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This booklet needs no preface for those who are familiar with the sacred books of Buddhism, which have been made accessible to the Western world by the indefati able !eal and industry of scholars like Beal, Bi andet, Buehler, Burnouf, "hilders, #lexander "soma, $hys %avids, %utoit, &itel, 'ausboell, 'oucaux, 'rancke, &dmund (ardy, Spence (ardy, (od son, "harles $) *anmann, ') +ax +ueller, ,arl &u en Neumann, -ldenber , Pischel, Schiefner, Senart, Seidenstuecker, Bhikkhu Nyanatiloka, %) +) Stron , (enry "larke Warren, Wasseli.ew, Weber, Windisch, Winternit! / c) To those not familiar with the sub.ect it may be stated that the bulk of its contents is derived from the old Buddhist canon) +any passa es, and indeed the most important ones, are literally copied in translations from the ori inal texts) Some are rendered rather freely in order to make them intelli ible to the present eneration0 others have been rearran ed0 and still others are abbreviated) Besides the three introductory and the three concludin chapters there are only a few purely ori inal additions, which, however, are neither mere literary embellishments nor deviations from Buddhist doctrines) Wherever the compiler has admitted moderni!ation he has done so with due consideration and always in the spirit of a le itimate development) #dditions and modifications contain nothin but ideas for which prototypes can be found somewhere amon the traditions of Buddhism, and have been introduced as elucidations of its main principles) The best evidence that this book characteri!es the spirit of Buddhism correctly can be found in the welcome it has received throu hout the entire Buddhist world) It has even been officially introduced in Buddhist schools and temples of 1apan and "eylon) Soon after the appearance of the first edition of 2345 the $i ht $ev) Shaku Soyen, a prominent Buddhist abbot of ,amakura, 1apan, had a 1apanese translation made by Teitaro Su!uki, and soon afterwards a "hinese version was made by +r) -6(ara of -t!u, the talented editor of a Buddhist periodical, who in the meantime has unfortunately met with a premature death) In 2347 the -pen "ourt Publishin "ompany brou ht out a 8erman edition by &) ') *) 8auss, and %r) *) de +illoue, the curator of the +usee 8uimet, of Paris, followed with a 'rench translation) %r) 'ederi o $odri ue! has translated the book into Spanish and 'elix -rth into %utch) The privile e of translatin the book into $ussian, "!echic, Italian, also into Siamese and other -riental ton ues has been ranted, but of these latter the publishers have received only a version in the 9rdu lan ua e, a dialect of eastern India) Buddhism, like "hristianity, is split up into innumerable sects, and these sects not infre:uently clin to their sectarian tenets as bein the main and most indispensable features of their reli ion) The present book follows none of the sectarian doctrines, but takes an ideal position upon which all true Buddhists may stand as upon common round) Thus the arran ement into a harmonious and systematic form is the main ori inal feature of this 8ospel of Buddha) "onsiderin the bulk of the various details of the Buddhist canon, however, it must be re arded as a mere compilation, and the aim of the compiler has been to treat his material in about the same way as he thinks that the author of the 'ourth 8ospel of the New Testament utili!ed the accounts of the life of 1esus of Na!areth) (e has ventured to present the data of the Buddha6s life in the li ht of their reli io; philosophical importance0 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 form preservin the marvellous that appears in the old records, whenever its moral seemed to .ustify its mention0 he only pruned away the exuberance of wonder which deli hts in relatin the most incredible thin s, apparently put on to impress while in fact they can only tire) +iracles have ceased to be a reli ious test0 yet the belief in the miraculous powers of the +aster still bears witness to the holy awe of the first disciples and reflects their reli ious enthusiasm) *est the fundamental idea of the Buddha6s 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 the Buddhist canon, in a sense to which the Buddha would never have made any ob.ection) The Buddha denies the existence of a <self< as it was commonly understood in his time0 he does not deny man6s mentality, his spiritual constitution, the importance of his personality, in a word, his soul) But he does deny the mysterious e o;entity, the atman, in the sense of a kind of soul;nomad which by some schools

was supposed to reside behind or within man6s bodily and psychical activity as a distinct bein , a kind of thin ; in;itself, and a metaphysical a ent assumed to be the soul) Buddhism is monistic) It claims that man6s soul dies not consist of two thin s, of an atman =self> and of a manas =mind or thou hts>, but that there is one reality, our thou hts, our mind or manas, and this manas constitutes the soul) +an6s thou hts, if anythin , are his self, and these is no atman, no additional and separate <self< besides) #ccordin ly, the translation of atman by <soul<, which would imply that the Buddha denied the exitstence of the soul, is extremely misleadin ) $epresentative Buddhists, of different schools and of various countries, acknoled e the correctness of the view here taken, and we emphasi!e especially the assent of Southern Buddhists because they have preserved the tradition most faithfully and are very punctilious in the statement of doctrinal points) <The Buddhist, the -r an of the Southern "hurch of Buddhism,< writes in a review of The 8ospel of Buddha? "The eminent feature of the work is its grasp of the difficult subject and the clear enunciation of the doctrine of the most puzzling problem of atman, as taught in Buddhism. So far as we have examined the uestion of atman ourselves from the works of the Southern canon, the view taken b! "r. #aul $arus is accurate, and we venture to think that it is not opposed to the doctrine of %orthern Buddhism." This atman;superstition, so common not only in India, but all over the world, corresponds to man6s habitual e otism in practical life) Both are illusions rowin out of the same root, which is the vanity of worldliness, inducin man to believe that the purpose of his life lies in his self) The Buddha puroposes to cut off entirely all thou ht of self, so that it will no lon er bear fruit) Thus Nirvana is an ideal state, in which man6s soul, after bein cleansed from all selfishness, hatred and lust, has become a habitation of the truth, teachin him to distrust the allurements of pleasure and to confine all his ener ies to attendin to the duties of life) The Buddha6s doctrine is not ne ativism) #n investi ation of the nature of man6s soul shows that, while there is no atman or e o;entity, the very bein of man consists in his karma, his deeds, and his karma remains untouched by death and continues to live) Thus, by denyin 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 mankind0 and here lies the corner;stone of his ethics and also of the comfort as well as the enthusiasm which his reli ion imparts) #ny one who does not see the positive aspect of Buddhism, will be unable to understand how it could exercise such a powerful influence upon millions and millions of people) The present volume is not desi ned to contribute to the solution of historical problems) The compiler has studied his sub.ect as well as he could under the circumstances, but he does not intend here to offer a scientific production) Nor it this book an attempt at populari!in the Buddhist reli ious writin s, nor at presentin them in a poetic shape) If this 8ospel of Buddha helps people to comprehend Buddhism better, and if in its simple style it impresses the reader with the poetic randeur of the Buddha6s personality, these effects must be counted as incidental0 its main purpose lies deeper still) The present book has been written to set the reader thinkin on the reli ious problems of to;day) It sketches the picture of a reli ious leader of the remote past with the view of makin it bear upon the livin present and become a factor in the formation of the future) It is a remarkable fact that the two reatest reli ions of the world, "hristianity and Buddhism, present so many strikin coincidences in the philosophical basis as well as in the ethical applications of their faith, while their modes of systemati!in them in do mas are radically different0 and it is difficult to understand why these a reements should have caused animostity, instead of creatin sentiments of friendship and ood;will) Why should not "hristians say with Prof) ') +ax +ueller? "&f & do find in certain Buddhist works doctrines identicall! the same as in $hristianit!, so far from being frightened, & feel delighted, for surel! truth is not the less true because it is believed b! the majorit! of the human race." The main trouble arises from a wron conception of "hristianity) There are many "hristians who assume that "hristianity alone is in possession of truth and that men could not, in the natural way of his moral evolution, have obtained that nobler conception of life which en.oins the practice of a universal ood;will towards both

