he thinks or reasons, or feels, let 
 him so regard his thoughts that being strenuous, thought- 
 ful, and mindful he may, whilst in the world, overcome 
 the grief which arises from the craving due to ideas, or to 
 reasoning, or to feeling. 18 
 
 "Those who, either now or after I am dead, shall be 
 lamps unto themselves, relying upon themselves only and 
 not relying upon any external help, but holding fast to 
 the truth as their lamp, and seeking their salvation in the 
 truth alone, and shall not look for assistance to any one 
 besides themselves, it is they, Ananda, among my bhikkhus, 
 who shall reach the very topmost height! But they must 
 be anxious to learn." ip 
 
 234 
 
XCIV. 
 THE BUDDHA ANNOUNCES HIS DEATH. 
 
 Said the Tathagata to Ananda: "In former years, Ananda, 
 Mara, the Evil One, approached the holy Buddha three 
 times to tempt him. i 
 
 "And now, Ananda, Mara, the Evil One, came again to- 
 day to the place where I was, and, standing beside me, 
 addressed me in the same words as he did when I was 
 resting under the shepherd's Nigrodha tree on the bank of 
 the Neranjara river: 'Be greeted, thou Holy One. Thou 
 hast attained the highest bliss and it is time for thee to 
 enter into the final Nirvana.' 2 
 
 "And when Mara had thus spoken, Ananda, I answered 
 him and said: 'Make thyself happy, O wicked one; the final 
 extinction of the Tathagata shall take place before long.' " 3 
 
 And the venerable Ananda addressed the Blessed One 
 and said: "Vouchsafe, Lord, to remain with us, O Blessed 
 One! for the good and the happiness of the great multi- 
 tudes, out of pity for the world, for the good and the gain 
 of makind!" 4 
 
 Said the Blessed One: "Enough now, Ananda, beseech 
 not the Tathagata!" 5 
 
 And again, a second time, the venerable Ananda besought 
 the Blessed One in the same words. And he received from 
 the Blessed One the same reply. 6 
 
 And again, the third time, the venerable Ananda besought 
 the Blessed One to live longer; and the Blessed One said: 
 "Hast thou faith, Ananda?" 7 
 
 Said Ananda: "I have, my Lord!" 8 
 
 And the Blessed One, seeing the quivering eyeUds of 
 Ananda, read the deep grief in the heart of his beloved 
 disciple, and he asked again: "Hast thou, indeed, faith, An- 
 anda?" 9 
 
 And Ananda said: "I have faith, my Lord." 10 
 
 ^35 
 
Than the Blessed One continued: "If thou hast faith, 
 Ananda, in the wisdom of the Tathagata, why, then, Ananda, 
 dost thou trouble the Tathagata even until the third time? 
 Have I not formerly declared to you that it is in the very 
 nature of all compound things that they must be dissolved 
 again. We must separate ourselves from all things near and 
 dear to us, and must leave them. How then, Ananda, can 
 it be possible for me to remain, since everything that is 
 born, or brought into being, and organized, contains within 
 itself the inherent necessity of dissolution? How, then, can 
 it be possible that this body of mine should not be dissolv- 
 ed? No such condition can exist! And this mortal exi- 
 stence, O Ananda, has been relinquished, cast away, re- 
 nounced, rejected, and abandoned by the Tathagata." ii 
 
 And the Blessed One said to Ananda: "Go now, Ananda, 
 and assemble in the Service Hall such of the brethren as 
 reside in the neighborhood of Vesali." i z 
 
 Then the Blessed One proceeded to the Service HaU, 
 and sat down there on the mat spread out for him. And 
 when he was seated, the Blessed One addressed the breth- 
 ren, and said: 13 
 
 "O brethren, ye to whom the truth has been made 
 known, having thoroughly made yourselves masters of it, 
 practise it, meditate upon it, and spread it abroad, in order 
 that pure religion may last long and be perpetuated, in order 
 that it may continue for the good and happiness of the 
 great multitudes, out of pity for the world, and to the good 
 and gain of all living beings! 14 
 
 "Star-gazing and astrology, forecasting lucky or unfortun- 
 ate events by signs, prognosticating good or evil, all these 
 are things forbidden. ij 
 
 "He who lets his heart go loose without restraint shall 
 not attain Nirvana; therefore, must we hold the heart in 
 check, and retire from worldly excitements and seek tran- 
 quillity of mind. i<j 
 
 23<5 
 
"Eat your food to satisfy your hunger, and drink to sa- 
 tisfy you thirst. Satisfy the necessities of life like the but- 
 terfly that sips the flower, without destroying its fragrance 
 or its texture. 17 
 
 "It is through not understanding and grasping the four 
 truths, O brethren, that we have gone astray so long, and 
 wandered in this weary path of transmigrations, both you 
 and I, until we have found the truth. 18 
 
 "Practise the earnest meditations I have taught you. Con- 
 tinue in the great struggle against sin. Walk steadily in 
 the roads of saintship. Be strong in moral powers. Let 
 the organs of your spiritual sense be quick. When the 
 seven kinds of wisdom enlighten your mind, you will find 
 the noble, eightfold path that leads to Nirvana. 19 
 
 "Behold, O brethren, the final extinction of the Tatha- 
 gata will take place before long. I now exhort you, saying: 
 'All component things must grow old and be dissolved 
 again. Seek ye for that which is permanent, and work 
 out your salvation with diligence.'" zo 
 
 XCV. 
 CHUNDA, THE SMITH. 
 
 And the Blessed One went to Pava. i 
 
 When Chunda, the worker in metals, heard that the Blessed 
 One had come to Pava and was staying in his mango grove, 
 he came to the Buddha and respectfully invited him and 
 the brethren to take their meal at his house. And Chunda 
 prepared rice-cakes and a dish of dried boar's meat. 2 
 When the Blessed One had eaten the food prepared by 
 Chunda, the worker in metals, there fell upon him a dire 
 sickness, and sharp pain came upon him even unto death. 
 
 237 
 
But the Blessed One, mindful and self-possessed, bore it 
 without complaint. 3 
 
 And the Blessed One addressed the venerable Ananda, 
 and said: "Come, Ananda, let us go on to Kusinara." 4 
 
 On his way the Blessed One grew tired, and he went 
 aside from the road to rest at the foot of a tree, and said: 
 "Fold the robe, I pray thee, Ananda, and spread it out for 
 me. I am weary, Ananda, and must rest awhile!" 5 
 
 "Be it so, Lord!" said the venerable Ananda; and he 
 spread out the robe folded fourfold. 6 
 
 The Blessed One seated himself, and when he was seated 
 he addressed the venerable Ananda, and said: "Fetch me 
 some water, I pray thee, Ananda. I am thirsty, Ananda, 
 and would drink." 7 
 
 When he had thus spoken, the venerable Ananda said to 
 the Blessed One: "But just now. Lord, five hundred carts 
 have gone across the brook and have stirred the water; but 
 a river, O Lord, is not far off. Its water is clear and pleas- 
 ant, cool and transparent, and it is easy to get down to 
 it. There the Blessed One may both drink water and cool 
 his limbs." 8 
 
 A second time the Blessed One addressed the venerable 
 Ananda, saying: "Fetch me some water, I pray thee Ananda, 
 I am thirsty, Ananda, and would drink." 9 
 
 And a second time the venerable Ananda said: "Let us 
 go to the river." . 10 
 
 Then the third time the Blessed One addressed the 
 venerable Ananda, and said: "Fetch me some water, I 
 pray thee, Ananda, I am thirsty, Ananda, and would 
 drink." 1 1 
 
 "Be it so. Lord!" said the venerable Ananda in assent to 
 the Blessed One; and, taking a bowl, he went down to 
 the streamlet. And lo! the streamlet, which, stirred up by 
 wheels, had become muddy, when the venerable Ananda 
 came up to it, flowed clear and bright and free from 
 
 Z38 
 
all turbidity. And he thought: "How wonderftil, how 
 marvelous is the great might and power of the Tatha- 
 gata!" u 
 
 Ananda brought the water in the bowl to the Lord, 
 saying: "Let the Blessed One take the bowl. Let the 
 Happy One drink the water. Let the Teacher of men and 
 gods quench his thirst." 15 
 
 Then the Blessed One drank of the water. 14 
 
 Now, at that time a man of low caste, named Pukkusa, 
 a young Malla, a disciple of Alara Kalama, was passing along 
 the high road from Kusinara to Pava. 15 
 
 And Pukkusa, the young Malla, saw the Blessed One 
 seated at the foot of a tree. On seeing him, he went up 
 to the place where the Blessed One was, and when he had 
 come there, he saluted the Blessed One and took his seat 
 respectfully on one side. Then the Blessed One instructed, 
 edified, and gladdened Pukkusa, the young Malla, with re- 
 ligious discourse. 16 
 
 Aroused and gladdened by the words of the Blessed 
 One, Pukkusa, the young Malla, addressed a certain man 
 who happened to pass by, and said: "Fetch me, I pray 
 thee, my good man, two robes of cloth of gold, burnished 
 and ready for wear." 17 
 
 "Be it so, sir!" said that man in assent to Pukkusa, the 
 young Malla; and he brought two robes of cloth of gold, 
 burnished and ready for wear. 18 
 
 And the Malla Pukkusa presented the two robes of cloth 
 of gold, burnished and ready for wear, to the Blessed One, 
 saing: "Lord, these two robes of burnished cloth of gold 
 are ready for wear. May the Blessed One show me favor 
 and accept them at my hands!" 19 
 
 The Blessed One said: "Pukkusa, robe me in one, and 
 Ananda in the other." ^o 
 
 And the Tathagata's body appeared shining like a flame, 
 and he was beautiful above all expression. 21 
 
 239 
 
And the venerable Ananda said to the Blessed One: 
 "How wonderful a thing is it, Lord, and how marvellous, 
 that the color of the skin of the Blessed One should be so 
 clear, so exceedingly bright! When I placed this robe of 
 burnished cloth of gold on the body of the Blessed One, 
 lo! it seemed as if it had lost its splendor!" %x 
 
 The Blessed One said: "There are two occasions on 
 which a Tathagata's appearance becomes clear and exceed- 
 ing bright. In the night, Ananda, in which a Tathagata 
 attains to the supreme and perfect insight, and in the night 
 in which he passes finally away in that utter passing away 
 which leaves nothing whatever of his earthly existence to 
 remain." 2 3 
 
 And the Blessed One addressed the venerable Ananda, 
 and said: "Now it may happen, Ananda, that some one 
 should stir up remorse in Chunda, the smith, by saying: 'It 
 is evil to thee, Chunda, and loss to thee, that the Tathagata 
 died, having eaten his last meal from thy provision,' Any 
 such remorse, Ananda, in Chunda, the smith, should be 
 checked by saying: 'It is good to thee, Chunda, and gain 
 to thee, that the Tathagata died, having eaten his last meal 
 from thy provision. From the very mouth of the Blessed 
 One, O Chunda, have I heard, firom his own mouth have I 
 received this saying, "These two offerings of food are of 
 equal fruit and of much greater profit than any other: the 
 offerings of food which a Tathagata accepts when he has 
 attained perfect enlightenment and when he passes away 
 by the utter passing away in which nothing whatever of 
 his earthly existence remains behind— these two oiferings 
 of food are of equal fruit and of equal profit, and of much 
 greater fimit and much greater profit than any other. There 
 has been laid up by Chunda, the smith, a karma redounding 
 to length of life, redounding to good birth, redounding to 
 good fortune, redounding to good fame, redounding to the 
 inheritance of heaven and of great power." In this way, 
 
Ananda, should be checked any remorse in Chunda, the 
 smith." 24 
 
 Then the Blessed One, perceiving that death was near, 
 uttered these words: "He who gives away shall have real 
 gain. He who subdues himself shall be free, he shall cease 
 to be a slave of passions. The righteous man casts off evil; 
 and by rooting out lust, bitterness, and illusion, do we 
 reach Nirvana." 2j 
 
 XCVI. 
 METTEYYA. 
 
 The Blessed One proceeded with a great company of 
 the brethren to the sala grove of the Mallas, the Upavattana 
 of Kusinara on the further side of the river Hiranfiavati, 
 and when he had arrived he addressed the venerable Ananda, 
 and said: "Make ready for me, I pray you, Ananda, the 
 couch with its head to the north, between the twin sala 
 trees. I am weary, Ananda, and wish to lie down." i 
 
 "Be it so. Lord!" said the venerable Ananda, and he 
 spread a couch with its head to the north, between the 
 twin sala trees. And the Blessed One laid himself down, 
 and he was mindfiil and self-possessed. 2 
 
 Now, at that time the twin sala trees were full of bloom 
 with flowers out of season; and heavenly songs came waft- 
 ed from the skies, out of reverence for the successor of 
 the Buddhas of old. And Ananda was filled with wonder 
 that the Blessed One was thus honored. But the Blessed 
 One said: "Not by such events, Ananda, is the Tathagata 
 rightly honored, held sacred, or revered. But the brother 
 or the sister, the devout man or the devout woman, who 
 continually fulfils all the greater and the lesser duties, walk- 
 ing according to the precepts, it is they who rightly honor, 
 
 16 241 
 
hold sacred, and revere the Tathagata with the worthiest 
 homage. Therefore, O Ananda, be ye constant in the 
 fulfilment of the greater and of the lesser duties, and walk 
 according to the precepts; thus, Ananda, will ye honor the 
 Master." 3 
 
 Then the venerable Ananda went into the vihara, and 
 stood leaning against the doorpost, weeping at the thought: 
 "Alas! I remain still but a learner, one who has yet to work 
 out his own perfection. And the Master is about to pass 
 away from me — he who is so kind!" 4 
 
 Now, the Blessed One called the brethren, and said: 
 "Where, O brethren, is Ananda?" 5 
 
 And one of the brethren went and called Ananda. And 
 Ananda came and said to the Blessed One: "Deep darkness 
 reigned for want of wisdom; the world of sentient crea- 
 tures was groping for want of light; then the Tathagata lit 
 up the lamp of wisdom, and now it will be extinguished 
 again, ere he has brought it out." 6 
 
 And the Blessed One said to the venerable Ananda, as 
 he sat there by his side: 7 
 
 "Enough, Ananda! Let not thy self be troubled; do not 
 weep! Have I not already, on former occasions, told you 
 that it is in the very nature of all things most near and 
 dear unto us that we must separate from them and leave 
 them? 8 
 
 "The foohsh man conceives the idea of 'self,' the wise 
 man sees there is no ground on which to build the idea 
 of 'self,' thus he has a right conception of the world and 
 well concludes that all compounds amassed by sorrow will 
 be dissolved again, but the truth will remain. 9 
 
 "Why should I preserve this body of flesh, when the 
 body of the excellent law will endure? I am resolved; 
 having accomplished my purpose and attended to the work 
 set me, I look for rest! 10 
 
 "For a long time, Ananda, thou hast been very near to 
 
 242 
 
'4§ 
 
 0,KjP6Tir.y, 
 
me by thoughts and acts of such love as never varies and 
 is beyond all measure. Thou hast done well, Ananda! Be 
 earnest in effort and thou too shalt soon be free from the 
 great evils, from sensuality, from selfishness, from delusion, 
 and from ignorance!" ir 
 
 And Ananda, suppressing his tears, said to the Blessed 
 One: "Who shall teach us when thou art gone?" ii 
 
 And the Blessed One replied: "I am not the first Buddha 
 who came upon earth, nor shall I be the last. In due time ; 
 another Buddha will arise in the world, a Holy One, a i 
 supremely enlightened One, endowed with wisdom in con- , 
 duct, auspicious, knowing the universe, an incomparable 
 leader of men, a master of angels and mortals. He will 
 reveal to you the same eternal truths which I have taught 
 you. He will preach his religion, glorious in its origin, glo- 
 rious at the climax, and glorious at the goal, in the spirit and 
 in the letter. He will proclaim a religious fife, wholly per- 
 fect and pure; such as I now proclaim." 13 
 
 Ananda said: "How shall we know him?" 14 
 
 The Blessed One said: "He will be known as Metteyya, 
 which means 'he whose name is kindness.'" 15 
 
 XCVII. 
 THE BUDDHA'S nNAL ENTERING INTO NIRVANA. 
 
 Then the Mallas, with their young men and maidens and 
 their wives, being grieved, and sad, and afflicted at heart, 
 went to the Upavattana, the sala grove of the Mallas, and 
 wanted to see the Blessed One, in order to partake of the 
 bliss that devolves upon those who are in the presence of 
 the Holy One. i 
 
 And the Blessed One addressed them and said: 2 
 
 "Seeking the way, ye must exert yourselves and strive 
 
 H5 
 
 y 
 
with diligence. It is not enough to have seen me! Walk 
 as I have commanded youj free yourselves from the tangled 
 net of sorrow. Walk in the path with steadfast aim. 3 
 
 "A sick man may be cured by the healing power of me- 
 dicine and will be rid of all his ailments without beholding 
 the physician. 4 
 
 "He who does not do what I command sees me in vain. 
 This brings no profit. Whilst he who lives far off from 
 where I am and yet walks righteously is ever near me. 5 
 
 "A man may dwell beside me, and yet, being disobedient, 
 be far away from me. Yet he who obeys the Dharma will 
 always enjoy the bliss of the Tathagata's presence." 6 
 
 Then the mendicant Subhadda went to the sala grove 
 of the Mallas and said to the venerable Ananda: "I have 
 heard from fellow mendicants of mine, who were deep 
 stricken in years and teachers of great experience: 'Some- 
 times and frill seldom to Tathagatas appear in the world, 
 the holy Buddhas.' Now it is said that to-day in the last 
 watch of the night, the final passing away of the samana 
 Gotama will take place. My mind is frill of uncertainty, 
 yet have I faith in the samana Gotama and trust he will be 
 able so to present the truth that I may become rid of my 
 doubts. O that I might be allowed to see the samana 
 Gotama!" 7 
 
 When he had thus spoken the venerable Ananda said to 
 the mendicant Subhadda: "Enough! friend Subhadda. Trouble 
 not the Tathagata. The Blessed One is weary." 8 
 
 Now the Blessed One overheard this conversation of the 
 venerable Ananda with the mendicant Subhadda. And the 
 Blessed One called the venerable Ananda, and said: "Ananda! 
 Do not keep out Subhadda. Subhadda may be allowed to 
 see the Tathagata. Whatever Subhadda wiU ask of me, he 
 will ask from a desire for knowledge, and not to annoy 
 me, and whatever I may say in answer to his questions, that 
 he wUl quickly understand." p 
 
 1-^6 
 
Then the venerable Ananda said to Subhadda the men- 
 dicant: "Step in, friend Subhadda; for the Blessed One gives 
 thee leave." lo 
 
 When the Blessed One had instructed Subhadda, and 
 aroused and gladdened him with words of wisdom and 
 comfort, Subhadda said to the Blessed One: n 
 
 "Glorious Lord, glorious Lord! Most excellent are the 
 words of thy mouth, most excellent! They set up that 
 which has been overturned, they reveal that which has been 
 hidden. They point out the right road to the wanderer 
 who has gone astray. They bring a lamp into the dark- 
 ness so that those who have eyes to see can see. Thus, 
 Lord, the truth has been made known to me by the Blessed 
 One and I take my refuge in the Blessed One, in the Truth, 
 and in the Order. May the Blessed One accept me as a 
 disciple and true believer, from this day forth as long as Hfe 
 endures." 1 2 
 
 And Subhadda, the mendicant, said to the venerable 
 Ananda: "Great is thy gain, fi"iend Ananda, great is thy 
 good fortune, that for so many years thou hast been sprin- 
 kled with the sprinkling of discipleship in this brotherhood 
 at the hands of the Master himself!" 1 3 
 
 Now the Blessed One addressed the venerable Ananda, 
 and said: "It may be, Ananda, that in some of you the 
 thought may arise, 'The word of the Master is ended, we 
 have no teacher more!' But it is not thus, Ananda, that 
 you should regard it. It is true that no more shall I receive 
 a body, for all future sorrow has now forever passed away. 
 But though this body will be dissolved, the Tathagata re- 
 mains. The truth and the rules of the order which I have 
 set forth and laid down for you all, let them, after I am 
 gone, be a teacher unto you. When I am gone, Ananda, 
 let the order, if it should so wish, abolish all the lesser and 
 minor precepts." ^4 
 
 Then the Blessed One addressed the brethren, and said: 
 
 ^47 
 
"There may be some doubt or misgiving in the mind of 
 a brother as to the Buddha, or the truth, or the path. Do 
 not have to reproach yourselves afterwards with the thought, 
 'We did not inquire of the Blessed One when we were 
 face to face with him.' Therefore inquire now, O brethren, 
 inquire freely." ij 
 
 And the brethren remained silent. i6 
 
 Then the venerable Ananda said to the Blessed One: 
 "Verily, I believe that in this whole assembly of the brethren 
 there is not one brother who has any doubt or misgiving 
 as to the Buddha, or the truth, or the path!" 17 
 
 Said the Blessed One: "It is out of the fullness of faith 
 that thou hast spoken, Ananda! But, Ananda, the Tathagata 
 knows for certain that in this whole assembly of the brethren 
 there is not one brother who has any doubt or misgiving 
 as to the Buddha, or the truth, or the path! For even the 
 most backward, Ananda, of all these brethren has become 
 converted, and is assured of final salvation." 18 
 
 Then the Blessed One addressed the brethren and said: 
 "If ye now know the Dharma, the cause of all suffering, 
 and the path of salvation, O disciples, will ye then say: 
 'We respect the Master, and out of reverence for the Master 
 do we thus speak?'" 19 
 
 The brethren replied: "That we shall not, O Lord." 20 
 And the Holy One continued: 21 
 
 "Of those beings who live in ignorance, shut up and con- 
 fined, as it were, in an egg, I have first broken the egg- 
 shell of ignorance and alone in the universe obtained the 
 most exalted, universal Buddhahood. Thus, O disciples, I 
 am the eldest, the noblest of beings. 22 
 
 "But what ye speak, O disciples, is it not even that 
 which ye have yourselves known, yourselves seen, your- 
 selves realised?" ij 
 Ananda and the brethren said: "It is, O Lord." 24 
 Once more the Blessed One began to speak: "Behold 
 
 248 
 
now, brethren," said he, "I exhort you, saying, 'Decay is 
 inherent in all component things, but the truth will remain 
 forever!' Work out your salvation with diligence!" This 
 was the last word of the Tathagata. Then the Tathagata 
 fell into a deep meditation, and having passed through the 
 four jhanas, entered Nirvana. 25 
 
 When the Blessed One entered Nirvana there arose, at 
 his passing out of existence, a mighty earthquake, terrible 
 and awe-inspiring: and the thunders of heaven burst forth, 
 and of those of the brethren who were not yet free from 
 passions some stretched out their arms and wept, and 
 some fell headlong on the ground, in anguish at the thought: 
 "Too soon has the Blessed One died! Too soon has the 
 Happy One passed away from existence! Too soon has 
 the Light of the world gone out!" 26 
 
 Then the venerable Anuruddha exhorted the brethren 
 and said: "Enough, my brethren! Weep not, neither lament! 
 Has not the Blessed One formerly declared this to us, that 
 it is in the very nature of all things near and dear unto 
 us, that we must separate from them and leave them, since 
 everything that is born, brought into being, and organized, 
 contains within itself the inherent necessity of dissolution? 
 How then can it be possible that the body of the Tatha- 
 gata should not be dissolved? No such condition can exist!/ 
 Those who are free from passion will bear the loss, calm 
 and self-possessed, mindful of the truth he has taught 
 us." 2 7 
 
 And the venerable Anuruddha and the venerable Ananda 
 spent the rest of the night in rehgious discourse. 28 
 
 Then the venerable Anuruddha said to the venerable 
 Ananda: "Go now, brother Ananda, and inform the Mallas 
 of Kusinara saying, 'The Blessed One has passed away: do, 
 then, whatsoever seemeth to you fit!'" 29 
 
 And when the Mallas had heard this saying they were 
 grieved, and sad, and afflicted at heart. ?o 
 
 249 
 
Then the Mallas of Kusinara gave orders to their atten- 
 dants, saying, "Gather together perfumes and garlands, and 
 all the music in Kusinara!" And the Mallas of Kusinara 
 took the perfumes and garlands, and all the musical instru- 
 ments, and five hundred garments, and went to the sala 
 grove where the body of the Blessed One lay. There they 
 passed the day in paying honor and reverence to the re- 
 mains of the Blessed One, with hymns, and music, and 
 with garlands and perfumes, and in making canopies of 
 their garments, and preparing decorative wreaths to hang 
 thereon. And they burned the remains of the Blessed One 
 as they would do to the body of a king of kings. 3 r 
 
 When the funeral pyre was lit, the sun and moon with- 
 drew their shining, the peaceful streams on every side were 
 torrent-swollen, the earth quaked, and the sturdy forests 
 shook like aspen leaves, whilst flowers and leaves fell un- 
 timely to the ground, like scattered rain, so that all Kusinara 
 became strewn knee-deep with mandara flowers raining 
 down from heaven. 31 
 
 When the burning ceremonies were over, Devaputta 
 said to the multitudes that were assembled round the 
 pyre: 33 
 
 "Behold, O brethren, the earthly remains of the Blessed 
 One have been dissolved, but the truth which he has taught 
 us hves in our minds and cleanses us from all error. 34 
 
 "Let us, then, go out into the world, as compassionate 
 and merciful as our great master, and preach to all living 
 beings the four noble truths and the eightfold path of 
 righteousness, so that all mankind may attain to a final sal- 
 vation, taking refuge in the Buddha, the Dharma, and the 
 Sangha." 3 5 
 
 And when the Blessed One had entered into Nirvana, 
 and the Mallas had burned the body with such ceremonies 
 as would indicate that he was the great king of kings, am- 
 bassadors came from all the empires that at the time had 
 
 250 
 
embraced his doctrine, to claim a share of the rehcs; and 
 the relics were divided into eight parts and eight dagobas 
 were erected for their preservation. One dagoba was erected 
 by the Mallas and seven others by the seven kings of those 
 countries, whose people had taken refiige in the Buddha. 3 6 
 
 {A-'/:a-C " 
 
 Z5I 
 
CONCLUSION. 
 
 XCVIII. 
 
 THE THREE PERSONALITIES OF THE BUDDHA. 
 
 WHEN the Blessed One had passed away into Nir- 
 vana, the disciples came together and consulted what 
 to do in order to keep the Dharma pure and uncorrupted 
 by heresies. i 
 
 And Upali rose, saying: 2 
 
 "Our great Master used to say to the brethren: 'O bhik- 
 khus! after my final entrance into Nirvana you must reve- 
 rence and obey the law. Regard the law as your master 
 The law is like unto a light that shines in the darkness, 
 pointing out the way; it is also like unto a precious jewel 
 to gain which you must shun no trouble, and be ready tc 
 bring any sacrifice, even, should it be needed, your own 
 lives. Obey the Dharma which I have revealed to you: 
 
 252 
 
follow it carefully and regard it in no way different from 
 myseE' j 
 
 "Such were the words of the Blessed One. 4 
 
 *'The law, accordingly, which the Buddha has left us as 
 a precious inheritance has now become the visible body of 
 the Tathagata. Let us, therefore, revere it and keep it 
 sacred. For what is the use of erecting dagobas for relics, 
 if we neglect the spirit of the Master's teachings ?" 5 
 
 And Anuruddha arose and said: 6 
 
 "Let us bear in mind, O brethren, that Gotama Sid- 
 dhattha has revealed the truth to us. He was the Holy One 
 and the Perfect One and the Blessed One, because the 
 eternal truth had taken abode in him. 7 
 
 "The Tathagata taught us that the truth existed before 
 he was born into this world, and will exist after he has 
 entered into the bhss of Nirvana. 8 
 
 "The Tathagata said: 9 
 
 "'The truth is omnipresent and eternal, endowed with ~ 
 excellencies innumerable, above all human nature, and in- 
 effable in its holiness.' 10 
 
 "Now, let us bear in mind that not this or that law 
 which is revealed to us in the Dharma is the Buddha, but 
 the entire truth, the truth which is eternal, omnipresent, 
 inunutable, and most excellent. 1 1 
 
 "Many regulations of the Sangha are temporary; they 
 were prescribed because they suited the occasion and were 
 needed for some transient emergency. The truth, however, 
 is not temporary. n 
 
 "The truth is not arbitrary nor a matter of opinion, but 
 canJbe^inveiiiatea'3M:1h"e„^ for the \/ 
 
 truth will find-it. i3__ 
 
 "The truth is hidden to the bhnd, but he who has the 
 me ntal~i^rieerffiF1 tfuffi:'^Tas~tr^^^ is "Bttdaia^ressence, 
 and the truth will remain the"" ultimate stan3fard by which 
 we can discern false and true doctrines. 14 
 
 -■-■-•i:jJHl!'?5W-(W'^»^" "-'"'■'' -iv- ■----. ^v-^^.i-.JX--*' --^, ■,faia^f^-'^'!vlttt&!nn-'-i 
 
 »53 
 
"Let us, then, revere the truth; let us inquire into the 
 truth and state it, and let us obey the truth. For the truth 
 is Buddha our Master, our Teacher, our Lord." 15 
 
 And Kassapa rose and said: 16 
 
 "Truly thou hast spoken well, O brother Anuruddha. 
 Neither is there any conflict of opinion on the meaning 
 of our religion. For the Blessed One possesses three per- 
 sonalities, and every one of them is of equal importance 
 to us. 17 
 
 "There is the Dharma Kaya. There is the Nirmana Kaya. 
 There is the Sambhoga Kaya. 18 
 
 "Buddha is the all-excellent truth, eternal, omnipresent, 
 and immutable. This is the Sambhoga Kaya which is in a 
 state of perfect bliss. 19 
 
 "Buddha is the aU-loving teacher assuming the shape of 
 the beings whom he teaches. This is the Nirmana Kaya, 
 his apparitional body. 20 
 
 "Buddha is the all-blessed dispensation of religion. He 
 is the spirit of the Sangha and the meaning of the commands 
 which he has left us in his sacred word, the Dharma. 
 This is the Dharma Kaya, the body of the most excellent 
 law. z I 
 
 "If Buddha had not appeared to us as Gotama Sakyamuni, 
 how could we have the sacred traditions of his doctrine? 
 And if the generations to come did not have the sacred 
 traditions preserved in the Sangha, how could they know 
 anything of the great Sakyamuni? And neither we nor 
 others would know anything about the most excellent truth 
 which is eternal, omnipresent, and immutable. 21 
 
 "Let us then keep sacred and revere the traditions; let 
 us keep sacred the memory of Gotama Sakyamuni, so that 
 people may find the truth; for he whose spiritual eye is 
 open will discover it, and it is the same to every one who 
 possesses the comprehension of a Buddha to recognize it 
 and to expound it." 13 
 
Then the brethren decided to convene a synod in Ra- 
 jagaha in order to lay down the pure doctrines of the 
 Blessed One, to collect and collate the sacred writings, and 
 to establish a canon which should serve as a source of in- 
 struction for future generations. 24 
 
 XCIX. 
 THE PURPOSE OF BEING. 
 
 Eternal verities dominate the formation of worlds and 
 constitute the cosmic order of natural laws. But when, 
 through the conflicting motion of masses, the universe was 
 illumined with blazing fire, there was no eye to see the 
 light, no ear to listen to reason's teachings, no mind to 
 perceive the significance of being; and in the immeasurable 
 spaces of existence no place was found where the truth 
 could abide in all its glory. i 
 
 In the due course of evolution sentiency appeared and 
 sense-perception arose. There was a new reabn of being, 
 the realm of soul-life, fiill of yearning, with powerful pas- 
 sions and of unconquerable energy. And the world split 
 in twain: there were pleasures and pains, self and notself, 
 friends and foes, hatred and love. The truth vibrated 
 through the world of sentiency, but in all its infinite po- 
 tentialities no place could be found where the truth could 
 abide in all its glory. 2 
 
 And reason came forth in the struggle for life. Reason 
 began to guide the instinct of self, and reason took the 
 sceptre of the creation and overcame the strength of the 
 brutes and the power of the elements. Yet reason seemed 
 to add new fuel to the flame of hatred, increasing the tur- 
 moil of conflicting passions; and brothers slew their brothers 
 
 ^55 
 
for the sake of satisfying the lust of a fleeting moment. 
 And the truth repaired to the domains of reason, but in 
 all its recesses no place was found where the truth could 
 abide in all its glory. ? 
 
 Now reason, as the helpmate of self, implicated all living 
 beings more and more in the meshes of lust, hatred, and 
 envy, and from lust, hatred, and envy the evils of wrong- 
 doing originated. Men broke down under the biirdens of 
 life, until the savio\ir appeared, the great Buddha, the Holy 
 Teacher of men and gods. 4 
 
 And the Buddha taught men the right use of sentiency, 
 and the right application of reason; and he taught men to 
 see things as they are, without illusions, and they learned 
 to act according to truth. He taught righteousness and 
 thus changed rational creatures into humane beings, just, 
 kind-hearted, and faithful. And now at last a place was 
 found where the truth might abide in all its glory, and this 
 place is the heart of mankind. 5 
 
 Buddha, O Blessed One, O Holy One, O Perfect One, 
 thou hast revealed the truth, and the truth has appeared 
 upon earth and the kingdom of truth has been founded. 6 
 
 There is not room for truth in space, infinite though 
 it be. 7 
 
 There is not room for truth in sentiency, neither in its 
 pleasures nor in its pains; sentiency is the first footstep 
 of truth, but there is not room in it for the truth, though 
 sentiency may beam with the blazing glow of beauty and 
 life. 8 
 
 Neither is there any room for truth in rationality. Ra- 
 tionality is a two-edged sword and serves the purpose of 
 love equally as well as the purpose of hatred. Rationality- 
 is the platform on which the truth standeth. No truth 
 is attainable without reason. Nevertheless, in mere ratio- 
 nality there is no room for truth, though it be the instru- 
 ment that masters the things of the world. j> 
 
 256 
 
The throne of truth is righteousness; and love and justice 
 and good- will are its ornaments. lo 
 
 Righteousness is the place in which truth dwells, and 
 here in the hearts of mankind aspiring after the realization 
 of righteousness, there is ample space for a rich and ever 
 richer revelation of the truth. 1 1 
 
 This is the Gospel of the Blessed One. This is the 
 revelation of the Englightened One. This is the bequest 
 of the Holy One. i ^ 
 
 Those who accept the truth and have faith in the truth, 
 take reftige in the Buddha, the Dharma, and the Sangha. i j 
 
 Receive us, O Buddha, as thy disciples from this day 
 hence, so long as our Ufe lasts. 14 
 
 Comfort, O holy Teacher, compassionate and all-loving, 
 the afflicted and the sorrow-laden, illumine those who go 
 astray, and let us all gain more and more in comprehension 
 and in holiness. ly 
 
 Thejruth^is_^,e._jend_jaiuL-ai^^ the 
 
 worlds originate , so that the-trudi miay come and dwell 
 therein. 1 6 
 
 Those who fail to aspire for the truth have missed the 
 purpose of life. 17 
 
 Blessed Is^he who rests in the truth, „j&jr-. all things will 
 pass away, but the truth abideth forever. i8 
 
 The world is built for the truth, but false combinations 
 of thought misrepresent the true state of things and bring 
 forth errors. ^9 
 
 Errors can be fashioned as it pleases those who cherish 
 them; therefore they are pleasant to look upon, but they 
 are unstable and contain the seeds of dissolution. 20 
 
 Truth cannot be fashioned. Truth is one and the same; 
 it is immutable. ^^ 
 
 Truth is above the power of death; it is omnipresent, 
 eternal, and most glorious. ^^ 
 
 17 
 
 ^57 
 
C Illusions, errors, andjies^re the daughters of Mara, and 
 ) great power is given unto thenr~to~seduce the minds of 
 / men and lead them astray upon the path of evil. 2 j 
 
 ( The nature of rlplnsinns^ ^rrnrgj ^pfl lipg is A^thj and 
 
 wrong-doing 'is"tHe way to perdition. 24 
 
 DelusionSj^gmjES^ and lies are like huge, gaudy vessels, 
 the rafters of, which are rotten "ffid^^WOTffie^nTlinH"^^ 
 j who embark in them are fated to be shipwrecked. 25 
 
 There are many who "say: "Comeerror, be i9iou my 
 guide," and when they are caught in the meshes of selfish- 
 ness, lust, and evil desires, misery is begot. i6 
 
 Yet does-all-life-yearn f br, the truth^ nd the truth only 
 can cure^ur diseases and ^ive peace to ourlmrest. 27 
 
 Truth is the essence of life, for truth endureth beyond 
 the death of the body. Truth is eternal and will still 
 remain even though heaven and, gartjr"shairpassaway^ 28 
 
 There are not different truths in the world, for truth is 
 one and the same at all times and in every place. 29 
 
 Truth teaches us the noble eightfold path of righteous- 
 \ ness, and it is a straight path easily found by the truth- 
 loving. Happy are those who walk in it.] ^^Xs© 
 
 C. 
 THE PRAISE OF ALL THE BUDDHAS. 
 
 All the Buddhas are wonderftil and glorious. 
 
 There is not their equal upon earth. 
 
 They reveal to us the path of life. 
 
 And we hail their appearance with pious reverence. 
 
 All the Buddhas teach the same truth. 
 
 They point out the path to those who go astray. 
 
 2j8 
 
The Truth is our hope and comfort. 
 We gratefully accept its illimitable light. 
 
 All the Buddhas are one in essence, 
 Which is omnipresent in all modes of being, 
 Sanctifying the bonds that tie all souls together, 
 And we rest in its bliss as our final refuge. 
 
 17* 
 
 i59 
 
TABLE OF REFERENCE. 
 
 THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCES 
 
 PARALLELISMS 
 
 CHAPTER AND VERSE 
 
 
 
 I-III 
 
 EA 
 
 
 Descent from heaven 
 
 (LV. 
 
 Klopstock's Messias 
 Gesang I. 
 
 omitted 
 
 rGva. Ill — V 
 
 IV 
 
 Fo, vv. I — 147 
 
 IV, 6 
 
 BSt,p. 64 
 
 /Mark vii, 31, 37 
 Matth. XI, y 
 
 IV, 9 
 
 Fo, vv. 22—14 
 
 Matth. 11, I 
 
 IV, I a 
 
 Fo, vv. 39—40 
 
 Luke II, 36 
 
 rv, 17 
 
 RB 150; RHB yi 
 
 Pseudo Matth. 1 3 
 
 IV, 17 
 
 -fo, V. 147 
 
 Luke II, ji 
 
 Omitted 
 
 RHB, pp. 103 — 108 . . . 
 
 Matth. II, 16 
 
 V 
 
 HM,p. 156; RB,p. 83; 
 rGya, xii 
 
 
 
 Fo vv. iji- 1 j6 
 
 Luke II, 46—47 
 
 V, 9 
 
 f 0, i>. 1 64 
 
 Matth. Ill, 16 
 
 VI 
 
 Fo, vv. 191—311 
 
 
 VI, 19-10 
 
 (BSt,pp. 79-80 1 
 
 \RB,P.z3 J 
 
 Luke XI, 17—18 
 
 VII 
 
 f(7,W. 335-417 
 
 
 VII, 7 
 
 BSt,p. s-6 
 
 
 i6o 
 
THE GOSPEL 
 
 OF BUDDHA 
 
 CHAPTER AND VERSE 
 
 SOURCES 
 
 PARALLELISMS 
 
 VII, 18-19 
 VII, 23-14 
 
 VIII 
 
 vm, I J 
 
 IX 
 
 IX, 6 
 
 IX, 14 
 IX, ij 
 IX, 16 
 X 
 
 x,4, y 
 
 X, II 
 
 XI 
 [See LXXXK, i— 6] 
 
 XII 
 XII, 8 
 
 XII, ii-ij 
 
 XII, 16 
 XII, 20 
 
 BSt.p. 18 
 BSt,p. 84 
 
 Fo, vv. 778—918 
 
 DP, V. 178 
 
 Fo, vv, 919-1035' 
 
 Cf. "Arada and Udraka" 
 in Rhys Davids's Dia- 
 logue 
 
 MV. I, 6, $$36-38 
 [SB, xm,p. loo] 
 
 ^M,pp. 83—86 
 
 QKM,p.in 
 
 QKM,p. Ill 
 
 Fo, vv. 1 000 — 1023 
 
 SN,vv. 42y, 439 • ■ • • 
 
 SN, V. 44? 
 
 Fo, V. 1024 : . 
 
 Fo, vv. 1222— 1224 . . . 
 
 Fo. vv. 1026 — 1 1 10 ... . 
 
 Fo, vv. I II I — 1 199 
 iZKM,p. 79 
 1 SDP, VII [Sfi, XXI, />. 1 71] 
 [SDP, ui [SB, XXI, p. 90] 
 
 MV,i,6§§ 19-28 
 
 Cf. Old, G,pp. 227—228, 
 Old, E,p. 211 
 
 RbDB,pp. 106—107 
 
 BSt,pp. 103—104 
 a. DP, pp. 153-1^4 
 
 Dh,p. 12 
 
 rGytf, 3yy 
 
 1: 
 
 ( Matth. XXIV, 3 f 
 \ Luke XXI, 33 
 ^ Luke XVI, 1 7 
 Luke IV, J— 8 [See also 
 
 Matth. IV, I —7 and 
 
 Mark i, 1 3] 
 
 Compare the results 
 of modern psycho- 
 logy 
 
 Evolution theory 
 
 {Luke IV, 2—4 
 John III, 46 
 {Luke VII, 19 
 Matth. II, 3 
 I Luke IV, 2 
 Matth. IV, I—', 
 Mark i, 1 3 
 
 Matth. V, 3— 1 1 
 
 161 
 
THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCES 
 
 PARALLEUSMS 
 
 CHAPTER AND VERSE 
 
 
 
 XIII 
 
 MV, I, 4 
 
 
 XIV 
 
 MV, I, y 
 
 
 XIV, 2 
 
 MV, I, 3, 5 4 
 
 
 XIV, 14 
 
 MPN, III, 44, 4y 
 Cf. PF,A87 
 
 
 XV 
 
 Fo, vv. 1200—1217 
 MV, I, 6, §§ 1-9 
 
 
 XVI 
 
 Fo, vv. 1217— 1279 
 MV,i,6,§$ 10-47 
 
 
 XVI, y 
 
 SN, V. 248 
 
 
 XVI, 6 
 
 RhDBp. 131 
 
 
 XVI, 7 
 
 5N, V. 241 
 
 Matth. XV, 1 
 
 XVII 
 
 MV,i,6,§ 10-47 
 
 
 XVII, IO-I2 
 
 SatnyuttakaNikaya, vol. ui, 
 fol. si, quoted by OW, 
 G, 3^4; Old, E, p. 339 
 
 
 XVII, 13-18 
 
 tMV,i, 11 
 /=», vv. 1297—1300 .... 
 
 Luke IX, 1—6 
 Luke X, 1—24 
 
 XVII, 15 
 
 QKM,p. 264 
 
 Matth. V, 16 
 
 
 QKM,p. i66 
 
 Matth. VII, 6 
 
 XVIII 
 
 ■Mf^, I, 7, 8, 9 1 
 
 Fo, vv. 1280— 1296 ... .J 
 
 John m, 2 
 
 XVIII, 8 
 
 Fo, vv. 1289—1290 .... 
 
 
 XVIII, 10 
 
 Fo, V. 1292 
 
 
 XIX 
 
 /b, VV. 1300—1334 
 MF, I, 20—21 
 
 
 XX 
 
 Fo,vv. 1335'— 1379 
 
 iWF, 1, 22 
 
 SN, V. 148 
 
 A/?«/» S«««. [An often 
 
 
 XX, 19-20 
 
 quoted sentence. RhD 
 B,p.io9, Hardy, "Le- 
 gends and Theories of 
 the Buddhas,"/- m 
 
 
 XX, 23 
 
 RhDB,p. 62 
 
 
 XX, 28 
 
 Fo, V. 1733 
 
 
 i6i 
 
THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCES 
 
 PARALLELISMS 
 
 CHAPTER AND VERSE 
 
 
 
 
 
 Matth. XXI, I— 11 
 
 XXI 
 
 Fo, w. 1380— 1381 .... 
 
 MF, 1, 22,55 ly— 18. . . 
 