friends and enemies) This narrow view of "hristianity is refuted by the mere existence of Buddhism) +ust we add that the lamentable exclusivesness that prevails in many "hristian churches, is not based upon Scriptural teachin s, but upon a wron metaphysics@ #ll the essential moral truths of "hristianity, especially the principle of a universal love, of the eradication of hatred, are in our opinion deeply rooted in the nature of thin s, and do not, as is often assumed, stand in contradiction to the cosmic order of the world) 'urther, some doctrines of the constitution of existence have been formulated by the church in certain symbols, and since these symbols contain contradictions and come in conflict with science, the educated classes are estran ed from reli ion) Now, Buddhism is a reli ion which knows of no supernatural revelation, and proclaims doctrines that re:uire no other ar ument that the <come and see)< The Buddha bases his reli ion solely upon man6s knowled e of the nature of thin s, upon provable truth) Thus, we trust that a comparison of "hristianity with Buddhism will be a reat help to distin uish in both reli ions the essential from the accidental, the eternal from the transient, the truth from the alle ory in which it has found its symbolic expression) We are anxious to press the necessity of discriminatin between the symbol and its meanin , between do ma and reli ion, between metaphysical theories and statements of fact, between man;made formulas and eternal truth) #nd this is the spirit in which we offer this book to the public, cherishin the hope that its will help to develop in "hristianity not less than in Buddhism the cosmic reli ion of truth) The stren th as well as the weakness of ori inal 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) #s such, the ori inal Buddhism has been called by Buddhists the little vessel of salvation, or (inayana0 for it is comparable to a small boat on which a man may cross the stream of worldliness, so as to reach the shore of Nirvana) 'ollowin the spirit of a missionary propa anda, so natural to reli ious men who are earnest in their convictions, later Buddhists populari!ed the Buddha6s 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 brin in its moral truths home to the people who could but incompletely rasp the philosophical meanin of the Buddha6s reli ion) They constructed, as they called it, a lar e vessel of salvation, the +ahayana, in which the multitudes would find room and could be safely carried over) #lthou h the +ahayana un:uestionably has its shortcomin s, it must not be condemned offhand, for it serves its purpose) Without re ardin it as the final sta e of the reli ious development of the nations amon which it prevails, we must concede that it resulted from an adaptation to their condition and has accomplished much to educate them) The +ahayana is a step forward in so far as it chan es a philosophy into a reli ion, and attempts to preach doctrines that were ne atively expressed, in positive propositions) 'ar from re.ectin the reli ious !eal which ave rise to the +ahayana in Buddhism, we can still less .oin those who denounce "hristianity on account of its do matolo y and mytholo ical in redients) "hristianity has certainly had and still has a reat mission in the evolution of mankind) It has succeeded in imbuin with the reli ion of charity and mercy the most powerful nations of the world, to whose spiritual needs it is especially adapted) It extends the blessin s of universal ood;will with the least possible amount of anta onism to the natural selfishness that is no stronly developed in the Western races) "hristianity is the reli ion of love made easy) This is its advanta e) which, however, is not without its drawbacks) "hristianity teaches charity without dispellin the e o;illusion0 and in this sense it surpasses even the +ahayana0 it is still more adapted to the needs of multitudes than a lar e vessel fitted to carry over those who embark on it0 it is comparable to a rand brid e, a +ahasetu, 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) # comparison of the many strikin a reements between christianity and Buddhism may prove fatal to sectarian conceptions of either reli ion, but will in the end help to mature our insi ht into the true si nificance of both) It will brin out a nobler faith which aspires to be the cosmic reli ion of universal truth) *et us hope that this 8ospel of Buddha will serve both Buddhists and "hristians as a help to penetrate further into the spirit of their faith, so as to see its full hei ht, len th and breadth) #bove any (inayana, +ahayana, and +ahasetu is the $eli ion of Truth)