 Mark xi, i— 10 
 Luke XIX, 28—38 
 John XII, 12—15 
 
 XXII 
 
 Fo, vv. 1382— 143 1 
 
 
 MFi, 23-24, W,p.%9 
 
 
 
 
 Matth. XXI, 9 
 
 XXII, 3-5 
 
 MV,i, 23,55 13—14 . • 
 
 Mark xi, 9 
 John xu, 1 3 
 
 XXIII 
 
 Fo, vv. 1432— 149? 
 
 
 XXIII, 10-20 
 
 EA, 
 
 
 XXIV 
 
 Fo vv. 1496—1521 
 
 
 XXV, 4 
 
 Fo, vv. I J 16— 15:17 ■ . . • 
 
 Acts XX, 3 5 
 
 XXV 
 
 Fo, vv. 1522—1533 
 1611— 1671 
 
 
 XXVI, 1-7 
 
 A N III- 1^4- 
 
 Compare the results 
 of modern psycho- 
 
 rfA^T, ua, *JT ......... 
 
 
 US,p. 112 
 
 logy 
 
 XXVI, 8—1 3 
 
 
 
 
 W, p. XIV 
 
 Fo, vv. 1 534- 1610 
 
 
 XXVII 
 
 \h.M,p. 204 
 
 
 XXVIII 
 
 JHM,p. 203 et seqq. 
 \BSt,pp. 12S— 126 
 iMV,i, 54 
 
 
 XXIX 
 
 \hM, 208—209 
 
 
 XXX 
 
 MF;vm,23— 36 [SB,xvii, 
 pp. 193-194] 
 
 
 XXXI 
 
 Fo vv. 1672— 1673 
 
 
 XXXII 
 
 HM,pp. 353-354 
 
 
 XXXII, 4-6 
 
 W',/'/'. 443-444 
 f 5 ^2 s ] 
 
 
 XXXIII 
 
 |Fo, vv. 1757— 1766 . . . . > 
 
 RP * Tf 5 1 
 
 Matth. V, 28 
 
 
 ■Oi^,^. 133 7 
 
 [fb OT. 1762— 17*^3 • • • • 
 
 Eph. VI, 13-17 
 
 XXXIII, 9-1 1 
 
 ' 
 
 [ Mark ix, 47 
 
 
 P/i IJTJ 1*7^5 
 
 Matth. V, 29 
 
 
 ± Uy VV* l/V^ *'•'•*»' 
 
 Matth. xvui, 9 
 
 263 
 
THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCES 
 
 PARALLELISMS 
 
 CHAPTER AND VERSE 
 
 
 
 XXXIV 
 
 MV,viii, I J. [SB, XVII, 
 pp. 219-225.] 
 
 
 XXXIV, 24 
 
 Bet. *, 2 1 1 
 
 ■ Luke vm, 2 
 
 [Last part of the verse.] 
 
 "S J jf'^^^ 
 
 Matth. xiii, 24—27 
 
 XXXV 
 
 MV,ii 
 
 
 XXXVI 
 
 MV, X, I, 2, 5 1—2; $20 
 C, vol. III,/. 139 
 
 
 XXXVII 
 
 MV, X, y-6, 2 % 3-20 
 
 
 XXXVIII 
 
 MV, V, 4 
 
 
 XXXVIII, 3 
 
 BSt,p. 311 
 
 
 XXXVIII, s 
 
 ilf F, V, 4, 1. [55, xvu. 
 
 
 
 A 18.] 
 
 Matth. V, 46—47 
 
 XXXIX 
 
 {Fo, vv. 1713— 1734 
 \HM,pp. 337-340 
 
 
 XXXIX, 4 
 
 5S*, /. 200 
 
 
 XXXIX, 7 
 
 DP, x>. 227; SB,x,p.s& 
 
 
 
 (cf. C/i-D,/). 122) 
 
 Matth. XI, 16, 19 
 
 XL 
 
 f Fi xviii, XX 
 \w,pp. 184—186 
 
 
 XLI 
 
 MV, VI, 29. [SB, XVII, 
 pp. 104— I oy.] 
 [ Metta Sutta 
 
 
 XLI, 12-13 
 
 \ SN, V. 148. [Cf. RhDB, 
 { P- 1 09-] 
 
 
 XLII 
 
 RB,pp.6S-69.[Cf.RhD 
 
 
 
 B, p. 71 and Old, G, 
 
 Mark iii, 14 
 
 
 376-378.] 
 
 Luke IX, 2 
 
 
 Bfft. 212 
 
 Matth. XIII, 3 et seq. 
 
 
 '^S 1 ^ *■ *• ••••••••••• 
 
 Mark iv, 3—20 
 
 XLIV 
 
 rpN,/). 129 
 
 
 XLV 
 
 TPN, pp. 22—23 and 
 
 
 XLVI 
 
 S42S, 4 
 
 
 XLVII 
 
 SDP, X, xni, xxvii 
 
 
 XLVII, 23 
 
 SDP, XXIV, 21. [SB, XXI, 
 p. 416.] 
 
 
 XL VIII 
 
 DP in SB, X 
 
 
 2^4 
 
THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCFS 
 
 PARALLEUSMS 
 
 CHAPTER AND VERSE 
 
 
 
 XLVIII, 36-37 
 
 DP,v.s 
 
 Matth. V, 44 
 
 XLVIII, 46 
 
 SN, vv. 784—785, 88y— 
 888,834. [SB,x, 149, 
 
 
 
 iy9, 169.] 
 
 Matth. XI, 19—30 
 
 XLVIII, 47 
 XLVIII, SS 
 
 DP, V. z-js 
 
 II Cor. vu, 7 
 
 DP,v. 387 
 
 
 XLDC 
 
 Sfi, XI, /jO. IJ7— 203 
 
 
 XLIX, 17 
 
 SB, XI, pp. 173-174 • • ■ 
 
 Matth. XV, 14 
 
 L 
 
 SSP,pp. 297—320. [Cf. 
 ^i&Dfi, I43-] 
 
 
 LI 1-14 1 
 
 MF, VI, 31. [S5, XVII, 
 
 
 LI, 3 1-3 J J 
 
 />/. 108— 113.] 
 
 
 LI, iy-30 
 
 EA[c{.QKM,pp.iS4- 
 2J7] 
 
 
 TIT 
 
 £^ [cf. CBS,/. IS and 
 also MF, v] 
 
 
 LIII 
 
 Compiled from HM, pp. 
 28oetseq., Fo,v,i682, 
 1683, W, p. 239, and 
 QKM, pass. 
 
 
 Lin, 18— 23a 
 
 QKM,p. 120 
 
 
 LTII, 2 3* 
 
 QKM, p. 148 
 
 John III, 8 
 
 LIII, 16-17 
 
 Q ATM,/.. 67 
 
 
 LIII, 29—32 
 
 QKM, pp. 13-Tit 
 
 
 LIII, 47-y9 
 
 QKM, pp. 63, 83-86 
 
 
 LIII, S3 
 
 US and PF, motto 
 
 
 LIV, 1-2 
 
 /*<>, vu. 1108, I2l8 .... 
 
 Matth. V, 3— II 
 
 LIV, 3 
 
 Brabmajala Sutta, quoted 
 
 f John XVI, 1 6 
 [Matth. XXIV, 23 
 
 
 hy RhD, p. 99 
 
 LFV, 4 
 
 QKM, p. 114 
 
 
 LIV, s 
 
 Fo,v. 1 2 3 1 
 
 
 LFV, 6-8 
 LIV, 9 
 
 rCrva i> iTi. 
 
 Matth. XI, 28 
 
 Txjyii, y. j/n. 
 
 S42S, 16 
 
 
 
 
 f John XIV, 6 
 
 LIV, lo 
 
 QKM, p. 1 10 
 
 jjohnxviu, 37 
 
 LV 
 
 SDP,V 
 
 
 LVI 
 
 Maba Rahula Sutta 
 
 
 2^5 
 
THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCES 
 
 PARALLEUSMS 
 
 CHAPTER AND VERSE 
 
 
 
 LVII 
 
 S42S 
 
 
 LVIII 
 
 Buddhist Catena 
 \Sti, pp. J8-62; /. 25; 
 P- 147; /• 54 
 
 
 LIX 
 
 ImF,!, 3, $4[cf. 0W,£, 
 p. 118] 
 Nidhikanda Sutta, quoted 
 
 
 
 I hy RhDB,p. 127. . . . 
 
 Matth. VI, 20 
 
 LX, 7-8 
 
 RbDB,p. is6 
 
 
 LX, 11 
 
 Beal, Buddhism of China, 
 chap. XII 
 
 
 LX, 18-23 
 
 RhDB,p. 170 
 
 
 LX, 27—28 
 
 EH 
 
 
 LX, 29 
 
 8KM,p. 127 
 
 
 LX, 31 
 
 RhDBypp. iys—176 
 
 
 LX, 33 
 
 RhDB,p. 173 
 
 
 LXI 
 
 MPN, III, 22. [SB, XX, 
 p. 48-49-J 
 
 
 LXI, 3-5 
 
 ChuUavaggaix, 1—4. [SB, 
 
 
 
 XX, 301—305] 
 
 Matth. V, 1 3 
 
 LXI, 6-9 
 
 SutraDsanglun [cf.R.Sey- 
 del "Das Ev. v.Jesu in s. 
 Verb. z. Buddha-Sage'' 
 
 
 
 pp. J84-J8S] 
 
 Matth. V, 1—2 
 
 LXII 
 
 EA 
 
 
 LXIII 
 
 SeeO.C.xvii,//..3J3-354 
 
 
 LXIII, 7-9 
 
 UG, VII, 14 seq 
 
 Matth. XXV, 1 4 et seq. 
 
 LXIV 
 
 DDP,v 
 
 
 LXV 
 
 SDP, IV 
 
 Luke XV, 1 1 et seq. 
 
 LXVI 
 
 B St, pp. ill, i^^. [See 
 
 
 pi; II, 58.] 
 
 
 LXVII 
 
 BSt,pp. 315 et seq. 
 
 
 LXVIII 
 
 CbD,pp. 88-89 
 
 
 LXVm, 6 
 
 ChD 
 
 Mark xn, 42—44 
 The Story ot Dioge- 
 
 LXIX 
 
 CbD,p.^6 
 
 
 
 nes and his Lan- 
 
 
 
 tern 
 
 i66 
 
THE GOSPEL 
 
 OF BUDDHA 
 
 CHAPTER AND VERSE 
 
 SOURCES 
 
 PARALLELISMS 
 
 LXX 
 
 LXXI 
 
 LXXII 
 
 LXXIII 
 
 LXXIII, ly 
 
 LXXIV 
 
 LXXV 
 
 LXXVI 
 LXXVII 
 LXXVIII \ 
 
 LXXIX J 
 
 LXXX 
 
 LXXXI 
 
 LXXXI, 7-IO 
 
 LXXXII 
 LXXXIII 
 LXXXIII, s 
 LXXXIII, s, 6, 9 
 LXXXIV, i-H 
 
 LXXXIV, I J 
 
 LXXXV 
 
 LXXXV, 6 
 
 LXXXVI 
 
 LXXXVII 
 
 LXXXVIII 
 
 LXXXIX 
 
 XC 
 XCI 
 XCI, 6 
 
 XCII 
 
 -28 
 
 ChD,p. 134 
 
 ^gPj PP- I °7 et seq. 
 
 CbD,p. 77 
 
 BSt,p. 147 
 
 BSt 
 
 SN,pp. II— I y 
 
 SNjpp. lo et seq. 
 
 Bf,p. 2oy 
 
 HM,pp. 317—319 
 
 Jataka Tales 
 
 Bf,pp. 146 et seq. 
 Fu-Peti-Hing-tsi-King, tr. 
 by S. Beal 
 
 EA 
 
 MV, I, 14 
 
 ChD, p. 130 et seq. 
 
 BP,p. 16 
 
 ChD and SS 
 
 BP,pp. 98 et seqq 
 
 SB, x,/. 106 
 
 ChD, pp. yo— yi 
 
 ChD, cf OC No. 470 .. . 
 
 ChD, pp. 94—98 
 
 C, tip. 262 
 
 MP N, I [SB, XI, p. I et 
 seqq.] 
 {MPN,i, 19, 22 
 |MF, VI, 28 
 
 MPN,i, 16 
 
 MPN, II, 9 
 
 MPN 
 
 { MPN, 11, 12-24 
 
 I fo,w. 1749— I7y3; I7<58 
 
 I -1782 
 
 Luke XII, 20 
 
 Exodus XVII, 6 
 
 {Matth. XIII, 3 et seq. 
 Matk IV, 14 
 
 John V, y et seq. 
 
 John II, I et seq. 
 
 Matth. XXII, 30 
 
 Greek versions quot- 
 ed by Jacob H. 
 Thiesen, LKG. 
 
 Matth. V, 2y, 29 
 Rom. ui, 28 
 
 I Cor. ly, yy 
 
 167 
 
THE GOSPEL 
 
 
 
 OF BUDDHA 
 
 SOURCES 
 
 PARALLELISMS 
 
 CHAPTER AND VERSE 
 
 
 
 XCIII 
 
 
 MPiV, II, 27-3 y 
 
 
 XCIV, 
 
 I 
 
 BSt,p. 84 
 
 See Matth. iv, i and 
 Mark i, 1 3 
 
 XCIV, 
 
 2-13 
 
 MPN, ui, 46-63 
 
 
 XCV 
 
 
 MPN, IV, 14— y7 
 
 
 xcv, 
 
 6 
 
 MPN, IV, 2 f 
 
 John XIX, 28 
 
 XCV, 
 
 14—22 
 
 MPN, IV, 47— J 2 
 
 f Matth. XXVII, 2 
 [ Mark ix, 2 
 
 XCVI 
 
 
 MPN, V, I — 14, concern- 
 ing Metteyya see EH 
 s. V. RhDB, pp. 180, 
 
 
 
 
 200; Old, G,p.is J, etc. 
 
 John XIV, 26 
 
 XCVII 
 
 
 MPN, V, 5:2—69, and vi; 
 
 
 XCVII, 
 XCVII, 
 
 'nl 
 
 Fo, vv. 2303—2310 . . 
 Mahatanhasamkhaya- Sutta, 
 
 John VIII, 3 I 
 
 23— 24J 
 
 Majjhima Nikaya, vol.i, 
 
 
 
 
 p. 263, quoted by Old, 
 
 
 
 
 . G, p. 3^9 E, p. 32s 
 
 
 XCVII, 
 
 22 
 
 Suttavibbanga, Pardjika 1, 
 pp. 1 , 4 quoted by Old, 
 
 
 
 
 G,P- 349, ^, A 315- ■ 
 
 I Cor. XV, 20 
 
 XCVIII 
 
 
 EA, embodying later tra- 
 ditions see EH and 
 almost any other work 
 
 
 
 
 on Buddhism 
 
 The Christian Trinity 
 dogma 
 
 XCIX 
 
 
 EA 
 
 
 C 
 
 
 EA, in imitation of a 
 formula at present in 
 use among Northern 
 Buddhists 
 
 
 ABBREVIATIONS IN THE TABLE OF REFERENCE. 
 
 -(4N.— Anguttara Nikaya in Warren's Buddhism in Translations. 
 ^.-Burnouf, Introduction a I'histoire du Bouddhisme Indien, Paris 1844. 
 ^^'•— The Life or Legend of Gautama, by the R. Rev. P. Bigandet. 
 
 l6% 
 
BjL.— Buddhist Literature in China by Samuel Beal. 
 
 B?.— Buddhaghosha's Parables. Translated by T. Rogers, London, 1870. 
 
 BS*.— Buddhist Birth Stories or Jitaka Tales. Translated by Rhys Davids. 
 
 C— The Jataka edited by Prof. E. B. Cowell, Cambridge. 
 
 CBS.— A Catena of Buddhist Scriptures from the Chinese by Samuel Beal. 
 
 London, 1871. 
 CAD.— [Chinese Dhammapada.] Texts from the Buddhist Canon, commonly 
 
 known as Dhammapada. Translated by S. Beal, London and Boston, 1878. 
 Dh.—The Dharma, or The Religion of Enlightenment by Paul Cams. 
 
 jth ed. Chicago, 1907. 
 DP.— The Dhammapada. Translated from Pali by F. Max Miiller, Vol. X, 
 
 Part I, of the Sacred Books of the East. Oxford, 1881. 
 £^.— Explanatory Addition. 
 
 £H.— Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888. 
 fo.— The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha, 
 
 translated from Sanskrit into Chinese by Dharmarakhsha, A. D. 420, 
 
 and from Chinese into English by Samuel Beal. Vol. XIX of the 
 
 Sacred Books of the East. Oxford, 1883. 
 G.-Reden Gotamo's by Karl Eugen Neumaim. 
 
 HF.— Hymns of the Faith (Dhammapada) transl. by Albert J. Edmunds. 
 HM.—A Manual of Buddhism, by R. Spence Hardy. 
 L KG.— Die Legende von Kisagotami, by Jakob H. Thiessen. Breslau, 1880. 
 IF.— Lalita Vistara, translated into German by Dr. S. Lefinann. Berlin, 1 874. 
 MP N.— The Mahaparinibbana Suttanta. The Book of the Great Decease. 
 
 Vol. XI of the Sacred Books of the East. Oxford 1881. 
 MF.-The Mahavagga. I-IV in Vol. XIII; V-X in Vol. XVII of the 
 
 Sacred Books of the East. Oxford, 1 881— 1882. 
 MK— Outlines of the Mahayana as Taught by Buddha, by S. Kuroda. 
 
 Tokyo, Japan, 1893. 
 OC— The Open Court, a monthly magazine, published by the Open 
 
 Court Publishing Company, Chicago. 
 Old G.— German Edition, Buddha, sein Leben, seine Lehre und seine Ge- 
 
 meinde, by H. Oldenberg. Second Edition. Berlin, 1890. 
 OW£.-English translation, Buddha, His Life, His Doctrine, and His Order 
 
 by H. Oldenberg. London, 1882. 
 PT.— Pantschatantca, translated into German by Theodor Benfey. Two 
 
 vols. Leipsic, 1859. 
 .^M.-The Questions of King Milinda, translated from PaU by T. W. Rhys 
 
 Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890. 
 RB.-The Life of the Buddha from Thibetan Works, transl. by W. W. 
 
 Rockhill. London, 1884. 
 
 i6p 
 
rGy«.— rGya Tehee Roll Pa, Histoire du Bouddha Sakya Mouni, by 
 
 Foucaux. Paris, i8<S8. 
 RHB.— The Romandc History of Buddha from the Chinese Sanskrit, by 
 
 S. Beal. London, 1875. 
 RhDB.-Bniiiasm, by T. W. Rhys Davids, in the Series of Non-Christian 
 
 Religious Systems. London, 1890. 
 S42 S.— Sutra of Forty-two Sections. Kyoto, Japan. 
 5£.-Sacred Books of the East. 
 SN.— Sutta Nipata, translated from the Pali by V. FausboU. Part 11, 
 
 Vol. X of the Sacred Books of the East. Oxford, 1881. 
 SS.—A Brief Account ofShin-Shiu by R. Akamatsu. Kyoto, Japan, 1893. 
 SSP.— Sept Suttas Palis by M. P. Grimblot. Paris, 1876. 
 rPN.— Buddhisrische Anthologie. Texte aus dem Pili-Kanon. By Dr. 
 
 Karl Eugen Neumann. Leyden, 1892. 
 l/j-.— Uttaradhyayana, translated by H. Jacobi. Vol. XLV of the Sacred 
 
 Books of the East. 
 US.— The Udana by Major General D. M. Strong. 
 Fi— Visuddhi-Magga in Warren's Buddhism in Translations. 
 W. — Buddhism in Translations by Henry Clarke Warren. 
 
 The original Pali texts are published in the Journal of the Pali Text 
 Society, London, Henry Frowde. 
 
 270 
 
^iiS^iS^liii^'^^^Ji^i^ 
 
 GLOSSARY OF NAMES AND TERMS. 
 
 [In the text of the present booklet all unnecessary terms have been 
 avoided. Whenever a good English equivalent could be found, the foreign 
 expression has been dropped. Nevertheless, the introduction not only of 
 many foreign-sounding names, but also of some of the original terms, 
 was unavoidable. 
 
 Now we have to state that the Eastern people, at least those of Hindu 
 culture during the golden age of Buddhism in India, adopted the habit of 
 translating not only terms but also names. A German whose name is 
 Schmied is not called Smith in English, but Buddhists, when translating 
 from Pali into Sanskrit, change Siddhattha into Siddhartha. The reason of 
 this strange custom lies in the &ct that Buddhists originally employed the 
 popular speech and did not adopt the use of Sanskrit until about five 
 hundred years after Buddha. Since the most important names and terms, 
 such as Nirvana, Karma and Dharma, have become familiar to us in 
 their Sanskrit form, while their Pali equivalents, Nibbana, Kamma and 
 Dhamma, are little used, it appeared advisable to prefer for some terms 
 the Sanskrit forms, but there are instances in which the Pali, for some 
 reason or other, has been preferred by English authors [e. g. Krisha 
 Gautami is always called Kisagotami], we present here in the Glossary 
 both the Sanskrit and the Pali forms. 
 
 Names which have been Anglicised, such as "Brahma, Brahman, Bena- 
 res, Jain, and karma," have been preserved in their accepted form. If 
 we adopt the rule of transferring Sanskrit and Pali words in their stem- 
 form, as we do in most cases (e. g. Nirvana, atman), we ought to call 
 
 271 
 
Brahma «'Brahman," and kanna "karman." But usus est tyrannus. In a 
 popular book it is not wise to swim against the stream. 
 
 Following the common English usage of saying "Christ," not "the Christ," 
 we say in the title "Buddha," not "the Buddha."] 
 
 Abhi'nna, /., Abhi'jna, skt., supernatural talent. There are six abhiiiiias 
 which Buddha acquired when attaining perfect enlightenment:— (i) the 
 celestial eye, or an intuitive insight of the nature of any object in any 
 universe; (2) the celestial ear, or the ability to understand any sound 
 produced in any universe; (3) the power of assuming any shape or form; 
 
 (4) knowledge of all forms of pre-existence of one's self and others; 
 
 (5) intuitive knowledge of the minds of all beings; and (6) knowledge 
 of the finality of the stream of life. — 175, 176. 
 
 Acira'vati, /. and skt., a river. — 96. 
 