re. and hot are the flames of burnin desires) The world is Canity 'air. was rieved at the ills of life) (e saw the vanity of worldly happiness and sou ht salvation in the one thin that will not fade or perish. that we could have cessation of anxiety. about and contemplate lifeA &verythin is transient and nothin endures) There is birth and death. 9nited States) 2345 Next? The %isciple Speaks Sacred Texts Buddhism Index Previous Next THE DISCIPLE SPEAKS $&1-I"& at the lad tidin sA The Buddha our *ord has found the root of all evil0 he has shown us the way of salvation) The Buddha dispels the illusions of our mind and redeems us from the terror of death) The where our troubled heart can find peace@ Is there nothin everlastin @ -h. you who yearn for a life of truth. has revealed the truth) The truth cures our diseases and redeems us from perdition0 the truth stren thens us in life and in death0 the truth alone can con:uer the evils of error) $e. you wounded. you who sit in darkness0 be full of ood cheer. and you who are thirsty :uench your thirst) *ook up to the li ht. Illinois. that our burnin desires would be extin uishedA When shall the mind become tran:uil and composed@ The Buddha.oice at the lad tidin sA There is balm for the wounded. and there is inexhaustible blessin for the upri ht) (eal your wounds. our *ord. the turnin Wheel of &xistence) Is there nothin permanent in the world@ Is there in the universal turmoil no restin . Bou who love the truth. learn that immortality is hidden in transiency) Bou who wish for happiness without the . full of chan es and transformations) #ll is Samsara. but will abide for ever and ever) Bou who lon for life. and there is bread for the hun ry) There is water for the thirsty. there is a rushin and a stru lin . and there is hope for the despairin ) There is li ht for those in darkness. you weary.oice at the lad tidin sA Next? Samsara #nd Nirvana Sacred Texts Buddhism Index Previous Next SAMSARA AND NIRVANA *--. you hun ry) $est. you who have to stru le and endure.Paul "arus *aSalle. our * and hope) Bou who suffer from the tribulations of life. our *ord. and eat your fill.laden0 he restores peace to those who are broken down under the burden of life) (e ives coura e to the weak when they would fain ive up self. for the kin dom of ri hteousness is founded upon earth) The darkness of error is dispelled by the li ht of truth) We can see our way and take firm and certain steps) The Buddha. you who are forlorn) Trust in truth. brin s comfort to the weary and sorrow. and an ea er pursuit of pleasure) There is a panic fli ht from pain and death. rowth and decay0 there is combination and separation) The lory of the world is like a flower? it stands in full bloom in the mornin and fades in the heat of the day) Wherever you look. So be it. and become clear as a crystal diamond reflectin the li ht of truth.ustice and ri hteousness) Self. worlds will break to pieces and our individualities will be scattered0 but the words of Buddha will remain for ever) The extinction of self is salvation0 the annihilation of self is the condition of enli htenment0 the blottin out of self is Nirvana) (appy is he who has ceased to live for pleasure and rests in the truth) Cerily his composure and tran:uility of mind are the hi hest bliss) *et us take our refu e in the Buddha. lead a life of ri hteousness) Bou who yearn for riches. receive treasures that are eternal) Truth is wealth.stin of re ret. and in the perfection of your spiritual rowth you will become like unto him) That of your heart which cannot or will not develop into Buddha must perish. but the verities which determine all combinations and separations as laws of nature endure for ever and aye) Bodies fall to dust. without the admixture of burnin desires. The Savior Sacred Texts Buddhism Index Previous Next . but seek the truth) If we liberate our souls from our petty selves. without the a itation of clin in and unrest) Bet you love self and will not abandon self. but then. the everlastin . you should learn to distin uish between the false self and the true self) The e o with all its e otism is the false self) It is an unreal illusion and a perishable combination) (e only who identifies his self with the truth will attain Nirvana0 and he who has entered Nirvana has attained Buddhahood0 he has ac:uired the hi hest ood0 he has become eternal and immortal) #ll compound thin s shall be dissolved a ain. for he has found the everlastin in the transient) *et us take our refu e in that which is the immutable in the chan es of existence) *et us take our refu e in the truth that is established throu h the enli htenment of the Buddha) *et us take our refu e in the community of those who seek the truth and endeavor to live in the truth) Next? Truth. for the truth is the ima e of the eternal0 it portrays the immutable0 it reveals the everlastin 0 the truth ives unto mortals the boon of immortality) The Buddha has proclaimed the truth0 let the truth of the Buddha dwell in your hearts) &xtin uish in yourselves every desire that anta oni!es the Buddha. for it is mere illusion and unreal0 it is the source of your error0 it is the cause of your misery) Bou attain to immortality by fillin your minds with truth) Therefore. and a life of truth is happiness) #ll compounds will be dissolved a ain. wish no ill to others. is not the eternal. the imperishable) Seek not self. but the truths of the mind will not be destroyed) Truth knows neither birth nor death0 it has no be innin and no end) Welcome the truth) The truth is the immortal part of mind) &stablish the truth in your mind. that which seems to those who love their self as their bein . what a radiant picture will appear in us mirrorin thin s as they are. become like unto vessels fit to receive the +aster6s words) "leanse yourselves of evil and sanctify your lives) There is no other way of reachin truth) *earn to distin uish between Self and Truth) Self is the cause of selfishness and the source of evil0 truth cleaves to no self0 it is universal and leads to . without the distortion of erroneous illusion.

it is the erm of evil) Self be ets selfishness) There is no evil but what flows from self) There is no wron but what is done by the assertion of self) Self is the be innin of all hatred.ect to chan e) They are combinations of elements that existed before. stron of purpose and reverenced by all men.TRUTH. can destroy its existence) But the stone has no consciousness) There is truth in the plant and its life can expand0 the plant rows and blossoms and bears fruit) Its beauty is marvelous. and all livin creatures are what their past actions made them0 for the law of cause and effect is uniform and without exception) But in the chan in thin s there is a constancy of law. THE SAVIOR T(& thin s of the world and its inhabitants are sub. the tempter. no od. althou h he may be wounded0 he is lorious and happy. the creator of mischief) Self entices with pleasures) Self promises a fairy6s paradise) Self is the veil of +aya. for truth alone is the savior from evil and misery) The Buddha has found the truth and the truth has been proclaimed by the BuddhaA Blessed be the BuddhaA Next? The &nli htenment Sacred Texts Buddhism Index Previous Next THE ENLIGHTENMENT There was in . the evil. of impudence and indecency. and when the law is seen there is truth) The truth lies hidden in Samsara as the permanent in its chan es) Truth desires to appear0 truth lon s to become conscious0 truth strives to know itself) There is truth in the stone. for the stone is here0 and no power in the world. althou h he may break down under the burden of his work0 he is immortal. and ri hteousness ensouls the purpose of all his actions) The truth is a livin power for ood. of oppression and bloodshed) Self is +ara. and its fadin beauty kindles the flames of desires that never can be satisfied) 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 Samsara0 there is much misery and pain) But reater than all the misery is the bliss of truth) Truth ives peace to the yearnin mind0 it con:uers error0 it :uenches the flames of desires0 it leads to Nirvana) Blessed is he who has found the peace of Nirvana) (e is at rest in the stru les and tribulations of life0 he is above all chan es0 he is above birth and death0 he remains unaffected by the evils of life) Blessed is he who has found enli htenment) (e con:uers. althou h he may suffer0 he is stron . no man. althou h he will die) The essence of his bein is purity and oodness) Blessed is he who has attained the sacred state of Buddhahood. and spread it amon mankind. it is the source of illusion. of ini:uity and slander. a descendant of the . the enchanter) But the pleasures of self are unreal.apilavatthu a Sakya kin . of theft and robbery. but it is not yet the consciousness of Truth) It is a consciousness of self only) The consciousness of self dims the eyes of the mind and hides the truth) It is the ori in of error. but it has no consciousness) There is truth in the animal0 it moves about and perceives its surroundin s0 it distin uishes and learns to choose) There is consciousness. indestructible and invincibleA Work the truth out in your mind. its paradisian labyrinth is the road to misery. for he is fit to work out the salvation of his fellow bein s) The truth has taken its abode in him) Perfect wisdom illumines his understandin . no demon.doer.

and when +ayadevi passed throu h it the trees were one mass of fra rant flowers and many birds were warblin in their branches) The Dueen. sayin ? <The kin . wept and si hed deeply) #nd when the kin saw the tears of #sita he became alarmed and asked? <Why has the si ht of my son caused thee rief and pain@< But #sita6s heart re. wishin to stroll throu h the shady walks.oiced with ladness) With no selfish or partial .oice. and peace rei ned on earth) +ara. a rishi.oicin with heartfelt . earnestly desirin to show their reverence for most excellent els took the child and placin him before the mother said? <$e. on that account I could not hold my tears0 for now my end is comin on and I shall not see the lory of this babe) 'or this son of thine will rule the world) The wheel of empire will come to him) (e will either be a kin of kin s to overn all the lands of the earth. or verily will become a Buddha) (e is born for the sake of everythin that lives) (is pure teachin will be like the shore that receives the shipwrecked) (is power of meditation will be like a cool lake0 and all creatures parched with the drou ht of . beholdin the prince. who came forth from her ri ht side like the risin sun bri ht and perfect) The Brahma. for creation en ulfed in the ocean of pain was now to obtain release) The cries of beasts were hushed0 all malevolent bein s received a lovin heart.:ueen. felt that her hour had come) She took hold of a branch) (er attendants hun a curtain about her and retired) When the pain of travail came upon her. alone was rieved and re. and his name was Suddhodana or Pure.oiced not) The Na a kin s. as they had paid honor to former Buddhas. untainted by desire. the evil one.$ice) (is wife +ayadevi was beautiful as the water. lorious and stron in his wisdom like unto a white elephant. left her olden palan:uin.oy and now sore distressed) The :ueen mother.-kkakas. for he has be otten a wondrously noble son) I do not worship Brahma. and the spirit of truth. a mi hty son has been born unto thee)< #t her couch stood an a ed woman implorin the heavens to bless the child) #ll the worlds were flooded with li ht) The blind received their si ht by lon in to see the comin lory of the *ord0 the deaf and dumb spoke with one another of the ood omens indicatin the birth of the Buddha to be) The crooked became strai ht0 the lame walked) #ll prisoners were freed from their chains and the fires of all the hells were extin uished) No clouds athered in the skies and the polluted streams became clear. now went to reet the Bodhisattva) They scattered before him mandara flowers. . was now full of . she asked the kin to send her home to her parents0 and Suddhodana.oy to pay their reli ious homa e) The royal father. should feel reat . leadin the life of a hermit) (e was a Brahman of di nified mien. whilst celestial music ran throu h the air and the an els re. re.oiced. ponderin the meanin of these si ns. honored her in her holiness. and. he addressed him. descended upon her) When she knew that the hour of motherhood was near. who call themselves 8otama. anxious about his wife and the child she would bear him. and immaculate) The kin . she lived on earth. four pure.oiced.lily and pure in mind as the lotus) #s the Dueen of (eaven. knowin the kin 6s mind to be perplexed. when she reached the iant sala tree in the midst of the rove. her husband. but I worship this child0 and the ods in the temples will descend from their places of honor to adore him) Banish all anxiety and doubt) The spiritual omens manifested indicate that the child now born will brin deliverance to the whole world) <$ecollectin that I myself am old. willin ly ranted her re:uest) #t *umbini there is a beautiful rove.oy but for the sake of the law they re. famed not only for wisdom and scholarship. beholdin her child and the commotion which his birth created.oy. and. like the moon when full. felt in her timorous heart the pan s of doubt) Now there was at that time in a rove near *umbini #sita.minded an els of the reat Brahma held out a olden net to receive the babe. but also for his skill in the interpretation of si ns) #nd the kin invited him to see the royal babe) The seer.

apati took the boy Siddhattha and reared him) #nd as the li ht of the moon increases little by little. he proved himself manly in all the exercises both of the body and of the mind. commandin them to brin their princesses that the prince mi ht select one of them as his wife) But the kinsfolk replied and said? <The prince is youn and delicate0 nor has he learned any of the sciences) (e would not be able to maintain our dau hter. and he sent to all his kinsfolk. and Siddhattha.born infant Siddhattha.lust may freely drink thereof) -n the fire of covetousness he will cause the cloud of his mercy to rise. bathin his body in the holy 8an es and cleansin his heart in the waters of the law) &ven as men desire to ive happiness to their children.apati? <# mother who has borne a future Buddha will never ive birth to another child) I shall soon leave this world.< and .apati his :ueen and there was never a better stepmother than she) Next? The Ties -f *ife Sacred Texts Buddhism Index Previous Next THE TIES OF LIFE W(&N Siddhattha had rown to youth. the entle dau hter of the kin of .entwined meshes of folly and i norance) The kin of the law has come forth to rescue from bonda e all the poor. will love him as I love the prince) This will be a stron tie to bind Siddhattha6s heart to the interests of the world.oli) In their wedlock was born a son whom they named $ahula which means <fetter< or <tie. the miserable.tree in the arden of his father. and the people of the city . but pensive in his nature) (e loved to stay under the reat . the helpless)< When the royal parents heard #sita6s words they re. observin the ways of the world.apati wept and promised) When the :ueen had departed from the livin . so that the rain of the law may extin uish it) The heavy ates of despondency will he open. Siddhattha.ambu. and the kin dom of the Sakyas will remain under the scepter of my descendants)< With no selfish Suddhodana. and should there be war he would be unable to cope with the enemy)< The prince was not boisterous. said? <The prince havin be otten a son. his father desired to see him married. so the royal child rew from day to day in mind and in body0 and truthfulness and love resided in his heart) When a year had passed Suddhodana the kin made Pa.apilavatthu had assembled to test the prowess and scholarship of the prince. ave himself up to meditation) #nd the prince said to his father? <Invite our kinsfolk that they may see me and put my stren th to the test)< #nd his father did as his son bade him) When the kinsfolk came. that is he who has accomplished his purpose)< #nd the :ueen said to her sister. lad that an heir was born to his son. even the wisest amon them were silenced) Then Siddhattha chose himself a wife) (e selected his cousin Basodhara. my child) When I am one. attended to his reli ious duties. Pa. the prince. and there was no rival amon the youths and men of India who could surpass him in any test. be thou a mother to him)< #nd Pa. and. bodily or mental) (e replied to all the :uestions of the sa es0 but when he :uestioned them. the kin . but re ardin his child and the people at lar e. and ive deliverance to all creatures ensnared in the self. so did he lon to ive peace to the world) Next? The Three Woes . my husband. Pa.oiced in their hearts and named their new.