 Agni, /. and skt., a god of the Brahmans, the god of fire.— 49. 
 
 Ajatasa'ttu, /., Ajatasa'tru, skt., the son of king Bimbisara and his suc- 
 cessor to the throne of Magadha. — no — 112, 219. 
 
 Ala'ra, /., Ara'da, skt., a prominent Brahman philosopher. His full name 
 is Alara Kalama. — 29, 239. 
 
 Ambapa'li, the courtesan, called "Lady Amra" in Fo-Sho-Hing-Tsan-King. 
 It is difficult for us to form a proper conception of the social position 
 of courtesans at Buddha's time in India. This much is sure, that they 
 were not common prostitutes, but ladies of wealth, possessing great 
 influence. Their education was similar to the hetairae in Greece, where 
 Aspasia played so prominent a part. Their rank must sometimes have 
 been like that of Madame Pompadour in France at the court of 
 Loviis XIV. They rose to prominence, not by birth, but by beauty, 
 education, refinement, and other purely personal accomplishments, and 
 many of them were installed by royal fiivor. The first paragraphs of 
 Khandhaka VIII of the Mahavagga \S. fi.. Vol. XVII, pp. 171— 172] gives 
 a fair idea of the important r61e of courtesans in those days. They were 
 not necessarily venal daughters of lust, but, often women of distinction 
 and repute, worldly, but not disrespectable. — 127, 228, 231, 232. 
 
 Amita'bha, /. and skt., endowed with boimdless light, from amita, infinitCj 
 immeasurable, and ahha, ray of light, splendor, the bliss of enlighten- 
 ment. It is a term of later Buddhism and has been personified as 
 Amitabha Buddha, or Amita. The invocation of the all-saving name 
 of Amitabha Buddha is a fevorite tenet of the Lotus or Pure Land 
 sect, so popular in China and Japan. Their poetical conception of a 
 paradise in the West is referred to in Chapter LX. Southern Buddhism 
 knows nothing of a personified Amitabha, and the Chinese travellers 
 
 272 
 
Fa-hien and Hiuen-tsang do not mention it. The oldest allusion to 
 Amita is found in the Amitayus Sutra, translated A. D. 148 — 170. 
 [See Eitel, Handbook, pp. 7_9.]_i72, 173, 174, 175.. 
 Ana'nda, p. and skt., Buddha's cousin and his favorite disciple. The 
 Buddhistic St. John (Johannes).— 8 d, 87, 90, 92, 93, lao, 177, 190, 
 
 191, 196, 197, 219, 220, 22J, 226, 233, 234, 23J, 236, 238, 239, 240, 
 
 141, 24r, 146, 247, 248, 149- 
 
 Anathapi'ndika, p. and skt., (also called Anathapi'ndada in skt.) literally 
 "One who gives alms (pinda) to the unprotected or needy (anatha)."' 
 Eitel's etymology "one who gives without keeping (anatha) a mouthful 
 (pinda) for himself" is not tenable. A wealthy lay devotee famous 
 for his liberality and donor of the Jetavana vihara. — 72, 75, 76, 77, 
 81, 168. 
 
 Annabha'ra, p. and skt., literally "he who brings food"; name of Sumana's 
 slave. — 189, 190. 
 
 Anna'ta, p., Ajiia'ta, skt., literally "knowing", a cognomen of Kondaiina, 
 the first disciple of Buddha. — $6. 
 
 Anuru'ddha, a prominent disciple of Buddha, known as the great master 
 of Buddhist metaphysics. He was a cousin of Buddha, being the second 
 son of Amritodana, a brother of Suddhodana. — 86, 249, 253, 254. 
 
 A'rahat, p., Ar'hant, skt., a saint. (See also Saint in Index.) — 97. 
 
 Arati, dislike, hatred. The opposite of rati. The name of one of Mara's 
 daughters, q. v. — 36. 
 
 A'sita, p. and skt., a prophet. — 9, 10. 
 
 A'ssaji, p., Asvajit, skt., one of Buddha's disciples by whose dignified 
 demeanor Sariputta is converted. — 70. 
 
 A'tman, skt., Atta, /., breath as the principle of life, the soul, self, the ego. 
 To some of the old Brahman schools the ^tman constitutes a meta- 
 physical being in man, which is the thinker of his thoughts, the perceiver 
 of his sensations, and the doer of his doings. Buddha denies the exi- 
 stence of an atman in this sense. — 29, 30, 32, 33, I5'4> IJ^. 
 
 Bala'ni, or panca-balani, /. and skt., (the singular is bala, power), the 
 five moral powers (also called panca-indriyani) , which are: Faith, 
 energy, memory or recollection, meditation or contemplation, and wis- 
 dom or intuition. 
 
 Beluva, a village near Vesali. — 232. 
 
 Benares, the well-known city in India; Anglicised form of Varanasi, f**., 
 and Baranasi, /.. (See Kasi.)— 47, 48, 49, 58, 61, 104-106, 21J. 
 
 Bha'gavat, p., Bha'gavant, skt., the man of merit, worshipfiil, the Blessed 
 One. A title of honor given to Buddha. — 21, 170, 195:. 
 
 18 ^73 
 
Bha'llika, /. and skt., a merchant. — 42. 
 
 Bharadva'ja, /. and skt., name of a Brahman. — 139, 141, I94- 
 
 Bha'vana, /. and skt., meditation. There are five principal meditations: 
 metta-bhavana, on love; karuna-bhavana, on pity; mudita-bhavana, on 
 joy; asubha-bhavana, on impurity; and upekha-bhavana, on serenity. 
 [See Rhys Davids's Buddhism, pp. 170—171.] — 174, 17?. 
 
 Bhi'kkhu, /., hMiksha, skt., mendicant, monk, friar; the five bhikkhus, 34, 
 
 35, 47, 49, yr, yS, 88, 9°, 9^, 93, 94, 9S, 96, 97, 98, 99, 1°°, i°i, 
 102, 103, 108, 120, 170, 171, 172, 177, 183, 209, 234; bhikkhus doffed 
 their robes, 95'; bhikkhus rebuked, 109; bhikkhus prospered, 221; the 
 sick bhikkhu, 213. 
 
 Bhi'kkhuni, p., bhi'kshuni, skt., nun. — 93, 9J, 96. 
 
 Bimbisa'ra, p. and skt., the king of Magadha; often honored with the 
 cognomen "Sai'nya," skt., or "Se'niya," /., i. e. "the warlike or mili- 
 tary." — 2$, 26, 6y, 69, 90, 98, no, m, 219. 
 
 Bo'dhi, /. and skt., knowledge, wisdom, enlightenment.— 151. 
 
 Bodhi-a'nga or Bojjha'nga, or Sa'tta Bojjha'nga, /., meditation on the seven 
 kinds of wisdom, which are: — energy, recollection, contemplation, in- 
 vestigation of scripture, joy, repose, and serenity. — 97. 
 
 Bodhisa'tta, /»., Bodhisa'ttva, skt., he whose essence (sattva) is becoming 
 enlightenment (bodhi). The term denotes (i) one who is about to be- 
 come a Buddha, but has not as yet attained Nirvana; (2) a class of 
 saints who have only once more to be born again to enter into Nir- 
 vana; (3) in later Buddhism any preacher or religious teacher. — 9, 
 21,2^,86,118,192, 194, 214— 216; appearance of, 25; Bodhisattas, 130. 
 
 Bodhi-tree, the tree at Buddha-Gaya, species ficus religiosa. — 36. 
 
 Bra'hma, Anglicised form of skt. stem-form Brahman (nom. s. Brahma). 
 The chief God of Brahmanism, the world-soul. See also Sahampati. — 
 43, 44, 45, 87, 141; Brahma, a union with, 139; Brahma, face to face, 
 140; Brahma's mind, 141. 
 
 Brahmada'tta, p. and skt., (etym. given by Brahma) name of a mythical 
 king of Kashi, skt., or Kasi, p. — 104— 108, 192, 199, 200, 2iy. 
 
 Bra'hman, the priestly caste of the Indians. Anglicised form of Brahmana 
 (p. and skt.). Priests were selected from the Brahman caste, but Brah- 
 mans were not necessarily priests; they were farmers, merchants, and 
 often high officials in the service of kings. Brahmans, the two — 139. 
 
 Buddha, /. and skt., the Awakened One, the Enlightened One — . Buddha 
 is also called Sakyamtmi (the Sakya sage), Sakyasimha (the Sakya 
 Lion), Sugata (the Happy One), Satthar, nom. SatthI, p.; Shastar, skt.^ 
 (the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One), Loka- 
 natha (the Lord of the World), Sarvajna (the Omniscient One), Dharma- 
 
 274 
 
raja (the King of Truth), Tathagata, etc. [See Rh. Davids's B. p. 28.] 
 B., aith in the. 226; B., I am not the first, 145; B. not Gotama, 
 160; B., refuge in the, 42, 60, 61, 68, 71, lyo, 160, 168, 202, 206, 
 ill, 147. 1^7; B. remains, Gotama is gone, 247; B. replies to the 
 deva, 168; B., the sower, 194; B., the teacher, 177; B., the three 
 personalities of, 2^2; B., the truth, 2, 161, 254; B., truly thou art, 
 4J, I Jo; B. will arise, another, 245; B.'s birth, 8; B.'s death, 249; 
 B.'s farewall address, 249; consolidation of B.'s religion, 89; Buddhas, 
 the praise of all the, 2J8; Buddhas, the religion of all the, 68; 
 Buddhas, the words of immutable, 20, 22. 
 
 Cha'nna, />. and skt., prince Siddhattha's driver. — ly, 25;. 
 Chu'nda, /. and skt., the smith of Pava. — 237, 240, 241. 
 
 Dago'ba, modernised form of skt. Dhatu-ga'rbha, "relic shrine," (also 
 called Stupa in Northern Buddhism) a mausoleum, tower containing 
 relics, a kenotaph. — 250, 2y3. 
 
 Da'namati, /. and skt., name of a village. The word means "having a 
 mind to give." — lya. 
 
 De'va, /. and skt., any celestial spirit, a god especially of intermediate 
 rank, angel. — Deva, questions of the, 1 68 ; Buddha replies to the deva, 
 168; Devas, 29, yy, 69, 92. 
 
 Devada'tta (etym. god-given) brother of Yasodhara and Buddha's brother- 
 in-law. He tried to found a sect of his own with severer rules than 
 those prescribed by Buddha. He is described undoubtedly with great 
 injustice in the Buddhist canon and treated as a traitor. [About his 
 sect see Rh. Davids's B. p. 181— 182.] — 86, 88, 110— 112, 214. 
 
 Devapu'tta, />., Devapu'tra, skt., (etym. Son of a God) one of Buddha's 
 disciples. — 2yo. 
 
 Dhammapa'da, p., Dharmapa'da, skt. — 131. 
 
 Dha'rma, skt., Dha'mma, p., originally the natural condition of things or 
 beings, the law of their existence, truth, then religious truth, the law, 
 the ethical code of righteousness, the whole body of religious doctrines 
 as a system, religion. — 40, 41, 42, 44, y7, 61, 64, 68, 71,, 74, 84, 
 98—101, 138, J4y, 146, 147, lyo, 160, 168, 170, 171, I78> 179, 
 214, 246, 248, 2yo, 2y2, 2y3; let a man take pleasure in the dharma, 
 171; the goodness of the dharma, 134. 
 
 Dharmaka'ya, skt., the body of the law. — 2y4. 
 
 Dharmara'ja, skt., Dhammara'ja, /., the king of truth. — 21, 78, 130. 
 
 Dighavu, />., Dirghayu, skt., the etymology of the word is "livelong." 
 Name of a mythical prince, son of king Dighiti. — 104— 108. 
 
 18* ^75 
 
Dighi'ti, /., Dirghe'ti, ikt., literally "suffer-long," Name of a mythical 
 king, fether of prince Digha'vu. — 104— 1 08. 
 
 Ganges, the well known river of India. — 14, 21, 224. 
 
 Gava'mpati, p., Gava'mpati, skt., literally "lord of cows," a friend of 
 
 Yasa. — 61. 
 Ga'ya Kassapa, brother of the great Kassapa of Uruvela. — 64. 
 Go'tama, p., Gautama, skt., Buddha's family name. — 7, 48, 49, 62, 6$, 
 
 71, 140, 141, 142, 144, 145, lyi, 160, 195:; Gotama denies the 
 
 existence of the soul, lyi; Gotama is gone, Buddha remains, 247; 
 
 Buddha not Gotama, 160; Gotama the samana, 246; Gotama Siddhattha, 
 
 no, i6j, 253. 
 Gotami, name of any woman belonging to the Gotama femily. Kisa 
 
 Gotami, 16, 209, 210, 211. 
 
 Hinaya'na, skt., the small vehicle, viz., of salvation. A name invented by 
 Northern Buddhists, in contradistinction to Mahayana, to designate the 
 spirit of Southern Buddhism. The term is not used among Southern 
 Buddhists. — Pp. ix— x. 
 
 Hira'iinavati, /., Hiran'yavati, skt., a river. — 241. 
 
 I'ddhi, /., Ri'ddhi, skt., defined by Eitel as "the dominion of spirit over 
 matter." It is the adjusting power to one's purpose and the adaptation 
 to conditions. In popular belief it implies exemption from the law of 
 gravitation and the power of assuming any shape at will. (See Iddhi- 
 pada.) 
 
 Iddhipa da, /., Riddhipa'da, skt., the mode of attaining the power of mind 
 over matter, four steps being needed: (i) the will to acquire it, (2) the 
 necessary exertion, (3) the indispensable preparation of the heart, and 
 (4) a diligent investigation of the truth. — 177. 
 
 Indra, one of the principal Brahman gods. — 141, 198. 
 
 Indriya'ni or panc'-indriyani, the five organs of the spiritual sense. 
 (See Balani.) 
 
 I'si, p., Ri'shi, skt., a prophet or seer, an inspired poet, a hermit having 
 acquired wisdom in saintly retirement, a recluse or anchorite. 
 
 Is 'vara, skt., I'ssara, p., (lit. independent existence) Lord, Creator, per- 
 sonal God, a title given to Shiva and other great deities. Li Buddhistic 
 scriptures as well as in Brahman the skt. Is'vara (not the p. Issara) 
 means always a transcendent or extramundane God, a personal God, 
 a deity distinct from, and independent of nature, who is supposed to 
 have created the world out of nothing. — 72, 73. 
 
 iy6 
 
Jain, modernised form of skt. Jaina; an adherent of the Jain-sect which 
 reveres Vardhamana (Nataputta) as Buddha. (See Jainism.)—^i. 
 
 Jainism, a sect, founded by Vardhamana, older than Buddhism and stiU 
 extant in India. It is in many respects similar to Buddhism. Buddha's 
 main objection to the Jains was the habit of their ascetics of going 
 naked. The Jains lay great stress upon ascetic exercises and self- 
 mortification which the Buddhists declare to be injurious. 
 
 Ja'mbu, p. and skt., a tree. — 19, 35'. 
 
 Jambu'nada, /., Jambu'nada, skt., a town of unknown site. (Also the name 
 of a mountain and of a lake.) — 202. 
 
 Ja'tila, p., "wearing matted hair." The Jatilas were Brahman ascetics. 
 Buddha converted a tribe of them, and Kassapa, their chief, became 
 one of his most prominent disciples. — 62, 63, 64, 6y. 
 
 Je'ta, the heir apparent to the kingdom of Savatthi. — 76. 
 
 Je'tavana, a vihara.— 76, 77, 81, 168, 191, 19J, 208, 21 J. 
 
 Jha'na, p., Dhya'na, skt., intuition, beatic vision, ecstasy, rapture, the 
 result of samadhi. Buddha did not recommend trances as means of 
 religious devotion, urging that deliverance can be obtained only by 
 the recognition of the four noble truths and walking on the noble 
 eightfold path, but he did not disturb those who took delight in ecstasies 
 and beatific visions. Buddha's interpretation of the Dhyana is not losing 
 consciousness but a self-possessed and purposive eradication of egotism. 
 There are four Dhyanas, the first being a state of joy and gladness 
 born of seclusion ftiU of investigation and reflexion; the second one, 
 born of deep tranquillity without reflexion or investigation, the third 
 one brings the destruction of passion, while the fourth one consists in 
 pure equanimity, making an end of sorrow. [See Rhys Davids's B. 
 pp. 17J— 176.] In the Fo-Sho-hing-tsang-king, the Dhyana is mentioned 
 twice only: first. III, 12, vv. 960—978, where Arada sets forth the 
 doctrine of the four Dhyanas which is not approved of by Buddha, 
 and secondly, at Buddha's death; when his mind is said to have passed 
 through all the Dhyanas. — 176, 249. 
 
 Ji'na, /. and skt., the Conqueror, an honorary title of Buddha. The Jains 
 use the term with preference as an appellative of Vardhamana whom 
 they revere as their Buddha. — 48. 
 
 Jfvaka, p. and skt., physician to king Bimbisara. According to tradition 
 he was the son of king Bimbisara and the courtesan Salavatl. We read 
 in Mahavagga VIII that after his birth he was exposed but saved; 
 then he became a most famous physician and cured Buddha of a trouble- 
 some disease contracted by wearing cast off rags. He was an ardent 
 
 m 
 
disciple of Buddha and prevailed upon him to allow the Bhikkhus to 
 wear lay robes. — 89, 90, 91. 
 Jo'tikkha, /., name of a householder, son of Subhadda. — 119. 
 
 Kala'ma, /. and skt., (see Alara). 
 
 Ka'nthaka, prince Siddhattha's horse. — ij. 
 
 Kapilava'tthu, /., Kapilava'stu, skt., the capital of the Sakyas, the birth- 
 place of Buddha. — 7, 13, 77, 82, 86, 87. 
 
 Ka'rma, anglicised form of skt. stem-form ka'rman (nom. s. karma), the 
 /. of which is ka'mmatn. Action, work, the law of action, retribution, 
 results of deeds previously done and the destiny resulting therefrom. 
 Eitel defines karma as "that moral kernel [of any being] which alone 
 survives death and continues in transmigration." Karma is a well- 
 defined and scientifically exact term. Professor Huxley says, "In the 
 theory of evolution, the tendency of a germ to develop according to 
 a certain specific type, e. g., of the kidney bean seed to grow into 
 a plant having all the characters of Phaseolus vulgaris is its 'karma.' 
 It is 'the last inheritor and the last result' of all the conditions that 
 have affected a line of ancestry which goes back for many mUlions 
 of years to the time when life first appeared on earth." We read in 
 the Anguttara Nikaya, Fancaka Nipata: "My action (karma) is my 
 possession, my action is my inheritance, my action is the womb which 
 bears me, my action is the race to which I am akin [as the kidney- 
 bean to its species], my action is my refuge." [See the article "Karma 
 and Nirvana" in Buddhism and Its Christian Critics, p. 131 ff.]-— 29, 31, 
 32, 33, 86, no, iij, 117, 118, 15:7, 172, 223, 22y, 240. 
 
 Ka'si, />., Ka'si, skt., the old and holy name of Benares. — 104 et seq., 192. 
 
 Ka'ssapa, p., Ka's'yapa, skt. (the etymology "He who swallowed fire," is 
 now rejected), a name of three brothers, chiefs of the Jatilas, called 
 after their residences, Uruvela, Nadi, and Gaya. The name Kassapa 
 applies mainly to Kassapa of Uruvela, one of the great pillars of 
 the Buddhistic brotherhood, who took at once, after his conversion, a 
 most prominent rank among Buddha's disciples. [Kassapa of Uruvela 
 is frequently identified with Maha-Kassapa, the same who was pre- 
 sident of the council at Rajagaha, but H. Dharmapala states, on the 
 authority of the Anguttara Nikaya, that the two were altogether 
 different persons.] — 62—65, 119, 120, 163, 164, 2J4. 
 Kha'ndha, /., Ska'ndha, skt., elements; attributes of being, which are form, 
 
 sensation, perception, discrimination, and consciousness. — 30. 
 Kile'sa, p., Kle's'a, skt., error. 
 
 278 
 
Ki'saGo'tami,/., Kri'sha Gau'tami, skt., the slim or thin Gotaml. Name 
 (i) of a cousin of Buddha, mentioned in Chap. VI, p. i6, (2) of the 
 heroine in the parable of the mustard seed. — 209, 210, 211. 
 
 Ko'li, a little kingdom in the neighborhood of Kapilavatthu, the home of 
 Yasodhara. — 13. 
 
 Kond'aiina, p., Kaundi'nya, skt., name of Buddha's first disciple, afterwards 
 called Ajna'ta Kaundi'nya in skt. and Aiina'ta Konda'niia in fi. — jj, j6. 
 
 Ko'sala, /. and skt., name of a country. — 7$, 76, 77, 94, 104, loj, 139. 
 
 Kosa'mbi, fi., Kausambi, skt., a city. — loo, 103, 187. 
 
 Kusina'ra, /»., Kusina'gara, skt., a town. — 238, 239, 241, 249, 250. 
 
 Kutada'nta, p. and skt., a Brahman chief in the village Danamati, also 
 called Khanumat; is mentioned in Sp. Hardy's M. B., p. 289 and in 
 S. B. K, Vol. XIX., p. 242 [Fo, V. 1682].— 152-160. Cf. Rhys Davids's 
 Dialogues, pp. 173 — 179. 
 
 Li'cchavi, p. and skt., the name of a princely family. — 228, 231. 
 Lu'mbini, skt., a grove named after a princess, its owner. — 8. 
 
 Ma'gadha, />. and jAf., name of a country. — 6y, 68, 70, 71, 90, 98, iii, 
 
 219, 223, 224. 
 Ma'gga, p., Ma'rga, skt., path; especially used in the Pali phrase "Ariyo 
 
 atthangiko maggo," the noble eightfold path, which consists of: right 
 
 views, high aims, right speech, upright conduct, a harmless livelihood, 
 
 perseverance in well-doing, intellectual activity, and earnest thought. 
 
 [See S. B. £., Vol. XI, pp. 63 and 147.] 
 Mahara'ja, the great king. — 78. 
 Mahase'tu, the great bridge. A name invented by the author of the 
 
 present book to designate the importance of Christianity compared to 
 
 the Hinayana and Mahayana of Buddhism. — be, x. 
 Mahaya'na, the great vehicle, viz., of salvation. Name of the Northern 
 
 conception of Buddhism, comparing religion to a great ship in which men 
 
 can cross the stream of Samsara to reach the shore of Nirvana. — ix, x. 
 Ma'Ua, /. and skt., name of a tribe. — 239, 241, 245, 246, 249, 250, 25:1. 
 Manasa'kata, fi., Manasa'krita, skt., a village in Kosala. — i 39, 140, 142. 
 Mandara, /. and skt., a flower of great beauty. — 9. 
 Ma'ra, /. and skt., the Evil One, the tempter, the destroyer, the god of 
 
 lust, sin, and death. — y, 9, 25, 34, 36, 39, 42, 43, 44. 79, ii<5, 117, 
 
 130, 131, 133, 172, 173, 2°y, 235- 
 
 Mara's daughters are always three in number but their names are vari- 
 ously given as Tanha, Arati, Rati (Dh. 164), and Tanha, Arati, Raga 
 (Ab. 44 etc.). — 36, 2; 8. 
 
 Ma'tali, /. and skt., name of a demon in the retinue of Yama. — 198. 
 
 Z75) 
 
Mata'nga, /. and skt., literally, of low birch; the Matanga caste com- 
 prises mongrels of the lowest with higher castes. — 196, 197. 
 
 Ma'thura, /. and skt., name of a place. — 200, 
 
 Ma'ya, />. and skt., Buddha's mother. (See Maya-devi.) The term "veil 
 of Maya," viz., the illusion of self, popularly known through Schopen- 
 hauer, does not refer to Buddha's mother, but to the Vedantic con- 
 ception of maya. The word means "charm, magic enhancement." — 7, 
 91. The similarity of soimd in the names Maya and Maria is curious. 
 
 Maya-de'vi, also called Maha-Maya, or simply Maya, /. and skt., the 
 wife of Suddhodana and mother of Buddha. She died in chUdbed, 
 and Buddha ascends to heaven to preach to her the good law and 
 the gospel of salvation. — 7, 91. 
 
 Mette'yya, /., Maitre'ya, skt., etymology, "full of kindness"; the name of 
 the Buddha to come. — 241, 245'. 
 
 Moggallana, /., Maudgalya'yana, skt., one of the most prominent disciples 
 of Buddha, a friend of Sariputta. — 70, 71, 8y. 
 
 Mu'ni, skt. and /., a thinker, a sage; especially a religious thinker. 
 Sakyamu'ni, the sage of the Sakyas, is Buddha. — 26, 62, 103, 170, 171, 172. 
 
 Nadi'-Ka'ssapa, p., Nadi'-Ka's'yapa, skt., brother of the great Kassapa of 
 
 Uruvela. — 64. 
 Nadika, /. and skt., name of a village. — 22 y. 
 Na'ga, p. and skt., literally serpent. The serpent being regarded as a 
 
 superior being, the word denotes a special kind of spiritual beings; a 
 
 sage, a man of spiritual insight; any superior personality. Naga kings, 9. 
 Nalagiri, name of an elephant. — m. 
 
 Nala'nda, /. and skt., a village near Rajagaha. — 221, 223. 
 Nanda, p., Siddhattha's half brother, son of Pajapati.— 86, 88. 
 Na'nda, daughter of a chief of shepherds, also called Sujata. — 35. 
 Natapu'tta, jfain Prakrit, Jnatapu'tra, skt., the son of Jnata. Patronym 
 
 of Vardhamana, the founder of Jainism. — 145', 146. 
 Neranjara, p., Nairanjana, skt., name of a river identified by some with 
 
 the Nilajan, by others with the Phalgu. — 3J, 43, 23^. 
 Nidana, /. and skt., cause. The twelve nidanas, forming the chain of 
 
 causation which brings about the misery in the world. [See Oldenberg, 
 
 Buddha, Engl, tr., pp 224— 2 y 2].— 40. 
 Nigga'ntha, /., Nirgra'ntha, skt., literally "liberated from bonds"; a name 
 
 adopted by the adherents of the Jaina sect. — 14^, 146; Nigganthas, 
 
 give also to the, lyo. 
 Nigro'dha, /., Nyagro'dha, skt., a tree, ficus iadica well known for its air 
 
 roots,.— 43, 2 3 J. 
 
 z8o 
 
Nirma'na Ka'ya, skt., the body of transformation.— 254. 
 
 Nirva'na, skt., Nibbana, p., extinction, viz., the extinction of self; 
 according to the Hinayana it is defined as "extinction of iUusion," 
 according to the Mayayana as "attainment of truth." Nirvana means, 
 according to the latter, enlightenment, the state of mind in which 
 upadana, kilesa, and tanha are extinct, the happy condition of enligh- 
 tenment, peace of mind, bUss, the glory of righteousness in this life 
 and beyond, the eternal rest of Buddha after death. Buddha himself 
 has refused to decide the problem whether or not Nirvana is a final 
 extinction of personality. When questioned, he indicated by his silence 
 that the solution is not one of those subjects a knowledge of which 
 is indispensable for salvation. — 2, 4, 6, 16, 20, 41, 43, 44, 48, jo, 
 Ji, 55. '54, 6y, 67, 70, 71, 74, 76, 81, 83, 91, 97, 118, 112, 123, 
 130, 143, i5'3, 154, i<5o, 164, 170, 171, 188, 195, 23y, 236, 237, 
 245. i49> ^yoj 252, 2y3; where is Nirvana? 1^4; Nirvana not a 
 locality, if 4; the city of Nirvana, 130; the harvest, Nirvana, 195'; 
 he one aim. Nirvana, 164; Samsara and Nirvana, 2, 6, 225:. 
 
 Okka'ka, /., Ikshvaku, skt., the name of a mythological family from 
 which the chiefs of the Sakyas claim descent. — 7. 
 
 Pabba'jja, /., pravra'jya, skt., the act of leaving the world for receiving 
 admittance to the Order. The first step of the Buddhist ordination. 
 (See Upasa'mpada.) 
 
 Paja'pati, /., Praja'pati or Maha-Praja'pati, skt., the sister of Maya-devi, 
 second wife of Suddhodana, aunt and fostermother of Buddha. She 
 is also called by her husband's family name Gotami (feminine form 
 of Gotama). — 10, 13, 86, 92, 93, 103. 
 
 Pajjo'ta, p., Pradyo'ta, skt., name of a king of Ujjeni. — 90, 91. 
 
 (Pakati, />.) Pra'kriti, skt., name of a girl of low caste. — 196, 197. 
 
 Paramita', /. and skt., perfection, or virtue. The six paramitas are: 
 almsgiving, morality, patience, zeal or energy, meditation, and wisdom. 
 
 Paribba'jaka,/., Parivra'jaka, skt., a sect belonging to the Tirthika school. — 98. 
 
 Pase'nadi, p., (Prase'najit, skt., also called Pasenit) king of Kosala, resid- 
 ing at Savatthi. — 75, 77. 
 
 Patalipu'tra, skt., Patalipu'tta, /., also called Pataligama, a city on the 
 Ganges north of Rajagaha and belonging to the kingdom of Magadha, 
 the frontier station against the Vriji (Vajji), the present Patna. Bud- 
 dha is reported to have predicted the future greatness of the place, 
 which is an important passage for determining the time in which the 
 account of Buddha's sojourn in Pataliputra was written. It is still un- 
 
 281 
 
certain, however, when Patna became the important centre which it 
 is now. It was the capital of the country when Megasthenes, the 
 ambassador of Seleucus Nicator, at the end of the third century B. C, 
 visited India. He gave in his book a detailed description of the city. — 
 223, 224; Pataliputra, three dangers hang over, 224. 
 
 Patimo'kkha, /., Pratimo'ksha, skt., (usually spelt Pratimoksha in Buddhistic 
 Sanskrit,) literally "disburdenment." It is the Buddhist confession. 
 Rhys Davids says "that it almost certainly dates from the fifth cen- 
 tury B. C. Since that time— during a period that is of nearly two 
 thousand and three hundred years— it has been regularly repeated, 
 twice in each month, in formal meetings of the stricter members of 
 the Order. It occupies, therefore, a unique position in the literary 
 history of the world; and no rules for moral conduct have been for 
 so long a time as these in constant practical use, except only those 
 laid down in the Old Testament and in the works of Confucius" 
 (p. 163).— 98, 99. 
 
 Pa'va, p. and skt., a village where Buddha took his last meal. — 237, 239. 
 
 Pokkharasa'ti, /., Paushkarasa'ti, skt., a Brahman philosopher. — 139. 
 
 Pubbara'ma, /., Purvara'ma, skt., the Eastern garden. — 94. 
 
 Pu'kkusa, fi., Pu'kkasha or Pu'kkasa, skt., name of a low caste. — 239. 
 
 PuM'aji, p., Pu'nyajit, skt., a friend of Yasa. — 61. 
 
 Raga, pleasure, desire or lust; a synonym of rati. The name of one of 
 Mara's daughters, q. v. — 36. 
 
 Rahula, />. and skt., the son of Buddha, was admitted to the fraternity 
 while still a boy. Buddha gave him a lesson in truthfiilness [see Chap- 
 ter LVI]. He is always named among the prominent disciples of 
 Buddha and is revered as the patron saint of novices. — 14, 8 J, 86, 
 87, 88, i6<r, 166, i6y. 
 
 Rainy season (see Vassa). — 5; 8, 232. 
 
 Ra'ja, /. and skt., nominative form of the stem rajan, a king (in com- 
 position raja). 
 
 Rajaga'ha, /., Rajagri'ha, skt., the capital of Magadha and residence of 
 king Bimbisara. — 26, 6;, 69, yi, 72, 80, 91, 98, no, 119, 144, 219, 
 
 220, 2JJ. 
 
 Ra'tana, />., ra'tna, skt., "jewel." 
 
 Rati, love, liking; a synonym of raga. The name of one of Mara's 
 daughters, q. v. — 36. 
 
 Saha'mpati, occurs only in the phrase "Brahma Sahampati," a name fre- 
 quently used in Buddhist scriptures the meaning of which is obscure. 
 
 282 
 
Bumouf renders it Seigneur des etres patients; Eitel, Lord of the inhabi- 
 table parts of aU universes; H. Kern [in S. B., XXI, p. y] maintains 
 that it is^ synonymous with Sikhin, which is a common term for Agni. 
 
 Sa'kka, p., Sa'kra, skt., Lord; a cognomen of Indra. — 69. 
 
 Sa'kya, p., Sa'kya, skt., the name of a royal race in the northern fron- 
 tiers of Magadha. — 7, 14, 16. 
 
 Sakyamu'ni, /., Sakyamu'ni, skt., the Sakya sage; a cognomen of Bud- 
 dha.— 27, 28, 33, 34, 36, 62, 63, 64, 65, 71, 83, 120, 121, 142, 144, 
 
 178, 196, 198, 2IO, 2S'4. 
 
 Sala, p., Sala, skt., a tree, vatica robusta; sala-grove, 241, 245; sala- 
 trees, 141. 
 
 Sama'dhi, p. and skt., trance, abstraction, self-control. Rhys Davids says 
 (B. p. 177): "Buddhism has not been able to escape from the natural 
 results of the wonder with which abnormal nervous states have always 
 been regarded during the infancy of science. . . . But it must be added, 
 to its credit, that the most ancient Buddhism despises dreams and vi- 
 sions; and that the doctrine of Samadhi is of small practical importance 
 compared with the doctrine of the noble eightfold Path." Eitel says 
 {Handbook, p. 140): "The term Samadhi is sometimes used ethically, 
 when it designates moral self-deliverance from passion and vice." 
 
 Sa'mana, p., Sra'mana, skt., an ascetic; one who lives under the vow, 
 26, 36, 42, f9, 70, 87, 93, 119, 152, 165, 188, 189, 194, 19J, 207, 
 223; the Samana Gotama, lyi, the vision of a samana, 20. 
 
 Sambho'ga-Kaya, skt., the body of Bliss. — 254. 
 
 Sammappadha'na, p., Samyakpradha'na, skt., right effort, exertion, struggle. 
 There are four great efforts to overcome sin, which are: (i) Mastery 
 over the passions so as to prevent bad qualities from rising; (2) sup- 
 pression of sinful thoughts to put away bad qualities which have arisen; 
 (3) meditation on the seven kinds of wisdom (Bojjhafiga) in order 
 to produce goodness not previously existing, and (4) fixed attention 
 or the exertion of preventing the mind from wandering, so as to in- 
 crease the goodness which exists. [See the Mahapadhana-Sutta in the 
 Digha-Nikaya. Compare B. B. St., p. 89, and Rh. Davids's Buddhism, 
 pp. 172—173.] 
 
 Samsara, p. and skt., the ocean of birth and death, transiency, world- 
 liness, the restlessness of a worldly life, the agitation of selfishness, 
 the vanity fair of life. — 2, 5, 172, 225. 
 
 Sa'ngha, p. and skt., the brotherhood of Buddha's disciples, the Buddhist 
 church. An assembly of at least four has the power to hear confession, 
 to grant absolution, to admit persons to the priesthood, etc. The 
 sangha forms the third constituent of the Tiratana or three jewels in 
 
 z85 
 
which refuge is taken (the S. B. of the E. spell Sawgha). — y<5, 6i, 64, 
 68, 69, 71, 86, 91, 9y, 96, 98, 99, loo, 102, 103, 104, 108, 14^, 
 ijo, 168, 178, 2J0, 253, 2^4; sangha may be expected to prosper, 221. 
 
 Sa'njaya, />. and skt., a wandering ascetic and chief of that sect to which 
 Sariputta and Moggallana belonged before their conversion. — 70. 
 
 Sankha'ra, /., Samska'ra, skt., confection, conformation, disposition. It is 
 the formative element in the karma as it has taken shape in bodily 
 existence. — lyy, if 7, iy8. 
 
 Saripu'tta, fi., Saripu'tra, skt., one of the principal disciples of Buddha; 
 the Buddhistic St. Peter. — 70, 71, 76, 77, S;, 87, 103, 112, 120, 212, 
 213, 222; Sariputta's fe,ith, 213, 221. 
 
 Sa'vaka, p., Sra'vaka, skt., he who has heard the voice (viz. of Buddha), 
 a pupU, a beginner. The name is used to designate (1) all personal 
 disciples of Buddha, the foremost among whom are called Maha-sa- 
 vakas, and (2) an elementary degree of saintship. A savaka is he 
 who is superficial yet in practice and comprehension, being compared 
 to a hare crossing the stream of Samsara by swimming on the surface. 
 [See Eitel Handbook, p. is'7.] — 172, 173, 174. 
 
 Sati-pattha'na, /., Smrityupastha'na, skt., meditation; explained as "fixing 
 the attention." The four objects of earnest meditation are: (1) the 
 impurity of the body, (2) the evils arising from sensation, (3) ideas 
 or the impermanence of existence, and (4) reason and character, or 
 the permanency of the dharma. (Rh. D. B., p. 172.) The term is 
 different from "bhavana," although translated by the same English 
 word. (S. B. of the E. XI, p. 62.-2 11). 
 
 Sava'tthi, p., Srava'sti, skt., capital of Northern Kosala. It has been 
 identified by General Cunningham with the ruins of Sahet-Mahet in 
 Oudh and was situated on the river Rapti, northwest of Magadha. — 
 75, 77, 8j, 94, 96, 97, 103, 188, 19J, 212, 2iy. 
 
 Se niya, p., Sai'nya, skt., military, warlike, an honorary title given to Bim- 
 bisara the king of Magadha. — 6j, 6<), 90, 98. 
 
 Siddha'ttha, p., Siddha'rtha, skt., Buddha's proper name. Etymology, "He 
 who has reached his goal." — 10—26, 48, 82—86, 88, no, i6j. 
 
 Siga'la, p., Sriga'la, skt., literally, "jackal"; name of a Brahman converted 
 by Buddha. — 144, 145. 
 
 Si'mha, skt., Sfha, p., literally, "lion." Name of a general, an adherent 
 of the Niggantha sect, converted by Buddha, 14J — lyi; Simha, a soldier, 
 147; Simha's question concerning annihilation, 146. 
 
 So'ma, /. and skt., derived from the root su, to press in a winepress; 
 not as, according to Eitel, Chinese scholars propose from "exhilarate 
 
 284 
 
(su) and mind (mana)." Name of a plant and of its juice, which is 
 intoxicating and is used at Brahmanical festivals; the Soma drink is 
 identified with the moon and personified as a deity. 141. 
 
 Suba'hu, p. and skt., a fiiend of Yasa. — 61. 
 
 Subha'dda, p., Subha'dra, skt., name of a samana. Subha'dda, Buddha's 
 last convert, must not be confounded with another man of the same 
 name who caused dissension soon after Buddha's death. — 119, 146, 247. 
 
 Suddho'dana, p., Suddho'dana, skt., Buddha's fether. The word means 
 "possessing pure rice." Buddhists always represent him as a king, but 
 Oldenberg declares that this does not appear in the oldest records, 
 and speaks of him as "a great and wealthy land-owner." (See his Bud- 
 dha, English version, pp. 99 and 416—417). — 7, 8, 13, 14, 2j, 82, 
 83, 8y, 91. 
 
 Su'mana, /. and skt., name of a householder. — 189, 190. 
 
 Suprabuddha, father of Devadatta. — iio. 
 
 Su'tta, /., Su'tra, skt., literally" thread," any essay, or guide of a religious 
 character. 
 
 Tanha, p., Tr'ishna, skt., thirst; the word denotes generally all intense 
 desire, cleaving and clinging with passion. The name of one of Mara's 
 daughters, q. v. — 36, 138. 
 
 Tapu'ssa, p. and skt., a merchant. — 42. 
 
 laru'kkha, p., Taru'kshya, skt., name of a Brahman philosopher. — 139. 
 
 Tatha'gata, p. and skt., generally explained as "the Perfect One." The 
 highest attribute of Buddha, 21, 32, 34, 44, 49, Jo, JJ, y8, 59, 63, 
 6s, 68, 69, 71, 73, 74, 80, 82, 8y, 86, 87, 9°, 9^, 93, 9S, 9^, m. 
 121, 124, 127, 128, 129, 130, 138, 142, 143, 144, 147, 148, IJo, 
 lyi, 152, 154, 156, 1S7, 158, 163, 164, i6y, 171, 172, i74, 175, 
 176, 177, 181, 188, 19s, 197, 198, 199, 201, 202, 213, 214, 217, 
 225', 233, 234, 23f, 236, 237, 239, 240, 242, 246, 247, 248, 249, 
 25' 3; robe of the Tathagata, 127; soldiers of the Tathagata, 130; the 
 law the body of the lathagata, 253 ; Tathagatas are only preachers, 131. 
 
 Tiratana, jO., Trira'tna, skt., the three jewels or the holy trinity of the Buddha, 
 theDharma, and the Sangha, a doctrine peculiar to Northern Buddhism. 
 (See Trikaya.) 
 
 Ti'tthiya,/"., Ti'rthika, skt., a religious school of India in Buddha's time.— 98. 
 
 Trikaya, the three bodies or personalities of Buddha, the Dharmakaya, 
 the Sambhoga-kaya, and the Nirmana-kaya. — 2 54. 
 
 Uddaka, /., U'draka, skt., a Brahman philosopher.— 29, 31. 
 Ujje'ni, /., Ujja'yini, skt., name of a city.— 90. 
 
Upada'na, p. and ikt., desire, a grasping state of mind. One of the ni- 
 danas. 
 
 (Upagutta, /.), Upagu'pta, skt., name of a Buddhist monk. — loo, loi. 
 
 U'paka, p. and skt., name of a man, a Jain, who met Buddha, but was 
 not converted by him. — 47, 48. 
 
 Upa'li, p. and skt., a prominent disciple of Buddha. Before his conversion 
 he was, according to the Buddhistic tradition, court-barber to the king 
 of the Sakyas. — 86, 104, 2J2. 
 
 Upasa'mpada, /. and skt., admittance to the Buddhist brotherhood, ordi- 
 nation. (See Pabbajja.) 
 
 Upava'ttana, p., Upava'rtana, skt., a grove in Kusinagara. The word 
 means a rambling-place, a gymnasium. — 241, 245'. 
 
 Upo'satha, /., Upava'satha, skt., the Buddhist sabbath. Rhys Davids says 
 (pp. 140— 141): "The Uposatha days are the four days in the lunar 
 month when the moon is full, or new, or half way between the two. 
 It is the fourteenth day from the new moon (in short months) and 
 the fifteenth day from the full moon (in the long months), and the 
 eighth day from each of these. The corresponding Sanskrit word is 
 Upavasatha, the fast-day previous to the offering of the intoxicating 
 soma, connected with the worship of the moon. Instead of worship- 
 ping the moon, the Buddhists were to keep the fast-day by special 
 observance of the moral precepts; one of many instances in which 
 Gotama spiritualised existing words and customs." — 98, 99, loi, 102; 
 observe the Uposatha or Sabbath, 99. 
 
 Uruve'la, p., Urubi'lva, skt., a place south of Patna on the banks of the 
 Neranjara river, now Buddha Gaya. The residence of Kassapa, the 
 chief of the Jatilas. — 34, 62, 64, 6y, 206. 
 
 Va'jji, p., Vri'ji, skt., name of a people living in the neighborhood of 
 Magadha, 120, 219, 220; assemblies of the Vajji, 220. 
 
 Va'rana, /. and skt., a tree; Crataeva Roxburghii. — 184, 185'. 
 
 Vardhama'na, skt., Vaddhama'na, Jaina Prakrit, proper name of the founder 
 of Jainism. Also called Jnatapu'tra in skt. and Natapu'tta in Jaina 
 Prakrit. 
 
 Va'runa, /. and skt., a Brahman deity, the god of heaven and regent of 
 the sea; one of the guardians of the world. — 141. 
 
 Vasavada'tta, p. and skt., a courtesan of Mathura. — 200, 201, 202. 
 
 Vase'ttha, /., Vasi'shtha, skt., name of a Brahman. — 139, 142. 
 
 Va'ssa, p., Va'rsha, skt., rain, rainy season. During the rainy season of 
 Northern India, which falls in the months from June to October, the 
 samanas could not wander about, but had to stay in one place. It 
 
 286 
 
was the rime in which the disciples gathered round their master, listen- 
 ing to his instructions. Thus it became the festive time of the year. 
 In Ceylon, where these same months are the fairest season of the year, 
 Buddhists come together and live in temporary huts, holding religious 
 meetings in the open air, reading the Pitakas and enjoying the Jata- 
 kas, legends, and parables of Buddhism. [See Rhys Davids's B., p, yy.] 
 