throu h the streets of the city. as years have passed away. unheedin ly. and he asked his father. . his beauty is one and the stren th of his life is wasted)< Siddhattha was reatly affected by the words of the charioteer. the i norant and the wise. and spectators arran ed themselves on either side. hardly dared speak the truth) (e said? <These are the symptoms of old a e) This same man was once a sucklin child. all misery. a youn princess and niece of the kin . saw .< he thou ht to himself.side. convulsed and roanin with pain) The prince asked his charioteer? <What kind of man is this@< #nd the charioteer replied and said? <This man is sick) The four elements of his body are confused and out of order) We are all sub.oys of life) The charioteer sped the horses on to escape the dreary si ht. aspin for breath. the kin .oy or pleasure can men take. for the kin desired that no troubles should come ni h him0 he should not know that there was evil in the world) But as the chained elephant lon s for the wilds of the . shudderin at the si ht of a lifeless body. wrinkled face and sorrowful brow. his charioteer.worldly menA (ow fatal is your delusionA Inevitably your body will crumble to dust. his eyes are bleared. he asked. yet carelessly. a sick man appeared on the way. and the prince asked the charioteer? <Who is this@ (is head is white. and commanded the roads to be adorned where his son would pass) The houses of the city were decorated with curtains and banners.fronted chariot with four stately horses to be held ready. and his body is withered) (e can barely support himself on his staff)< The charioteer. ea erly a!in at the heir to the throne) Thus Siddhattha rode with "hanna. and he loathed the . carryin a corpse0 and the prince. and he si hed because of the pain of old a e) <What . when suddenly they were stopped in their fiery course) 'our persons passed by.isa 8otami.un les. and as a youth full of sportive life0 but now. his body disfi ured. asked the charioteer? <What is this they carry@ There are streamers and flower arlands0 but the men that follow are overwhelmed with riefA< The charioteer replied? <This is a dead man? his body is stark0 his life is one0 his thou hts are still0 his family and the friends who loved him now carry the corpse to the rave)< #nd the prince was full of awe and terror? <Is this the only dead man. all creatures that have bodies are liable to the same calamity)< #nd Siddhattha was still more moved) #ll pleasures appeared stale to him. when they know they must soon wither and pine awayA< #nd loA while they were passin on. turned his horses and drove back to the city) When they passed by the palace of the nobility.ewel. ye live on)< The charioteer observin the deep impression these sad si hts had made on the prince. and into a country watered by rivulets and covered with pleasant trees) There by the wayside they met an old man with bent frame. much embarrassed. so the prince was ea er to see the world. or does the world contain other instances@< With a heavy heart the charioteer replied? <#ll over the world it is the same) (e who be ins life must end it) There is no escape from death)< With bated breath and stammerin accents the prince exclaimed? <.Sacred Texts Buddhism Index Previous Next THE THREE WOES T(& palace which the kin had iven to the prince was resplendent with all the luxuries of India0 for the kin was anxious to see his son happy) #ll sorrowful si hts.ect to such conditions? the poor and the rich. for permission to do so) #nd Suddhodana ordered a . and all knowled e of misery were kept away from Siddhattha.

and.esty. disease. then Nirvana is ained0 when the fires of hatred and delusion are one out. and havin returned home looked with disdain upon the treasures of his palace) (is wife welcomed him and entreated him to tell her the cause of his rief) (e said? <I see everywhere the impression of chan e0 therefore. and die) That is enou h to take away the !est of life)< The kin . his father. ponderin on life and death and the evils of decay) "oncentratin his mind he became free from confusion) #ll low desires vanished from his heart and perfect tran:uility came over him) In this state of ecstasy he saw with his mental eye all the misery and sorrow of the world0 he saw the pains of pleasure and the inevitable certainty of death that hovers over every bein 0 yet men are not awakened to the truth) #nd a deep compassion sei!ed his heart) While the prince was ponderin on the problem of evil. be in for food. happy the wife that calls husband this lord so lorious)< The prince hearin this reetin . then Nirvana is ainedA< Siddhattha handed her his precious pearl necklace as a reward for the wisdom she had inspired in him. and death I have left my home to seek the path of salvation) #ll thin s hasten to decay0 only the truth abideth forever) &verythin chan es.ambu tree a lofty fi ure endowed with ma. observin the thou htfulness of his countenance. and to him whose mind was estran ed from wron the answer came? <When the fire of lust is one out.Siddhattha in his manliness and beauty. sicken. and existence itself seems intolerable)< . I have destroyed all worldly thou ht) I have retired into an unfre:uented dell to live in solitude0 and. and who mayst thou be asked the prince) In reply the vision said? <I am a samana) Troubled at the thou ht of old a e. then Nirvana is ained0 when the troubles of mind.ambu. arisin from blind credulity.isa 8otami? <(ow is Nirvana attained@< The prince paused. said? <(appy are they that have found deliverance) *on in for peace of mind. calm and di nified) <Whence comest thou. my heart is heavy) +en row old. and there is no permanency0 yet the words of the Buddhas are immutable) I lon for the happiness that does not decay0 the treasure that will never perish0 the life that knows of no be innin and no end) Therefore. I devote myself to the one thin needful) Siddhattha asked? <"an peace be ained in this world of unrest@ I am struck with the emptiness of pleasure and have become dis usted with lust) #ll oppresses me. and all other evils have ceased. hearin that the prince had become estran ed from pleasure. said? <(appy the father that be ot thee. was reatly overcome with sorrow and like a sword it pierced his heart) Next? The Bodhisattvas $enunciation Sacred Texts Buddhism Index Previous Next THE BODHISATTVAS RENUNCIATION IT was ni ht) The prince found no rest on his soft pillow0 he arose and went out into the arden) <#lasA< he cried <all the world is full of darkness and i norance0 there is no one who knows how to cure the ills of existence)< #nd he roaned with pain) Siddhattha sat down beneath the reat . he beheld with his mind6s eye under the . happy the mother that nursed thee.tree and ave himself to thou ht. I shall seek the bliss of Nirvana)< Then asked .

The samana replied? <Where heat is, there is also a possibility of cold0 creatures sub.ect to pain possess the faculty of pleasure0 the ori in of evil indicates that ood can be developed) 'or these thin s are correlatives) Thus where there is much sufferin , there will be much bliss, if thou but open thine eyes to behold it) 1ust as a man who has fallen into a heap of filth ou ht to seek the reat pond of water covered with lotuses, which is near by? even so seek thou for the reat deathless lake of Nirvana to wash off the defilement of wron ) If the lake is not sou ht, it is not the fault of the lake) &ven so when there is a blessed road leadin the man held fast by wron to the salvation of Nirvana, if the road is not walked upon, it is not the fault of the road, but of the person) #nd when a man who is oppressed with sickness, there bein a physician who can heal him, does not avail himself of the physician6s help, that is not the fault of the physician) &ven so when a man oppressed by the malady of wron ;doin does not seek the spiritual uide of enli htenment, that is no fault of the evil; destroyin uide)< The prince listened to the noble words of his visitor and said? <Thou brin est ood tidin s, for now I know that my purpose will be accomplished) +y father advises me to en.oy life and to undertake worldly duties, such as will brin honor to me and to our house) (e tells me that I am too youn still, that my pulse beats too full to lead a reli ious life)< The venerable fi ure shook his head and replied? <Thou shouldst know that for seekin a reli ious life no time can be inopportune)< # thrill of .oy passed throu h Siddhattha6s heart) <Now is the time to seek reli ion,< he said0 <now is the time to sever all ties that would prevent me from attainin perfect enli htenment0 now is the time to wander into homelessness and, leadin a mendicant6s life, to find the path of deliverance)< The celestial messen er heard the resolution of Siddhattha with approval) <Now, indeed he added, is the time to seek reli ion) 8o, Siddhattha, and accomplish thy purpose) 'or thou art Bodhisatta, the Buddha;elect0 thou art destined to enli hten the world) Thou art the Tatha ata, the reat master, for thou wilt fulfill all ri hteousness and be %harmara.a, the kin of truth) Thou art Bha avat, the Blessed -ne, for thou art called upon to become the savior and redeemer of the world) 'ulfill thou the perfection of truth) Thou h the thunderbolt descend upon thy head, yield thou never to the allurements that be uile men from the path of truth) #s the sun at all seasons pursues his own course, nor ever oes on another, even so if thou forsake not the strai ht path of ri hteousness, thou shalt become a Buddha) Persevere in thy :uest and thou shalt find what thou seekest) Pursue thy aim unswervin ly and thou shalt ain the pri!e) Stru le earnestly and thou shalt con:uer) The benediction of all deities, of all saints of all that seek li ht is upon thee, and heavenly wisdom uides thy steps) Thou shalt be the Buddha, our +aster, and our *ord0 thou shalt enli hten the world and save mankind from perdition) (avin thus spoken, the vision vanished, and Siddhattha6s heart was filled with peace) (e said to himself? <I have awakened to the truth and I am resolved to accomplish my purpose) I will sever all the ties that bind me to the world, and I will o out from my home to seek the way of salvation) The Buddhas are bein s whose words cannot fail? there is no departure from truth in their speech) 'or as the fall of a stone thrown into the air, as the death of a mortal, as the sunrise at dawn, as the lion6s roar when he leaves his lair, as the delivery of a woman with child, as all these thin s are sure and certain;even so the word of the Buddhas is sure and cannot fail) Cerily I shall become a Buddha)< The prince returned to the bedroom of his wife to take a last farewell lance at those whom he dearly loved above all the treasures of the earth) (e lon ed to take the infant once more into his arms and kiss him with a partin kiss) But the child lay in the arms of his mother, and the prince could not lift him without awakenin both) There Siddhattha stood a!in at his beautiful wife and his beloved son, and his heart rieved) The pain of partin overcame him powerfully) #lthou h his mind was determined, so that nothin , be it ood or evil, could shake his resolution, the tears flowed freely from his eyes, and it was beyond his power to check their stream) But the prince tore himself away with a manly heart, suppressin his feelin s but not extin uishin his memory) The Bodhisattva mounted his noble steed ,anthaka, and when he left the palace, +ara stood in the ate and stopped him? <%epart not, - my *ord,< exclaimed +ara) <In seven days from now the wheel of empire will appear, and will make thee soverei n over the four continents and the two thousand ad.acent islands)

Therefore, stay, my *ord)< The Bodhisattva replied? <Well do I know that the wheel of empire will appear to me0 but it is not soverei nty that I desire) I will become a Buddha and make all the world shout for .oy)< Thus Siddhattha, the prince, renounced power and worldly pleasures, ave up his kin dom, severed all ties, and went into homelessness) (e rode out into the silent ni ht, accompanied only by his faithful charioteer "hanna) %arkness lay upon the earth, but the stars shone bri htly in the heavens)

Next? ,in Bimbisara
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SI%%(#TT(# had cut his wavin hair and had exchan ed his royal robe for a mean dress of the color of the round) (avin sent home "hanna, the charioteer, to ether with the noble steed ,anthaka, to ,in Suddhodana to bear him the messa e that the prince had left the world, the Bodhisattva walked alon on the hi hroad with a be ar6s bowl in his hand) Bet the ma.esty of his mind was ill;concealed under the poverty of his appearance) (is erect ait betrayed his royal birth and his eyes beamed with a fervid !eal for truth) The beauty of his youth was transfi ured by holiness and surrounded his head like a halo) #ll the people who saw this unusual si ht a!ed at him in wonder) Those who were in haste arrested their steps and looked back0 and there was no one who did not pay him homa e) (avin entered the city of $a.a aha, the prince went from house to house silently waitin till the people offered him food) Wherever the Blessed -ne came, the people ave him what they had0 they bowed before him in humility and were filled with ratitude because he condescended to approach their homes) -ld and youn people were moved and said? <This is a noble muniA (is approach is bliss) What a reat .oy for usA< #nd ,in Bimbisara, noticin the commotion in the city, in:uired the cause of it, and when he learned the news sent one of his attendants to observe the stran er) (avin heard that the muni must be a Sakya and of noble family, and that he had retired to the bank of a flowin river in the woods to eat the food in his bowl, the kin was moved in his heart0 he donned his royal robe, placed his olden crown upon his head and went out in the company of a ed and wise counselors to meet his mysterious uest) The kin found the muni of the Sakya race seated under a tree) "ontemplatin the composure of his face and the entleness of his deportment, Bimbisara reeted him reverently and said? <- samana, thy hands are fit to rasp the reins of an empire and should not hold a be ar6s bowl) I am sorry to see thee wastin thy youth) Believin that thou art of royal descent, I invite thee to .oin me in the overnment of my country and share my royal power) %esire for power is becomin to the noble;minded, and wealth should not be despised) To row rich and lose reli ion is not true ain) But he who possesses all three, power, wealth, and reli ion, en.oyin them in discretion and with wisdom, him I call a reat master)< The reat Sakyamuni lifted his eyes and replied? <Thou art known, - kin , to be liberal and reli ious, and thy words are prudent) # kind man who makes ood use of wealth is ri htly said to possess a reat treasure0 but the miser who hoards up his riches will have no profit) "harity is rich in returns0 charity is the reatest wealth, for thou h it scatters, it brin s no repentance) <I have severed all ties because I seek deliverance) (ow is it possible for me to return to the world@ (e who seeks reli ious truth, which is the hi hest treasure of all, must leave behind all that can concern him or draw away his attention, and must be bent upon that one oal alone) (e must free his soul from covetousness and