 Vassakara, /., Varshaka ra, skt., lit. "rain-maker." Name of a Brahman, 
 the prime minister of the king of Magadha. — 219, 120. 
 
 Ve'das, Jo, 140, 141, 187; I know all the Vedas, lyp. 
 
 Veluva'na, p., Veijuva'na, skt., a bamboo-grove at Rajagaha, 70,80; Ve- 
 luvana vihara, no. 
 
 Vesa'll, p., Vaisa'llf, skt., a great city of India, north of Patna.— lyo, 
 220, 227, 228, 232, 236. 
 
 Vihara, p. and skt., residence of Buddhist monks or priests; a Buddhist 
 convent or monastery; a Buddhist temple. — 67, 75:, 76, 95, 99, no, 
 III, i6y, 213, 214, 242. 
 
 Vi'mala,/>. and skt. (etym., the spotless), name of a friend of Yasa. — 61. 
 
 Vi'naya, 57. 
 
 Visa'kha, p., Visa'kha, skt., a wealthy matron of Savatthi, one of Bud- 
 dha's most distinguished woman lay-disciples. Says Oldenberg, Buddha, 
 English translation, p. 167: "Every one invites Visakha to sacrificial 
 ceremonies and banquets, and has the dishes offered to her first; a 
 guest like her brings luck to the house." — 94, 95', 96, 97; eight boons 
 of Visakha, 9J; gladness of Visakha, 97. 
 
 Ya'ma, p. and skt., also called Yama-raja, death, the god of death. — 
 206, 207. 
 
 Ya'sa, /., Ya'sas, skt., the noble youth of Benares, son of a wealthy man 
 and one of Buddha's earliest converts. — 5:8—61. 
 
 Yaso'dhara, p., Ya's'odhara, skt., wife of Prince Gotama Siddhattha be- 
 fore he became Buddha. She became one of the first of Buddhist 
 nuns. [See Jataka, 87—90; Commentary on Dhammapada, vv. 168, 
 169: Bigandet, 15:6—168; Spence Hardy's Manual, 198 — 204; Beal, 
 pp. 360—364: B. Birth Stories, 127.]— 13, 84—87, 92, no, i6y. 
 
 %%7 
 
INDEX. 
 
 Abstain from impurity, 126. 
 
 Abstinence, 49. 
 
 Abode in me, truth has taken its, 
 
 163. 
 Abodes of truth, 75. 
 Abolish all the lesser, 247. 
 Abolished, omens, 173. 
 About to pass away, 242. 
 Absolution, 99. 
 Abuse, the sermon on, 167. 
 According to their deeds, 212. 
 Address, Buddha's farewell, 232. 
 Adoration be to thee, 171. 
 Aim, one, one essence, one law, 163. 
 Aim, the one. Nirvana, 164. 
 Aim, the preacher's sole, 128. 
 All creatures received the message 
 
 in their own language, yj. 
 Alone, let a man walk, 102 (see also 
 
 Solitary). 
 Altercations, 100. 
 Always in danger of death, 211. 
 Ambrosia, lake of, 118. 
 Angels rejoice, 8. 
 
 Anger, by love overcome, 137. 
 
 Annihilation, 145', 146. 
 
 Annihilation of egotism, 147. B 
 
 Annihilation, Simha's question con- 
 cerning, 1 4 J. 
 
 Another Buddha will arise, 24 y. 
 
 Anxious to learn, must be, 234. 
 
 Anxious to learn the truth, be, 1 26. 
 
 Apoplexy, struck by, 191. 
 
 Appearance of Bodhisatta, 25'. 
 
 Appearance, the glory of his, 212. 
 
 Appeared, the saviour, 2 $6. 
 
 Appeased not by hatred, hatred, 
 102. 
 
 Are all paths saving paths? 139. 
 
 Artisans, the chief of the, 201 
 
 Asceticism, 22^. 
 
 Ascetics, naked, 89. 
 
 Ashes, 209. 
 
 Assemblies of the Vajji, 220, 
 
 Assemblies, various kinds of, 177. 
 
 Assured of final salvation, 248. 
 
 Astrology and forecasting by signs 
 forbidden, 236. 
 
 288 
 
Atman and the /, 31. 
 
 Atone for your evil deeds, you will 
 
 have to, 200, 
 Atonement by blood, 1J2. 
 Audience, like unto the color of 
 
 my, 177. 
 Avoid dying, not any means to, 2 1 1. 
 
 Bad deeds easy to do, 132. 
 
 Bamboo grove, 144. 
 
 Bathing in the Ganges, 14. 
 
 Battle of life, 149. 
 
 Battle, the elephant no longer lit 
 for, 166. 
 
 Battles, fight your, 149. 
 
 Be married unto the truth, 205. 
 
 Be ye lamps unto yourselves, 234. 
 
 Beauty, to restore to you a nobler, 
 202. 
 
 Becoming, gradual, 138. 
 
 Bee collects nectar, the, 137. 
 
 Being, the purpose of, 25:5. 
 
 Beings, preach to all, 129. 
 
 Beneath, water gurgling, 193. 
 
 Best, truth is, jy. 
 
 Better bore out both eyes, 94. 
 
 Blessed One, has to suffer, the, 233; 
 Blessed One, refuge in the, 150, 
 lyi, 160,, 247; Blessed One 
 swooned, the, 3$; Blessed One 
 walked unshod, the, 1 09, Blessed 
 One, wearisome to the, 226. 
 
 Blind man, 27. 
 
 Blind men, 141. 
 
 Blind received sight, 8. 
 
 Blind, the man born, 181. 
 
 Blind, truth is hidden to the, 253. 
 
 Blind, your eyes are, 187. 
 
 Bliss be diffused, let the, 190. 
 
 Bliss, the communication of, 189. 
 
 Bliss where suffering is, 20. 
 
 Blood, atonement by, 1J2. 
 Blood has no cleansing power, 152. 
 Blood, shedding of, 33. 
 Blow, give the rock a good, 194, 
 Blow off the impurities, 137. 
 Body of flesh? Why preserve this, 
 
 242. 
 Body of the law, 160; the body of 
 
 the law will endure, 242. 
 Body, the worldling nourishes his, 
 
 189. 
 Bonds that tie all souls together; 
 
 2J9. 
 Boons of Visakha, eight, 95:. 
 Brahma, 87, 139. 
 Brahman, 6y, 139, 140, 141, 142, 
 
 1J2, IJ3. I5;4,I5<5,IJ7, 168, 186, 
 
 187, 188, 190, 194, 19s, 196, 206, 
 
 207, 208, 219, 220, 214. 
 Brahman lore, the substance of, 141. 
 Bridler of men's hearts, '1^2 26. 
 Bright, the sun is, 139. 
 Bright, thinkers are, 139; warriors 
 
 are bright, 139. 
 Bubble, 39. 
 Buddhahood, omens of 8, 9, signs 
 
 of Buddhahood, 8. 
 Burning, every thing is, 64. 
 Butterfly, like the, 237. 
 By deeds one becomes an outcast, 
 
 196. 
 
 Calamities, ten great, 21 y. 
 Carp not, 126, 127. 
 Cart, as a worn out, 233. 
 Cast-off rags, 89, 91. 
 Caste, I ask not for, 196. 
 Cause of further migrations, 119. 
 Cause of selfhood, the. Found! 41. 
 Cease by hatred, hatred does not, 
 137- 
 
 19 
 
 289 
 
Ceremony, 144, "f. 
 
 Chance, 73. 
 
 Change, grief at, ij; self is change 
 
 ij8. 
 Charity, rich in returns, 17; the 
 
 sermon on, 7y. 
 Charms are treacherous, 202. 
 Chastity, 126. 
 Cherish no hatred, 126. 
 Chickens should break the egg- 
 shell, 141. 
 Chief of the artisans, the, 201. 
 Children, I am your father, ye are, 
 
 163. 
 City of Nirvana, the, 1 3 o. 
 Cleanses from error, the truth, 
 
 250. 
 Cleansing power, blood has no, 
 
 I!r2. 
 Cleaving to self, iy8. 
 Cloth of gold, robes of, 239. 
 Cloud, like a, 164. 
 Cloud of good qualities, 129. 
 Coil, the, 39. 
 Color of my audience, like unto 
 
 the 177. 
 Combination, individuality a, 32; 
 combination subject to separa- 
 tion, 32. 
 Come forth into the light, 143. 
 Come into the world to befriend, 
 
 114. 
 Come to teach life, 1^3. 
 Commandments, see the ten evils, 
 
 126. 
 Communication of bliss, the, 189. 
 Complete, surrender of self, 148. 
 Compounds will be dissolved, 158, 
 
 142. 
 Comprehension of things, truth the 
 correct, 41. 
 
 Concord, two ways of re-establish- 
 ing, 104; meeting in concord, 
 220; re-establishment of concord, 
 103. 
 Conditions of welfare, eight, 220. 
 Confer the ordination, 58. 
 Confession of trespasses, 99. 
 Conquerors, the greatest of, 132. 
 Conquest of self, 149. 
 Consolidation of Buddha's religion, 
 
 89. 
 Contact of the object and senses, 
 
 66. 
 Continuity, sameness and, I5'7. 
 Coop, the fowl in the, 122. 
 Correct comprehension of things, 
 
 truth the, 41. 
 Correlatives, 20. 
 Courtesan, 96, 200, 227-231. 
 Covet not, 126. 
 Crane, the wild, 122; the cruel 
 
 crane, 1 84. 
 Creatures, all, received the message 
 
 in their own language, jy. 
 Criminal, punishment of the, 148. 
 Criminal's act, punishment the fruit 
 
 of the, 148. 
 Crossed the river, 225. 
 Crossed the stream, he had, 213. 
 Cultivate good-wLU, 67. 
 Culture of the mind, 87. 
 
 Danger of death, always in, 211. 
 Dangers hang over Pataliputta, three, 
 
 224. 
 Dark, do not caU the world, 187. 
 Dart of lust, the, 183. 
 Dead are many, the, 210. 
 Dead not saved by lamentation, 
 
 21 1. 
 Deaf and dumb speak, the, 8. 
 
 zpo 
 
Death, always in danger of, 2 1 1 ; 
 Buddha's death, 249; fate after 
 death, 212; death is near, 23;; 
 no escape from, 16; in the 
 domain of death, 123; self is 
 death, 153, if 8, 160; thought- 
 lessness, the path of death 132. 
 
 Deeds, according to their, 212; 
 bad deeds easy to do, 132; by 
 deeds one becomes an outcast; 
 196; passed away according to 
 his deeds, 194. 
 
 Deeper, dig, 129. 
 
 Delusion and truth, 42. 
 
 Delusions, 49. 
 
 Denies the existence of the soul, 
 Gotama, i y i . 
 
 Desert, a waterless, 142; rescue in 
 the desert, 1 9 1 ; a sandy desert, 
 192. 
 
 Desire, the extinction of evil, 138. 
 
 Desolation, a hopeless, 142. 
 
 Despot, the, 199. 
 
 Destiny of warriors, 149. 
 
 Destroyed, hell is, 226. 
 
 Devadatta, sect of, iio. 
 
 Die until, etc., I shall not, 44, 235; 
 truth cannot die, 24J. 
 
 Died in the &ith, he, 207. 
 
 DiiRised, let the bliss be, 190. 
 
 Dig deeper, 129. 
 
 Disciple, the first woman lay-, 61. 
 
 Disciple, a, flagged, 191. 
 
 Dissatisfied, the people, 71. 
 
 Dissolution, necessity of, 249. 
 
 Dissolved, compoimds will be, 242. 
 
 Distinction, without, 164. 
 
 Doctrine, preach the, glorious in 
 the beginning, the middle, and 
 end f8; my doctrine is like the 
 great ocean, 177; doctrine like | 
 
 unto fire. 178; doctrine like 
 
 unto water, 178. 
 DoiFed their robes, the bhikkhus, 
 
 9S. 
 Dog, the hungry, 198. 
 Domain of death, in the, 123. 
 Do not call the world dark, 187. 
 Do not rely on external help, 234. 
 Do not scold, 103. 
 Door of immortality, 44. 
 Draught-ox, exertion is a, 195:. 
 Drink, the refreshing, perception 
 
 of truth, 118. 
 Drinking? Is the water not fit for, 
 
 i6j. 
 Dumb, the deaf and, speak, 8. 
 Dust, like one who flings, 168. 
 Dust of worldliness, 44. 
 Dwelling-place, wisdom has no, 
 
 154- 
 Dying, not any means to avoid, 
 211. 
 
 Each day one hemp-grain, 34. 
 
 Earnestness is the goad, 19^; earn- 
 estness is the path of immorta- 
 lity, 132. 
 
 Earth, peace on, 9. 
 
 Earthquake, 249. 
 
 East, face towards the, 223. 
 
 Eating of flesh, the, 49. 
 
 Ecstasy, the song of, 221. 
 
 Eddies of transmigration, 166. 
 
 Efficacy, rituals have no, 33. 
 
 Egg-shell, chickens should break the, 
 143 ; I have first broken the egg- 
 shell, 248. 
 
 Eggs, hen brooding over, 143. 
 
 Ego, the, 30; ego, an illusion, 33; 
 the instability of the ego, 3 1 . 
 
 Egotism, the annihilation of, 148. 
 
 19- 
 
 291 
 
Eight boons of Visakha, 9f. 
 
 Eight conditions of welfiire, 220. 
 
 Eight wonderful qualities, 178. 
 
 Eightfold path, the, 41, 143, 237. 
 
 Eightfold, the best way is the 138. 
 
 Eldest, I am the, 248. 
 
 Elephant, powerful, 166; the ele- 
 phant no longer fit for battle, 
 166. 
 
 Elevate the mind, 80. 
 
 Emaciated from &sts, 3$'. 
 
 Embrace of truth, the, 20J. 
 
 Emptiness and immaterial life, 30. 
 
 Enabled me to do so, faith, 213. 
 
 Endure, thoughts will, 132. 
 
 En^my, his greatest, 134. 
 
 Enlightened Teacher, refuge in the, 
 
 145. 
 
 Entities, souls not separate and self- 
 existent, 153. 
 
 Envy not, 126. 
 
 Epidemic, 121. 
 
 Eradication of self, 148. 
 
 Error, self an, 67; error be thou 
 my guide, 258. 
 
 Error, truth cleanses from, 250. 
 
 Errors, 126. 
 
 Escape from death, no, 16. 
 
 Essence of life, truth is the, 258; 
 one in essence, 259; one essence, 
 one law, one aim, 163. 
 
 Eternal, truth the image of the, 3 . 
 
 Everlasting life, 149, 20 j. 
 
 Evil actions, thou canst not escape 
 the firuit of, is 9. 
 
 Everything is burning, 64. 
 
 Evil by good, overcome, 137; evil 
 deeds, you will have to atone 
 for your, 200; ignorance the 
 root of evil, 40; pain is the 
 outcome of evil, 133; evil pow- 
 
 ers no surrender, 148, evil of 
 lust, avoid, 183. 
 
 Evolution, If 8; in the course of 
 evolution, 2jy. 
 
 Exertion is a draught-ox, 19^. 
 
 Existence is spiritual, all, i y i ; thirst 
 for existence and selfhood, 39. 
 
 Expulsion, sentence of, loo. 
 
 External help, do not rely on, 234. 
 
 Extinction of self, the, salvation, 
 4; the extinction of sinful desire, 
 I 3 8 ; the extinction of thirst, 1 3 8. 
 
 Eye, the, atman and, 29; eye of 
 truth, 5:9; mental eye, 209; spi- 
 ritual eye, 254. 
 
 Eyes, better bore out both, 94. 
 
 Face to face, Brahma, 140; the uni- 
 verse face to face, 142; face to 
 fece with him, 248. 
 
 Face towards the east, 223. 
 
 Facing towards the west, 223. 
 
 Faith alone can save, 213; faith en- 
 abled me to do so, 213; hast 
 thou faith, 235; he died in the 
 faith, 207; faith is the seed, 
 195; faith in the Buddha, 226; 
 Sariputta's faith, 212. 
 
 Falter not, wise people, 133. 
 
 Famine, 120. 
 
 FareweU address, Buddha's, 232. 
 
 Fashion themselves, wise people, 
 133. 
 
 Fashioned, truth cannot be, 257. 
 
 Fasts, emaciated from, 35. 
 
 Fate after death, 212, 226. 
 
 Father and son, 207; father I 
 reverence my fether, 144; ye 
 are my children, I am your 
 father, 163. 
 
 Faults of others, the, 134, 137. 
 
 zpz 
 
Fell upon him, sickness, 131, 237. 
 
 Fetch me some water, 238. 
 
 Few, the living are, 210. 
 
 Fight your battles, 149. 
 
 Fire, doctrine like unto, 178. 
 
 Fire, sermon on, 64. 
 
 First broken the egg-shell, I have, 
 
 248. 
 First Buddha, I am not the, 245. 
 First lay-member, the, 60. 
 First women lay-disciples, the, 61. 
 Fish, the giddy, 183. 
 Fit for battle, the elephant no 
 
 longer, 1 66. 
 Fit for drinking? Is the water now, 
 
 165. 
 Fit to live, more, 149. 
 Five meditations, 174. 
 Five roots of mind, the, 29. 
 Five wishes of Bimbisara, 68. 
 Fivefold gain, 223; fivefold loss, 223. 
 Flagged, a disciple, 191. 
 Flagging, religious zeal, 35'. 
 Flame, sameness of the, lyj. 
 Flesh, the eating of, 49; thorn in 
 
 the, 138; let the flesh waste 
 
 away, 34; why preserve this 
 
 body of flesh? 242. 
 Flings dust, like one who, 168. 
 Flowers out of season, 241; lotus 
 
 flowers, 39; mandara flowers, 9. 
 Following the Master over the 
 
 stream, 212. 
 Fool, 133; the listless fool, 190. 
 Foolish, pleasures destroy the, 134; 
 
 foolish talk, 140. 
 Forbidden, miracles, 11 9-1 21. 
 Forecasting by signs forbidden, as- 
 trology and, 236. 
 Found! the cause of selfhood 40; 
 
 found the truth, jy. 
 
 Foxmdation of the Kingdom of 
 Righteousness, 47. 
 
 Four kmds of offering, 186; four 
 kinds of merit, 186; four simp- 
 les, 181 ; the four quarters, 143; 
 the four noble truths, 41, 181 ; 
 the four signs, ij; where four 
 roads cross, 140. 
 
 Fowl in the coop, the, 122. 
 
 Fragrant like the lotus, 201. 
 
 Free your mind of ignorance, 126. 
 
 Fruit of evil actions, thou canst 
 not escape the, 159; the fruit 
 of immortality, 195; the fruit 
 of the criminal's act punishment, 
 148. 
 
 Fruits, ripe, 2 n . 
 
 Ganges, bathing in the, 14. 
 
 Giddy fish, the, 183. 
 
 Gift of religion, the, 138. 
 
 Gift, the king's, 69. 
 
 Give also to the Nigganthas, lyo; 
 
 give, if thou art asked, 137; 
 
 give the rock a good blow, 194. 
 Gives away, he who, etc., 241. 
 Giving away, 75'. 
 Glad tidings, i. 
 Gladness of Visakha, 97. 
 Glorious in the beginning, middle, 
 
 and end, preach the doctrine 5: 8 ; 
 
 the truth is glorious, 60, 61, 68. 
 Glory of his appearance, the, 212; 
 
 the truth in all its glory, 2^6. 
 Goad, earnestness is the, 195. 
 Goal, the, 118, 138. 
 Gods and men, teacher of, 226. 
 Goes out to wage war, 130. 
 Gold, robes of cloth of, 239. 
 Gone into the yoke, 138. 
 Good qualities, cloud of, 1 29 ; happi- 
 
 ^93 
 
ness is the outcome of good, 
 133; overcome evil by good, 137; 
 good tidings, 1 1 ; cultivate good- 
 will, 67; good works are rain, 
 
 Gotama Gate, 224. 
 
 Governs all things, karma, 121. 
 
 Grace, the time of, 183, 192. 
 
 Gradual becoming, 158. 
 
 Grant me my life, 107, 186. 
 
 Great is thy faith, 222. 
 
 Great understanding, mvmi of, 170. 
 
 Greatest enemy, his, 134; the 
 
 greatest of conquerors, 132. 
 Greedy tailor, the, 184. 
 Grief at change, 19; overcome grief, 
 
 234; selfish in my grief, 210. 
 Grounded, that it be well, 222. 
 Grove, bamboo, 144. 
 Guide, error be thou my, 258. 
 Guiding-rein, mind is the, 195. 
 
 Happily, let us live, 139. 
 
 Happiness is the outcome of good, 
 133; vanity of worldly happi- 
 ness, 3. 
 
 Happy, he is altogether, 143; make 
 thyself happy, 235'. 
 
 Hard times teach a lesson, 122. 
 
 Harvest Nirvana, the, 195; thou 
 wilt greap the harvest sown in 
 the past, 1J9. 
 
 Hast thou faith? 235:. 
 
 Hatred appeased not by hatred, 102; 
 cherish no hatred, 126; hatred 
 ceases by love, 137; hatred does 
 not cease by hatred, 137. 
 
 He promoted him higher, 182. 
 
 He who gives away, etc., 241. 
 
 He who walks righteously is ever 
 near me, 246. 
 
 Hearts, bridler of men's 226. 
 
 Heaven, hope of, a mirage, 122; 
 like one who spits at heaven, 
 1 67 ; pleasures of self in heaven, 
 
 in- 
 Heavenly songs, 241. 
 Hell is destroyed, 226. 
 Helmet of right thought, 93. 
 Help, do not rely on external 234; 
 
 now my lot to help, 214. 
 Hemp-grain, each day one, 34. 
 Hen brooding over egg, 143. 
 Hereafter, the, 159. 
 Heresies, 73. 
 Hermit, layman and, 59. 
 Higher, he promoted him, 182. 
 Hold fast to the truth, 234. 
 Holiness better than sovereignty, 
 
 17- 
 Homage, worthiest, 241. 
 Honor, so great an, 228. 
 Honored be his name, 69. 
 Hope of heaven a mirage, 122. 
 Hopeless desolation, a, 142. 
 Hungry dog, parable of the, 198. 
 
 I am not the first Buddha, 24 J; I 
 am the eldest, 248 ; I am the 
 truth, 163; I am thirsty, 238; 
 I ask not for caste, 196; I have 
 first broken the egg-shell, 248; 
 no room for the I, 6j; I reve- 
 rence my father, 144; I shall 
 not die imtil, etc., 44; such 
 faith have I, 2 2 1 ; the I perish- 
 able, 66; the I, the soul, 29; 
 the thought of I, 3 1 ; the trans- 
 mission of the soul and the I, 32. 
 
 Idea of self, the, 242. 
 
 Identity, lyfi; identity and non- 
 identity, 15:2, iy6; identity of 
 
 '94 
 
self, 157; where is the identity 
 of my self? lyy. 
 
 Idle talk, invocations are, is 9. 
 
 If thou art asked, give, 137. 
 
 Ignorance, free your mind of, 126; 
 ignorance the root of evil, 40. 
 
 Illimitable light, 259. 
 
 Illusion, self an, 42, 149; the ego 
 an illusion, 33. 
 
 Illustration by a lamp, lyj; illu- 
 stration by a letter, 155. 
 
 Image of the eternal, truth the, 3. 
 
 Immaterial life, emptiness and, 30. 
 
 Immeasurable light, 118. 
 
 Immolation, 152. 
 
 Immortal, life, 119; the immortal 
 path 76. 
 
 Immortality, 72, 84, 210; door of 
 immortality, 44; earnestness is 
 the path of immortality, 132; 
 immortality in transiency, 3 ; im- 
 mortality in truth, 153, 160; the 
 fruit of immortality, 195; the 
 water of immortality, 149; truth 
 and immortality, 6. 
 
 Immutable, the words of Buddha, 
 20. 
 
 Impure is nakedness, 95, 96. 
 
 Impurity, abstain from, 126; purity 
 and impurity belong to oneself, 
 131. 
 
 Impurities, blow off the, 137. 
 
 In the course of evolution, 255. 
 
 Incantations, 1 44 ; incantations have 
 no saving power, 33. 
 
 Incarnation of the truth, 253. 
 
 Individuality a combination, 3 2 ; the 
 wheel of individuality, 65. 
 
 Inexhaustible life, 174. 
 
 Instability of the ego, the, 66. 
 
 Instruction, words of, 170. 
 
 Instruments, 64. 
 
 Invocations, 141; invocations are 
 
 idle talk, 1^9. 
 Is it wrong to go to war? 147. 
 
 Jewel, a, 252; precious crown 
 
 jewel, 130. 
 Jewels and worldliness, 59. 
 Jungle, a pathless, 142. 
 
 Karma governs all things, 121. 
 
 Keep my hold on life, 232. 
 
 KiU not, 126. 
 
 King Bimbisara, 25, 65:, 69, 90, no. 
 
 King of kings, 250; king of truth, 
 130, 163; powerful king, 130. 
 
 Kingdom of Righteousness, Founda- 
 tion of the, 47, J 5. 
 
 Kingdom of truth, 48. 
 
 King's gift, the, 69. 
 
 Kings, Naga, 9. 
 
 Knew me not, they, 178. 
 
 Knowledge remains, i5'4. 
 
 Kusa-grass, 193. 
 
 Lake of Ambrosia, 118. 
 
 Lake, still, like a, 133. 
 
 Lame walk, the, 8. 
 
 Lamentation, dead not saved by, 
 211. 
 
 Lamp, illustration by a, ijy. 
 
 Lamps unto yourselves, be ye, 234. 
 
 Land, pure, i73- 
 
 Language, all creatures received 
 the message in their own, SS- 
 
 Last word, 249. 
 
 Law, body of the, 160; one aim, 
 one essence, one law, 163; the 
 law the body of the Tathagata, 
 253; the body of the law will 
 endure, 242. 
 
 2j>5 
 
Laws are temporary, many, ayj. 
 
 Laws of righteousness, obedience 
 to the, lyi. 
 
 Lay disciples, the first women, 61. 
 
 Lay member, the first, 60. 
 
 Lay robes, 91. 
 
 Layman and hermit, yp. 
 
 Layman, priest and, alike, 74. 
 
 Leaiung against the doorpost, 242. 
 
 Learn, must be anxious to, 234. 
 
 Learning, availeth not, 159. 
 
 Lesser, abolish all the, 247. 
 
 Lesson given to Rahula, i6j. 
 
 Lesson, hard times teach a, 122. 
 
 Let a man walk alone, 102. 
 
 Let the bliss be diffused, 190. 
 
 Let the flesh waste away, 34. 
 
 Let us go into the world, 2^0. 
 
 Let us live happily, 139. 
 
 Let us obey the truth, 254. 
 
 Let your light shine forth, 109. 
 
 Letter, illustration by a, lyy. 
 
 Letter, in the, 104. 
 
 Lie not, 126. 
 
 Life, battle of, 1 49 ; come to teach, 
 153; life everlasting, 149, 20$; 
 grant me my life, 107, 186; keep 
 my hold on life, 232; life immortal, 
 119; inexhaustible life, 174; 
 reason in the struggle for life, 
 2 y y ; seek thou the life that is 
 of the mind, 153; truth is life, 
 153; life yearns for the truth, 2 y 8 ; 
 
 Light, come forth into the, 143; 
 illimitable light, 259; immeasur- 
 able light, 118; let your light 
 shine forth, 109. 
 
 Like a stUl lake, 133. 
 
 Like unto the color of my audience, 
 177. 
 
 Lily, the, on a heap of rubbish, 138. 
 
 Lineage of the faith, 222. 
 
 Lintel, leaning against the, 242. 
 
 Listen to both parties, 103. 
 
 Listless fool, the, 190. 
 
 Little by little, 182. 
 
 Live happily, let us, 139. 
 
 Live, more fit to, 149. 
 
 Lives of men, 198. 
 
 Living are few, the, 210. 
 
 Living, luxurious, 188. 
 
 Living in paradise, 207. 
 
 Lobster, 184. 
 
 Locality? is wisdom a, 154. 
 
 Locality, Nirvana not a, iy4. 
 
 Logic holds universally, iy6. 
 
 Lord, glorious, lyo, 247. 
 
 Lord, pass away, 2 3y. 
 
 Loss, fivefold, 223. 
 
 Lost, a treasure that can never be, 
 
 171. 
 Lost son, the, 182. 
 Lot to help, now my, 214. 
 Lotus-flower in water, the, yi, 7y, 
 
 118. 
 Lotus-flowers, 39, 93. 
 Lotus, fragrant like the, 201. 
 Love, hatred ceases by, 137; love 
 
 of truth, 149; overcome anger 
 
 by love, 137; the world filled 
 
 with love, 143. 
 Lust, the dart of 183. 
 Luxurious living, 188. 
 
 Macarisms, 41, 42, 171. 
 Made up of thoughts, 131. 
 Magic power, 119. 
 Main, rivers reach the, 22y. 
 Make thyself happy, 23 y. 
 Maker, Issara, the, 72. 
 Maker, the, self, 73. 
 Man, a blind, 27. 
 
 296 
 
Man born blind, the, i8i. 
 Man, who is the strong? iiy. 
 Mango-grove, 139, 221, 237. 
 Many, the dead are, 210. 
 Married \into the truth, be, 20J. 
 Master, out of reverence for the, 
 
 248. 
 Master over the stream, following 
 
 the, 212. 
 May be expected to prosper, Sangha, 
 
 221. 
 Me, this is done by, 132. 
 Meats remained undiminished, 205. 
 Medicines, 90, 210, 246. 
 Meditation (see bhavana and sati- 
 
 patthana in the Glossary), 39, 
 
 174, 137. 
 Meeting in concord, 220. 
 Men, blind, 141 ; teacher of gods 
 
 and men, 226; the lives of men, 
 
 198. 
 Men's hearts, bridler of, 226. 
 Mental eye, 209. 
 Merit, four kinds of, 186. 
 Merit, the order (sangha) the sow- 
 
 ingground of, 226. 
 Message in their own language, all 
 
 creatures received the, yy. 
 Migrations, cause of further, 118. 
 Mind, Brahma's, 142; culture of 
 
 the, 87; elevate the miud, 80; 
 
 mind is the guiding rein, 195; 
 
 seek thou the life that is of the 
 
 mind, iS3; the five roots of 
 
 mind, 29; there is mind, lyi. 
 Mind, we the result of, 131. 
 Miracle-mongers, 173. 
 Miracles, 172. 
 
 Miracles forbidden, 119— 12 1. 
 Mirage, hope of heaven a, 122. 
 Mirage, the cause of self a, 32. 
 
 Mirror of truth, the, 22 y. 
 
 Mission, the preachers, 127. 
 
 Moon, the, shines by night, 139. 
 
 Moral powers, 97. 
 
 Moral sense, 97. 
 
 More fit to live, 149. 
 
 More, sin no, 183. 
 
 Mortification not the right path 3y. 
 
 Mortification profitless, 49. 
 
 Mortification vain, yo. 
 
 Mother, a, 67. 
 
 Muni of great understanding, 170. 
 
 Mustard seed, the, 209. 
 
 Naked ascetics, 89. 
 
 Nakedness, impure is, 9y, 96. 
 
 Name, honored be his, 69. 
 
 Nature of religion consists in wor- 
 ship and sacrifice, the, iy2. 
 
 Nature of the rope, the 67. 
 
 Nature of self, the, 66. 
 
 Near me, he who walks, righte- 
 ously is ever, 246. 
 
 Necessity of dissolution, 249. 
 
 Nectar, the bee coUects, 137. 
 
 Needed, the one thing that is, iy3. 
 
 Noble, eightfold path, the, 41, 
 237, 2y8. 
 
 Noble truths, the four, 41, 181. 
 
 Non-action, i4y, 146. 
 
 Non-existence of the soul, iy3. 
 
 Non-identity, identity and, iy2, 
 iy8. 
 
 Not any means to avoid dying, 
 211. 
 
 Not worthy of yellow robes, 103. 
 
 Nothing remains, 160. 
 
 Nothing will remain, 22y. 
 
 Nothingness stares me in the fiice, 
 
 iy3- 
 Nourishes his mind, the wise man, 
 
 189. 
 
 zp7 
 
Novices, precepts for the, 114. 
 Now is the time to seek religion, 
 
 21. 
 Now my lot to help, 214. 
 
 Obedience to the laws of right- 
 eousness, 152. 
 
 Obey the truth, let us, 2 54. 
 
 Object and senses, contact of, 66. 
 
 Observe the Uposatha or Sabbath, 
 98.- 
 
 Ocean, 216; rivers in the ocean, 
 214; my doctrine is like the 
 great ocean, 177. 
 
 Offering, four kinds of, 186. 
 
 Omens abolished, 173. 
 
 Omens of Buddhahood, 10. 
 
 One hemp-grain each day, 34. 
 
 One in essence, 259. 
 
 One, the truth is but, 138, 164, 
 
 One thing that is needed, the, 153. 
 Oneself, purity and impurity belong 
 
 to, 131. 
 Order, rules for the, 233. 
 Order, the, (sangha) the sowing- 
 
 groimd of merit, 226. 
 Ordination, y8, $9, 88, [see also 
 
 Fabbajja and Upasampada in the 
 
 Glossary]. 
 Others art thou thyself, 157. 
 Others, the faults of, 134, 137. 
 Our water is all gone, 193. 
 Outcast, the, 19J; by deeds one 
 
 becomes an outcast, 196; who is 
 
 an outcast? 195. 
 Outcome of evil, pain is the, 133. 
 Outcome of good, happines is the, 
 
 133. 
 Outwitted, 184. 
 Overcome anger by love, 137. 
 
 Overcome evil by good, 137. 
 Overcome grief, 234- 
 Ox led to slaughter, 211. 
 
 Pain is the outcome of evil, 133. 
 
 Parable, i6y, 179 &c. 
 
 Parable of the hungry dog, 198. 
 
 Paradise in the West, the, 173; liv- 
 ing in paradise, 207; the para- 
 dise of the pure land, 173. 
 
 Parties, listen to both, 103. 
 
 Party in search of a thief, a, 206. 
 
 Pass away, about to, 242; people 
 pass away, 212; the truth will 
 never pass away, 15:2. 
 
 Passed away according to his deeds, 
 
 194. 
 
 Passion, rain and, 132. 
 
 Past, thou wilt reap the harvest 
 sown in the, 159. 
 
 Path of transmigration, weary, 237; 
 sign of the right, 143; the eight- 
 fold, 41 ; the immortal path, 76; 
 the noble eightfold path, 143, 
 237, 258; mortification not the 
 path, 3 y ; walk in the noble path, 
 160; a pathless jungle, 142; are 
 all paths saving? 1 39. [See also 
 Maggo in the Glossary.] 
 
 Peace on earth, 9. 
 
 Peacemaker, the, 197. 
 
 People dissatisfied, the, 71; people 
 pass away, 212; wise people 
 falter not, 133; wise people 
 fashion themselves, 133. 
 
 Perception of truth, the refreshing 
 drink, 118. 
 
 Perishable, the /, 66. 
 
 Personalities of Buddha, the three, 
 231. 
 
 Pestilence, 121. 
 
 298 
 
Physician, 20, 181, ;io; the best 
 physician, 169; without beholding 
 the physician, 246. 
 Fit, treasure laid up in a deep, 
 171. 
 
 Pity me not, 18. 
 
 Plantain-tree, 39. 
 
 Pleasure, he who lives for, 1 3 3 ; let 
 a man take pleasure in the dhar- 
 ma, 171. 
 
 Pleasures destroy the foolish, 134; 
 pleasures of self in heaven, 1 5: 3 ; 
 why do we give up the pleasures 
 of the world, 172; religious wis- 
 dom lifts above pleasures, 209. 
 
 Potter, 163; potter, vessels made 
 by the, 211. 
 
 Power, incantations have no, 33; 
 magic power, 119. 
 
 Powerful elephant, 166. 
 
 Powerful king, 130. 
 
 Powers, moral, 97. 
 
 Practise the truth, 160. 
 
 Praise of all the Buddhas, the, 258. 
 
 Prayers, 141 ; prayers vain repeti- 
 tions, 33. 
 
 Preach the doctrine, glorious in the 
 beginning, middle, and end, 58; 
 preach to all beings, 129. 
 
 Preacher's mission, the, 127; the 
 preacher's sole aim, 128. 
 
 Preachers, Tathagatas are only, 1 3 1 ; 
 
 Precepts, 247 ; precepts for the nov- 
 ices, 124; ten precepts, 124. 
 walk according to the precepts, 
 241. 
 
 Precious crown jewel, 130. 
 
 Precious jewel, a, 252. 
 
 Priceless, the lives of men are, 198. 
 
 Priest and layman alike, 74. 
 
 Prince, test of the, 1 3 . 
 
 Problem of the soul, the, 29. 
 
 Profitless, mortification, 49. 
 
 Prohibitions, 120. 
 
 Promoted him higher, he, 182. 
 
 Propound the truth, 127. 
 
 Prosper, sangha may be expected 
 to 121. 
 
 Prospered, bhikkhus, 120. 
 
 Punishment of the criminal, 147. 
 
 Punishment, the fruit of the crim- 
 inal's act, 148. 
 
 Puppets on a string, 123. 
 
 Pure land, the paradise of the, 173. 
 
 Purity and impurity belong to one- 
 self, 131. 
 
 Purpose of being, the, iSS- 
 
 Purpose, speak to the, 126. 
 
 Qualities, cloud of good, 129; eight 
 wonderful qualities, 178. 
 
 Quality, the thing and its, 30. 
 
 Quarrels, 100. 
 
 Quarters, the four, 143; the six 
 quarters, 144. 
 
 Question concerning annihilation. 
 
 Questioned, the sages, 13. 
 Questions of the deva, 168. 
 
 Rabbit rescued from the serpent, 
 
 27. 
 Rags, cast-off, 89, 91, iio. 
 Rahula, lessons given to, 16$. 
 Rain and passion, 132. 
 Rain fell, 94- 
 
 Rain, good works are, 19?. 
 Rare in the world, 228. 
 Reap the harvest sown in the past, 
 
 thou wilt. If 9. 
 Reap what we sow, we, iS3i ^°°- 
 Reason,as the helpmate of self, 2 j6. 
 
 195> 
 
Reason in the struggle for life, 
 
 Reason, no truth is attainable with- 
 out, 256. 
 
 Reasoning ceases, 154. 
 
 Rebirth without transmigration of 
 self, 33. 
 
 Rebuked, the bhikshus, 109. 
 
 Received the message in their own 
 language, all creatures, yy. 
 
 Re-establishing concord, two ways 
 of, 104. 
 
 Re-establishment of concord, 103- 
 
 Reform to-day, 123. 
 
 Refreshing drink, the, perception 
 of truth, 118. 
 
 Refuge in the Blessed One, lyo, 
 151, 160, 247. 
 
 Refuge in the Buddha, 60, 61, 64, 
 68, 168, 206, 251, 257. 
 
 Refuge in the Enlightened Teacher, 
 145- 
 
 Refuge is his name, 213. 
 
 Rejoice, angels, 8. 
 
 Religion, Buddha's, consolidation 
 of, 89; now is the time to seek 
 religion, 21 ; seeing the highest 
 religion, 138; the gift of all 
 religion, 138; worship and sacri- 
 fice the nature of religion, i J 2 ; 
 thou tearest down religion, isi. 
 
 Religious man, the, and truth, 12 j ; 
 religious wisdom lifts above pleas- 
 ures, 209; religious zeal flagging, 
 
 3S- 
 Rely on yourselves, 234. 
 Remain in thy station, 74; nothing 
 
 wUl remain, 225; the truth will 
 
 remain, 242, 249. 
 Repetitions, prayers vain, 33. 
 Reprove, do not, 103. 
 
 Rescue in the desert, 191. 
 
 Restore to you a nobler beauty, 
 to, 201. 
 
 Revere the traditions, 254. 
 
 Reverence for the Master, out o f 
 248. 
 
 Reverence my father, I, 144. 
 
 Rice-milk, 95. 
 
 Rich in returns, charity, 27. 
 
 Righteous cause, war in a, 149. 
 
 Righteousness, foimdation of the 
 kingdom of, 47; source of all 
 righteousness, 118; the kingdom 
 of righteousness, JJ; the throne 
 of truth is righteousness, 2^7. 
 
 Right path, mortification not the, 3 y. 
 
 Right path, sign of the, 143. 
 
 Right thought, helmet of, 93. 
 
 Ripe fruits, 211. 
 
 Rituals have no efficacy, 33. 
 
 River, crossed the, 22^. 
 
 Rivers in the ocean, 214. 
 
 Rivers reach the main, 22s. 
 
 Roads cross, where four, 140. 
 
 Robe of the Tathigata, 127. 
 
 Robes, lay, 9 1 ; robes of cloth of 
 gold, 239; the bhikkhus doffed 
 their robes, 95. 
 
 Rock a good blow, give the, 194. 
 
 Room for the /, no, 6y. 
 
 Root of evil, ignorance the, 40. 
 
 Roots of mind, the five, 29. 
 
 Rope, the nature of the, 67. 
 
 Rubbish, the lily on a heap of, 138. 
 
 Rules for the order, 233. 
 
 Sabbath, 98; observe the Uposa- 
 
 tha or Sabbath, 98. 
 Sacrifice, 3 3 ; sacrifice of self, 1 5: 2 ; 
 
 the nature of religion, worship 
 
 and sacrifice, 1^2. 
 
 300 
 
Sacrifices, 3 3 ; sacrifices cannot save 
 1 59. 
 
 Sages questioned, the, 13. 
 
 Saint, a sinner can become a, 171. 
 
 Salvation alone in the truth 234; 
 assured of final, 248 ; salvation 
 the extinction of self, 4; work 
 out your salvation, 237, 249. 
 
 Sameness and continuity, 157. 
 
 Sandy desert, a, 192. 
 
 Save, faith alone can, 213. 
 
 Saving paths? Are all paths, 139. 
 
 Saving power, incantations have no, 
 
 33- 
 
 Saviour of others, a, 163. 
 
 Saviour appeared, the, 25 6. 
 
 Saviour, truth the, y. 
 
 Scepticism, 126. 
 
 Schism, the, loo. 
 
 Search of a thief, a party in, 206. 
 
 Season, flowers out of, 241. 
 
 Season, rainy, y8, 232. 
 
 Sect of Devadatta, 1 1 o. 
 
 Seed, faith is the, 19?. 
 
 Seeing the highest religion, 138. 
 
 Seek thou the life that is of the 
 mind, 1J3. 
 
 Self, 72; self an error, 67; self an 
 illusion, 41, 67; self and the cause 
 of troubles, 67; self and truth, 
 4, 41, 148; self begets selfish- 
 ness, 5; cleaving to self, iy8; 
 complete surrender of self, 148; 
 eradication of self, 147; self- 
 extinction, IJ2; identity of self, 
 158; illusion of self, 67; pleas- 
 ures of self in heaven, 153; self is 
 change, 158; self is death, I5'3, 
 160; self-mortification, 89; my 
 self has become the truth, 163; 
 reason as the helpmate of self. 
 
 2 J 6; rebirth without the trans- 
 migration of self, 33,153; sacrifice 
 of self, 152; the conquest of 
 self, 149; the extmction of self, 
 salvation, 4; the idea of self, 
 242; self, the maker, 73; the 
 nature of self, 65; self, the veil 
 of Maya, 6; truth and self, 153; 
 truth guards him who guards his 
 self, 132; thou clingest to self, 
 122; where is the identity of 
 my self, 1$$; compounds lack 
 a self, iy8. 
 
 Selfhood, the cause of, found, 40. 
 
 Selfhood, thirst for existence and, 
 39- 
 
 Selfish is my grief, 210. 
 
 Selfishness, self begets, y. 
 
 Selfishness, surrender, 67. 
 
 Sense, moral, 97. 
 
 Senses and object, contact of, 66. 
 
 Sentence of expulsion, 100, loi. 
 
 Sentiency, truth vibrated through. 
 