lust, and also from the desire for power) <Indul e in lust but a little, and lust like a child will row) Wield worldly power and you will be burdened with cares) Better than soverei nty over the earth, better than livin in heaven, better than lordship over all the worlds, is the fruit of holiness) The Bodhisattva has reco ni!ed the illusory nature of wealth and will not take poison as food) Will a fish that has been baited still covet the hook, or an escaped bird love the net@ Would a rabbit rescued from the serpent6s mouth o 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 si ht desire to spoil his eyes a ain@ <The sick man sufferin from fever seeks for a coolin medicine) Shall we advise him to drink that which will increase the fever@ Shall we :uench a fire by heapin fuel upon it@ <I pray thee, pity me not) $ather pity those who are burdened with the cares of royalty and the worry of reat riches) They en.oy them in fear and tremblin , 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 alon either their old or the kin ly diadem) <+y heart hankers after no vul ar profit, so I have put away my royal inheritance and prefer to be free from the burdens of life) Therefore, try not to entan le me in new relationships and duties, nor hinder me from completin the work I have be un) I re ret to leave thee) But I will o to the sa es who can teach me reli ion and so find the path on which we can escape evil) <+ay thy country en.oy peace and prosperity, and may wisdom be shed upon thy rule like the bri htness of the noon;day sun) +ay thy royal power be stron and may ri hteousness be the scepter in thine hand)< The kin , claspin his hands with reverence, bowed down before Sakyamuni and said? <+ayest thou obtain that which thou seekest, and when thou hast obtained it, come back, I pray thee, and receive me as thy disciple)< The Bodhisattva parted from the kin in friendship and oodwill, and purposed in his heart to rant his re:uest)

Next? The Bodhisattva6s Search
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#*#$# and 9ddaka were renowned as teachers amon the Brahmans, and there was no one in those days who surpassed them in learnin and philosophical knowled e) The Bodhisattva went to them and sat at their feet) (e listened to their doctrines of the atman or self, which is the e o of the mind and the doer of all doin s) (e learned their views of the transmi ration of souls and of the law of karma0 how the souls of bad men had to suffer by bein reborn in men of low caste, in animals, or in hell, while those who purified themselves by libation, by sacrifices, and by self;mortification would become kin s, or Brahmans, or devas, so as to rise hi her and hi her in the rades of existence) (e studied their incantations and offerin s and the methods by which they attained deliverance of the e o from material existence in states of ecstasy) #lara said? <What is that self which perceives the actions of the five roots of mind, touch, smell, taste, si ht, and hearin @ 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 6I say,6 6I know and perceive,6 6I come,6 and 6I o6 or 6I will stay here)6 Thy soul is not thy body0 it is not thy eye, not thy ear, not thy nose, not thy ton ue, nor is it thy mind) The I is the one who feels the touch in thy body) The I is the smeller in the nose, the taster in the ton ue, the seer in the eye, the hearer in the ear, and the thinker in the mind) The I moves thy hands and thy feet) The I is thy soul) %oubt in the existence of the soul is irreli ious, and without discernin this truth there is no way of salvation) %eep speculation will easily involve the mind0 it leads to confusion and unbelief0 but a purification of the soul leads

but the theory of the e o has no foundation) *ike everythin else in nature. for instance.ect to its karma) We inherit from former existences the evil effects of our evil deeds and the ood effects of our ood deeds) If that were not so. possessions. or be it even in heaven. you will find that this is not so) <Is not man an or anism of many a re ates@ #re we not composed of various attributes@ +an consists of the material form.ect to separation. the sand. but not in reality) (eat is different from fire in our thou ht. but those only who will have deep faith will learn)< The Bodhisattva found no satisfaction in these teachin s) (e replied? <People are in bonda e. and the future is the product of the present) But there is no evidence of the existence of an immutable e o. lastly. of dispositions. we reach a state of perfect emptiness) (ere we find the condition of immaterial life) #s the mun. old a e. insisted on the existence of the e o. however. yet they exist) The members and or ans of thy body are not thine e o.bein . or as the wild bird escaped from its prison. be it in hell. and then wilt thou see thin s as they are) (e who thinks correctly will rid himself of i norance and ac:uire wisdom) The ideas 6I am6 and 6I shall be6 or 6I shall not be6 do not occur to a clear thinker) <+oreover. sirA If we remove the water. how can we attain true deliverance@ If the e o is to be reborn in any of the three worlds. and from our vanity when thinkin 6I am so reat. is undeniable. but thine e o possesses all these parts) What. and we cannot escape birth. and there is truth0 and truth is mind when it walks in the path of ri hteousness) But there is no separate e o. because they have not yet removed the idea of the e o) The thin and its :uality are different in our thou ht. finds perfect release) This is true deliverance. sayin ? <The e o is the doer of our deeds) (ow can there be karma without a self as its performer@ %o we not see around us the effects of karma@ What makes men different in character. the hither bank and the farther bank where can we find any 8an es@ In the same way I observe the activities of man in their harmonious union. is the 8an es@ Is the sand the 8an es@ Is the water the 8an es@ Is the hither bank the 8an es@ Is the hither bank the 8an es@ Is the farther bank the 8an es@ The 8an es is a mi hty river and it possesses all these several :ualities) &xactly so is our e o)< But the Bodhisattva replied? <Not so. station. disease.operation) There is mind0 there is sensation and thou ht. if our e o remains. upon earth.a rass when freed from its horny case. and death) Is this a final escape@< Said 9ddaka? <"onsider the unity of thin s) Thin s are not their parts. he said. we shall meet a ain and a ain the same inevitable doom of sorrow) We shall remain chained to the wheel of individuality and shall be implicated in e otism and wron ) #ll combination is sub. of thou ht. and fate@ It is their karma. but you cannot remove heat from fire in reality) Bou say that you can remove the :ualities and leave the thin .ect to the law of cause and effect) The present reaps what the past has sown. of sensation.6 or 6I have done this wonderful deed@6 The thou ht of thine e o stands between thy rational nature and truth0 banish it. of understandin ) That which men call the e o when they say 6I am6 is not an entity behind the attributes0 it ori inates by their co. and found the truth that lies in them) <The doctrine of karma. and. so the e o liberatin itself from all limitations. dependin entirely on alms for food) Puttin away all desire and clearly reco ni!in the non. and karma includes merit and demerit) The transmi ration of the soul is sub.soul outside or behind the thou ht of man) (e who believes the e o is a distinct bein has no correct conception) The very search for the atman is wron 0 it is a wron start and it will lead you in a false direction) <(ow much confusion of thou ht comes from our interest in self. but there is no round for an e o outside its parts)< The Brahman sa e. the life of man is sub. but if you think your theory to the the way of escape) True deliverance is reached by removin from the crowd and leadin a hermit6s life.existence of matter. of a self which remains the same and mi rates from body to body) There is rebirth but no transmi ration) . as a sword when drawn from its scabbard. how could we be different@6 The Tatha ata meditated deeply on the problems of transmi ration and karma.