 Separation, combination subject to, 
 
 31- 
 Sermon on abuse, the, 167; the 
 
 sermon on charity, 7$; sermon 
 
 on fire, 64. 
 Serpent, rabbit rescued from the, 27. 
 Seven kinds of wisdom, 97. 
 Sevenfold higher wisdom, 222. 
 Shaveling, 19s. 
 Shedding of blood, 33. 
 Shine forth, let your light, 109. 
 Shines by night, the moon, 139. 
 Sick bhikkhu, the, 213. 
 Sickness fell upon him, 232, 237. 
 Sight, blind received, 8. 
 Sign of the right path, 143. 
 Signs forbidden, astrology and fore- 
 
 301 
 
casting by, 136; signs of Buddha- 
 hood, 10; the four signs, ly. 
 
 Sin, struggle against, 137. 
 
 Sinner can become a saint, a, 172. 
 
 Six quarters, the, 144. 
 
 Slaughter, 33. 
 
 Slaughter, ox led to, 211. 
 
 Smith, Chunda, the, 237, 240. 
 
 Snake, no rope, 67. 
 
 So great an honor, 228. 
 
 Soldier, a, Simha, 147. 
 
 Soldier of truth, a, 149. 
 
 Soldiers of the Tathagata, 130. 
 
 Solitary, 137. 
 
 Son, the lost, 182. 
 
 Son, father and, 207. 
 
 Song of ecstasy, 221. 
 
 Songs, heavenly, 241. 
 
 Sorcerers, 173. 
 
 Sorrow compared with a sword, 19. 
 
 Soul, Gotama denies the existence 
 of the, I y I ; non-existence of the 
 soul, I5'3; the I the soul, 29, 
 the problem of the soul, 29; 
 the Buddhist conception of soul; 
 viii. 
 
 Souls not separate and self-existent 
 entities, 153. 
 
 Soup, a spoon tastes not the flavor 
 of the, 191. 
 
 Source of all righteousness, 118. 
 
 Sovereignty, holiness better than, 
 
 27- 
 
 Sow that you will reap, what you, 
 
 200. 
 Sow, we reap what we, IJ3. 
 Sower, the, 194. 
 Sowest, others will reap what thou, 
 
 Sowing-groxmd of merit, the order 
 (sangha) the, 226. 
 
 Speak, the deaf and dumb, 8. 
 
 Speak to the purpose, 126. 
 
 Speaking untruths, 166. 
 
 Speculations, 138. 
 
 Spells forbidden, 121. 
 
 Spirit, in the, 104. 
 
 Spiritual, all existence is, ifi. 
 
 Spiritual eye, 25' 4. 
 
 Spits at heaven, like one who, 167. 
 
 Spoon, a, tastes not the flavor of the 
 
 soup, 191. 
 Spread the truth, y6. 
 Staircase, a, 140. 
 Stares me in the face, nothingness, 
 
 in- 
 
 Station, remain in thy, 74. 
 
 Steal not, 126. 
 
 Stream, following the Master over 
 
 the 212. 
 Stream, he had crossed the, 213. 
 String, puppets on a, 123. 
 Strong man, who is the? 12J. 
 Struck by apoplexy, 191. 
 Struggle against sin, 237. 
 Struggle for life, reason in the, 
 
 255- 
 Struggle must be, 148. 
 Subject to separation, combination, 
 
 31- 
 Substance, the, of Brahman lore, 
 
 141. 
 Such a one will wander rightly in 
 
 the world, 170. 
 Such faith have I, 222. 
 Suffer, the Blessed One had to, 
 
 233- 
 Suffering, bliss where there is 20, 
 Sun is bright, the, 139. 
 Sun of the mind, the, 188. 
 Superstition, 144. 
 Supplications forbidden, 1 21. 
 
 301 
 
Supplications have no effect, 172. 
 Suprabuddha, iio. 
 Surrender, 148. 
 Surrender selfishness, 67. 
 Surrender to evil powers, no, 148. 
 Swear not, 126. 
 Sweet, wrong, appears, 133. 
 Swooned, the Blessed One, 3^. 
 Sword, sorrow compared with, 19 
 
 Tailor, the greedy, 184. 
 
 Talents. [See Abhinni in the Glos- 
 sary.] 
 
 Talk, foolish, 140. 
 
 Tastes not the flavor of the soup, 
 a spoon, 191. 
 
 Teach the same truth, 258. 
 
 Teacher, the, 131; teacher of gods 
 and men, 226; the teacher un- 
 known, 177; we have no teacher 
 more, 247. 
 
 Temporary, many laws are, 25' 3. 
 
 Ten commandments, the, 126. 
 
 Ten great calamities, 215'. 
 
 Ten precepts, 124. 
 
 Terms of the world, such are the, 
 
 211. 
 
 Test of the prince, 1 3 . 
 
 That it be well grounded, 222. 
 
 There is mind, lyi. 
 
 They knew me not, 178. 
 
 Thief, a party in search of a, 206. 
 
 Thinkers are bright, 139. 
 
 Thing and its quality, the, 30. 
 
 Things as they are, 67. 
 
 Thirst for existence and selfhood, 
 
 39- 
 Thirst, the extinction of, 138. 
 Thirsty, I am, 238; water for the 
 
 thirsty, i. 
 This is done by me, 132. 
 
 Thorn in the flesh, 138. 
 
 Thou art the Buddha, ijo; thou 
 canst not escape the fruit of evil 
 actions, 1J9; thou clingest to 
 self, 122; thou tearest down re- 
 ligion, lyi; thou wUt reap what 
 thou sowest, IS 9. 
 
 Thought, helmet of right, 93; the 
 thought of /, 31. 
 
 Thoughtlessness the path of death, 
 132. 
 
 Thoughts continue, 1J4; made up 
 of thoughts, 131, thoughts of 
 love, 143; thoughts will endure, 
 132. 
 
 Three dangers hang over Patali- 
 putta, 224. 
 
 Three personalities of Buddha, the, 
 
 2^2. 
 
 Three vows, y6. 
 
 Three woes, the, 14. 
 
 Thyself, others art thou, 157. 
 
 Tidings, glad, i ; good tidings, 2 1 . 
 
 Tie all souls together, bonds that, 
 2r9. 
 
 Time of grace, the, 183, 192. 
 
 Time to seek religion, now is the, 
 21. 
 
 Times, hard, teach a lesson, 122. 
 
 To-day, reform, 123. 
 
 Together, bonds that tie all souls, 
 2^9. 
 
 Traditions, revere the, 2^4. 
 
 Transiency, immortality in, 3. 
 
 Transmigration, eddies of, 166; re- 
 birth without the transmigration 
 of self, 3 3 ; weary path of trans- 
 migration, 237. 
 
 Transmission of the soul and the 
 /, 3 a. 
 
 Treacherous, charms are, 202. 
 
 ?o? 
 
Treasure laid up in a deep pit, 171. 
 Treasure that can never be lost, a, 
 
 171. 
 Trespasses, confession of, 99. 
 Troubles, the cause of, and self, 
 
 67. 
 
 Truly thou art Buddha, 145. 
 
 Trumpeter, 143. 
 
 Trust in truth, 2. 
 
 Truth, a soldier of, 149; abodes of 
 truth, 75; be anxious to learn 
 the truth, 126; be married 
 unto the truth, 205; Suddha 
 the truth, 2, 245, 2J4; delu- 
 sion and truth, 42; eye of 
 truth, 59; glorious is the truth, 
 60, 61, 68; hold fast to the 
 truth, 234; I am the truth, 163; 
 immortality in truth, 153, 160, 
 205; incarnation of the truth, 
 253; kingdom of truth, 48; 
 let us obey the truth, 254; life 
 yearns for the truth, 258; love 
 of truth, 149; my self has be- 
 come the truth, 163; no truth 
 is attainable without reason, 256; 
 perception of truth, the refresh- 
 ing drink, 118; practise the 
 truth 160; propoimd the truth, 
 1 27 ; salvation alone in the truth, 
 234; spread the truth, 56; 
 teach the same truth, 258; the 
 embrace of truth, 205; the king 
 of truth, 130, 163; the mirror 
 of truth, 225; the throne of 
 truth is righteousness, 257; the 
 religious man and truth, 125; the 
 truth cleanses from error, 250; 
 the truth found, SS; the truth 
 has been made known to me, 
 247; the truth will never pass 
 
 away, 152; the truth will re- 
 main, 242, 249; the world is 
 built for truth, 257; there is 
 but one truth, 138, 164; trust 
 in truth,^ 2; truth and immor- 
 tality, 6; truth and self, 4, 
 41, 148, 153; truth cannot be 
 fashioned, 257; truth cannot die, 
 245; truth dawns upon me, 159- 
 truth guards him who guards his 
 self, 132; truth has taken its 
 abode in me, 1 63 ; truth in all 
 its glory, 256; truth is best, 55; 
 truth is hidden to the blind, 253 ; 
 truth is life, 153; truth is one, 
 257; truth is the essence of life, 
 258; truth the correct compre- 
 hension of all things, 4 1 j truth 
 the image of the eternal, 3; 
 truth the saviour, 5 ; truth vibrated 
 through sentiency, 255. 
 
 Truthful, be, 126. 
 
 Truths, the four noble, 41, 181. 
 
 Twelve nidanas, the, 40. 
 
 Two ways of re-establishing con- 
 cord, 1 04. 
 
 Tyrant, 198. 
 
 Unclean, the vessel has become, 165. 
 
 Undiminished, meats remained, 205. 
 
 Unguents, 90. 
 
 Union of what we know not, 141. 
 
 Union with Brahma, 141. 
 
 Universally, logic holds, 156. 
 
 Universe, face to face, 142. 
 
 Unknown teacher, the, 177. 
 
 Unshod, the Blessed One walked, 
 109. 
 
 Untruths, speaking, 165. 
 
 Vain, mortification, 50. 
 Vain repetitions, prayers, 33. 
 
 304 
 
Vanities, jp. 
 
 Vanity, 31, m, 132, 134, 173. 
 vanity of worldliness, 1 1 1 ; vani- 
 ty of worldly happiness, 3. 
 
 Various kinds of assemblies, 177. 
 
 Veil of self-delusion, the, 200. 
 
 Vessel has become unclean, the, i6y. 
 
 Vessels, 163; vessels made by the 
 potter, 2 11. 
 
 Vibrated through sentiency, truth, 
 "J. 
 
 Victor, the greater, 149. 
 
 Vision a samana, the, 20. 
 
 Vows, three, s6. 
 
 Walk according to- the precepts, 
 241 ; let a man walk alone, 102$ 
 the lame walk, 8; walk in the 
 right path, 68. 
 
 Wander rightly in the world, such 
 a one will, 170. 
 
 War, goes out to wage, 130; is it 
 wrong to go to war? 147; war 
 in a righteous cause, 148. 
 
 Warriors are bright, 139, 
 
 Warriors, destiny of, 149. 
 
 Water, doctrine like unto, 178; 
 fetch me some water, 238; 
 is the water now fit for drink- 
 ing? 16s ; our water is all gone, 
 193; the lotus-flower in water, 
 yi, 7S, 118; water gurgling be- 
 neath, 193; water for the thirsty, 
 I ; the water of immortality, 149. 
 
 Waterless desert, a, 142. 
 
 Ways, the best o^ is eightfold, 138. 
 
 We have no teacher more, 247; 
 
 Wearisome to the Blessed One, 226. 
 
 Weary path of transmigration, 237. 
 
 Welfare, eight conditions of, 220. 
 
 Well, the woman at the, 196. 
 
 West, facing towards the, 223; the 
 paradise in the West, 173. 
 
 What we know not, a union of, 
 141 ; what you sow that you will 
 reap, 200. 
 
 Wheel, the, ji; the wheel of indivi- 
 duality, 6y. 
 
 Where does the wind dwell? I5'4; 
 where four roads cross, 140; 
 where is Nirvana? 154; where 
 is the identity of my self? lyy. 
 
 Which is the true self? iy8. 
 
 Who is an outcast? 19?; who is 
 the strong man? 125'. 
 
 Why do we give up the pleasures 
 of the world? 172. 
 
 Whypreserve this body offlesh? 242. 
 
 Wild crane, the, 122. 
 
 Wind, as a great, 1^4. 
 
 Wind dwell? where does the, 154. 
 
 Wisdom has no dwelling-place, I5'4; 
 is wisdom a locality? 1^4; reli- 
 gious wisdom lifts above pleas- 
 ure, 209; seven kinds of wis- 
 dom, 97; sevenfold higher wis- 
 dom, 222. 
 
 Wise man nourishes his mind, the, 
 1 89; wise people falter not, 133; 
 wise people fashion themselves, 
 
 133. 
 Wishes, five, of Bimbisara, 68. 
 Without beholding the physician, 
 
 246. 
 Woes, the three, 14. 
 Woman, a worldly, 213; if you see 
 
 a woman, 9 3 ; the woman at the 
 
 well, 196. 
 Women as a rule are, etc., 228; 
 
 the first women lay-disciples, 61. 
 Word, last, 249; word of the Bud- 
 
 dhas, 22. 
 
 20 
 
 305 
 
Words ofBuddhas immutable, the, 20. 
 Work out your salvation, 237, 249. 
 World dark, do not call the, 187; 
 
 world filled with love, 143; let 
 
 us go into the world, 2J0; rare 
 
 in the world, 228; such a one 
 
 will wander rightly in the world, 
 
 170; such are the terms of 
 
 the world, 2 1 1 ; the world is 
 
 buUt for truth, 2y7; come into 
 
 the world to befriend, 214; why 
 
 do we give up the pleasures of 
 
 the world? 172. 
 Worldliness, dust of, 44 ; jewels 
 
 and worldliness, S9i vanity of 
 
 worldliness, 121. 
 Worldling nourishes his body, the, 
 
 189. 
 
 [Names and terms must be looked up in the Glossary, where references 
 to pages of the present book are separated by a dash from the expla- 
 nation.] 
 
 Worldly happiness, vanity of, 3 ; a 
 
 worldly woman, 213. 
 Worn-out cart, as a, 233. 
 Worship, 33. 
 Worship and sacrifice, the nature 
 
 of religion, I5'2. 
 Worthiest homage, 241. 
 Worthy of yellow robes, not, 103. 
 Wrong appears sweet, 133. 
 
 Yasa, y8— 61. 
 
 Yellow robes, not worthy of, 103. 
 
 Yoke, gone into the, 138. 
 
 Your eyes are blind, 187. 
 
 Yourselves, be ye lamps unto, 234; 
 rely on yourselves, 234; your- 
 selves have known, 248. 
 
 Zeal flagging, religious, 35. 
 
 ^06 
 

 
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 o.Koivri«cr 
 
 REMARKS ON THE ILLUSTRATIONS 
 OF THE GOSPEL OF BUDDHA. 
 
 UPON the task of illustrating The Gospel of Buddha^ I 
 have spent three years, the first of which was entirely 
 devoted to preparation. By the kind assistance of Dr. Hans 
 Schnorr von Carolsfeld, Director of the Royal Court and 
 State Library at Munich, I was enabled to make very ex- 
 tensive use of the treasures of this institution, and I am 
 under great obligations to him for the courtesies extended 
 to me. Above all I endeavored to obtain a solid founda- 
 tion for my work by acquiring a clear conception of the 
 personality of the Buddha from religious, historical and ar- 
 tistic standpoints and by familiarizing myself with all the 
 Buddhist dogmas, symbols and religious observances. 
 
 Detailed studies of Indian costume, armor, decoration, 
 architecture and the arrangement of dwellings and gardens, 
 as well as the fauna and flora of the country, were likewise 
 indispensable. Not only modern documents, explorers' re- 
 ports and photographs of ancient ruins provided me with 
 available material, but also some old Dutch works of the 
 seventeenth century. 
 
 307 
 
The two main sources of our knowledge of ancient Bud- 
 dhist art will always remain the monuments of Gandhara, 
 and the cave dwellings of Buddhist monks in Ajanta and 
 other places. The former bear witness to the extraordinary 
 influence of Greek art on Buddhism; and the latter are rich 
 in wonderful fresco paintings of the classical period of Bud- 
 dhist art. A description of all the caves as well as a se- 
 lection of the best mural paintings in colored pictures are 
 to be found in Griffith's elegant work The Paintings in the 
 Buddhist Cave Temples of Ajanta^ and some reproductions 
 from it have been made further accessible in Dr. Carus's 
 Portfolio of Buddhist Art." The two great expositions in 
 Munich, "Japan and Eastern Asia in Art" and "Expositions 
 of the Masterpieces of Mohammedan Art," 1910, were very 
 instructive to me from the point of view of art history, 
 containing invaluable material conveniently arranged firom 
 the great museums, royal treasures and private collections 
 firom London, Paris, Berlin, Vienna, St. Petersburg, Moscow, 
 and Cairo. In the former the great wave of the marvel- 
 ous Buddhist faith which had been flowing towards China 
 for two millenniums and which had brought new life from 
 China to Japan was evidenced in many rare pieces. Yet 
 almost more fruitful for my purpose was the exposition of 
 Mohammedan art. It displayed wonderful Persian and In- 
 dian book-making and lacquer work, tapestries, ceramics, 
 fabrics, armor and metal work. To be sure these were 
 exclusively of Mohammedan manufacture, but many large 
 museums and institutions (native and foreign), collectors 
 
 ' Two volumes, 1896, Published by order of the Secretary of State 
 for India in Council. 
 
 " Chicago, Open Court Publishing Company. 
 During the time of printing "The Gospel of Buddha" the following 
 valuable works on Indian art have come under my notice: 
 
 Ananda K. Coomaraswamy: The Arts and Crafts of India and Ceylon. 
 
 E. B. Ha veil: The Ideals of Indian Art; Indian Sculpture and Painting. 
 
 Dr. Curt Glaser: Die Kunst Ost-Asiens (Leipzig, Insel-Verlag). 
 
 308 
 
and explorers had sent also chests of Buddhist works, which, 
 not falling within its compass, had been excluded from the 
 exhibition, but were placed at my disposal in the so-called 
 Library Department reserved for students. 
 
 Indian art has been greatly neglected by archeologists 
 and connoisseurs at the expense of the so-called classic 
 style, and explorers seem to be more interested in the ge- 
 ographical and political conditions of the country, or even 
 look down with contempt and lack of understanding on 
 the early artistic monuments of India, although they have 
 enriched our European middle ages. Thus there are great 
 gaps in the history of Indian art which I was obliged to 
 fill up for myself, and certainly a very different kind of 
 study was needed to illustrate a Gospel of Buddha than 
 for 2l pictorial construction of the life of a Plato or a 
 Jesus. 
 
 Fraulein Emily von Kerckhoft, an artistic and highly cul- 
 tured lady of Laren in Northern Holland, sailed on No- 
 vember 9, 1909, to join her family in Java where she re- 
 mained for some time. Her journey occurring just at this 
 time was of great help to me, for she complied with all 
 my wishes in the most accommodating manner and filled 
 up many gaps in my knowledge of India. 
 
 In Colombo she became acquainted with the Dias Ban- 
 daranaike and other refined Singhalese families, who were 
 very friendly in answering my questions. Further she met 
 Sister Sudham Machari of Upasikarama, Peradeniya Road, 
 Kandy, a prominent Singhalese nun, who with the assistance 
 of Lady Blake, the wife of a former governor, had found- 
 ed the first modern Buddhist nunnery in Ceylon where 
 she now lives as lady superior. She is well posted on Bud- 
 dhism, for she has studied Pali, Sanskrit, and Burmese for 
 nine years in Burma, and has received ordination. Through 
 her, Fraulein von Kerckhoff had an opportunity to visit the 
 temple in Kandy where the strange relic of the "Sacred 
 
 309 
 
Tooth of Buddha" is perserved, and on this occasion was 
 able to obtain some leaves from the sacred Bodhi tree which 
 I wished to possess. She also became acquainted in Kandy 
 with Dr. Kobekaduwe Tildri Banda, a Singhalese physician 
 who belonged to a Buddhist family and is the son of a 
 Kandian chief. He had studied in England for a long time 
 and possesses a remarkable luiowledge of the country and 
 people of India and Ceylon, by which I thus had an op- 
 portunity to profit. 
 
 Fraulein von Kercldioff gathered further material for my 
 purposes in Gampola, a place in the mountains about an 
 hour's ride from Kandy, on the occasion of a visit to the 
 family of the district judge, Mr, De Livera, and by the ac- 
 quaintance with Mr. J. B. Yatawara Rata-Mahatmaya, Go- 
 vernor of the District and a zealous Buddhist, who has 
 translated into English part of the Jatakas (stories of the 
 various rebirths of Buddha) in collaboration with the late 
 Prof. Max Miiller, of Oxford. 
 
 Later, in December, 1910, she sent me leaves from the 
 Bodhi tree at Anuradhapura, the sacred city of the Bud- 
 dhists, where there are ruins of ancient palaces and temples, 
 and where stands that Bodhi tree which Mahinda, the first 
 Buddhist apostle in Ceylon, is said to have planted from 
 a branch of the sacred Bodhi tree in Buddhagaya under 
 which Buddha attained enlightenment. 
 
 With regard to customs, habits and usages at princely 
 courts I received information, though to be sure referring 
 mainly to Java, through Prince Paku Alam, his uncle Prince 
 Noto, his sisters and other relatives, all of whom talked 
 Dutch fluently with Fraulein von Kercldioff. She was also 
 kind enough to send me all the interesting photographs she 
 could find of famous Indian temples and ruins, views of 
 native life, types and landscapes, pictures of the newly ex- 
 cavated temple ruins of Sarnath, where Buddha first preached 
 after attaining enlightenment, and particularly also of the 
 
 310 
 
splendid temple of Boro-Budur. (She also went to Japan 
 in search of traces of Buddhism for me). 
 
 By means of the Hagenbeck Indian ethnological exposition 
 (Oct. ipii, in Munich) I was able to study types of the dif- 
 ferent Indian races and castes from nature, and this in ad- 
 dition to a personal observation of the features of Indians 
 in the harbors of Genoa and Venice enabled me to draw 
 my figures according to nature from genuine Indian models. 
 
 However, all these studies slightly influenced the exter- 
 nalities only of the whole series of pictures, for the know- 
 ledge obtained by detailed study had been covered to a 
 remarkable extent at the beginning when I made my first 
 sketches on the first inspiration. Still they have proved of 
 great value to me since they gave me the assurance that 
 historical fidelity has been preserved in my work. 
 
 Munich, Bavaria. Olga Kopetzky. 
 
PRINTED BY W. DRUGULIN, LEIPZIG. 
 
 Pxtate* iB aermany