thou wicked one0 for what purpose hast thou come@ *et the flesh waste away. if but the mind becomes more tran:uil and attention more steadfast) What is life in this world@ %eath in battle is better to me than that I should live defeated)< .will. and thou wilt be able to do ood work)< But the Sakyamuni made reply? <. Place -f +ortification Sacred Texts Buddhism Index Previous Next URUVELA. how could there be an escape from selfhood@ The terror of hell would be infinite.discipline. subduin their passions. and practicin austere self.un le of 9ruvela0 and when the Blessed -ne saw the life of those five men. the Sakyamuni was severer still. are my previous existences0 they are my ancestors as much as the I of yesterday is the father of the I of today. he ate each day one hemp rain only. that atman would be able to peep throu h the lar er aperture and see the forms of its surroundin s better and more clearly than before) It would be able to hear sounds better if the ears were torn away0 smell better if the nose were cut off0 taste better if the ton ue were pulled out0 and feel better if the body were destroyed) <I observe the preservation and transmission of character0 I perceive the truth of karma. the Sakyamuni ave himself up to meditative thou ht and a ri orous mortification of the body) Whereas the five bhikkhus were severe. that is the ri ht sacrifice and the true worship)< 9$9C&*# Next? 9ruvela.or ans. their . material as well as mental@ Is it not made up of :ualities that spran into bein by a radual evolution@ The five roots of sense perception in this or anism have come from ancestors who performed these functions) The ideas which I think.thou friend of the indolent. loA +ara.unior. this e o in the 6I say6 and in the 6I will6 is an illusion) If this self were a reality. this self. but would constitute the very nature of our bein )< Then the Bodhisattva went to the priests officiatin in the temples) But the entle mind of the Sakyamuni was offended at the unnecessary cruelty performed on the altars of the ods) (e said? <I norance only can make these men prepare festivals and hold vast meetin s for sacrifices) 'ar better to revere the truth than try to appease the ods by sheddin blood) What love can a man possess who believes that the destruction of life will atone for evil deeds@ "an a new wron expiate old wron s@ #nd can the slau hter of an innocent victim blot out the evil deeds of mankind@ This is practicin reli ion by the ne lect of moral conduct) Purify your hearts and cease to kill0 that is true reli ion) $ituals have no efficacy0 prayers are vain repetitions0 and incantations have no savin power) But to abandon covetousness and lust. approached him and said? <Thou art emaciated from fasts. and have thou ht the same ideas before I was composed into this individuality of mine. he admired their earnestness and . to become free from evil passions. and so they revered him. as their master) So the Bodhisattva continued for six years patiently torturin himself and suppressin the wants of nature) (e trained his body and exercised his mind in the modes of the most ri orous ascetic life) #t last. but see no atman whom your doctrine makes the doer of your deeds) There is rebirth without the transmi ration of a self) 'or this atman. came to me partly from others who thou ht them. and no release could be ranted) The evils of existence would not be due to our i norance and wron .doin . and partly they rise from combinations of the ideas in my own mind) Those who have used the same sense. and the karma of my past deeds affects the fate of my present existence) <Supposin there were an atman that performs the actions of the senses then if the door of si ht were torn down and the eye plucked out. the &vil -ne. PLACE OF MORTIFICATION T(& Bodhisattva went in search of a better system and came to a settlement of five bhikkhus in the .<Is not this individuality of mine a combination. and death is near) What ood is thy exertion@ %ei n to live. and to ive up all hatred and ill. seekin to cross the ocean of birth and death and to arrive at the shore of deliverance) #nd when the Bodhisattva was ahun ered. virtuously keepin in check their senses.oined their company) With holy !eal and a stron heart.

and with his host of evil demons. he went to the place where the reat samana sat) But Sakyamuni heeded him not) +ara uttered fear.tree.milk and he accepted the ift) When he had partaken of the rice. lord of the five desires. the Bodhisattva a ain took some food) (is disciples. and he was stron to receive the hi hest enli htenment) #fter this occurrence. the (oly -ne was not satisfied) Seekin true wisdom he did not find it. he sta ered and lay as thou h dead) There was a chief herdsman livin near the rove whose eldest dau hter was called Nanda0 and Nanda happened to pass by the spot where the Blessed -ne had swooned. but when he strove to leave the water he could not rise on account of his weakness) Then espyin the branch of a tree and takin hold of it. brin er of death and enemy of truth. and bowin down before him she offered him rice. and the an ry thunderbolts were chan ed into lotus. he proposed to abandon it) (e went to bathe in the Neran. and was aware of the loneliness of his life) Suppressin his rief he wandered on alone. nor had his fasts advanced him in his search for salvation. and therefore when he saw that it was not the ri ht path. Tanha. havin witnessed the scene of Nanda and observin the chan e in his mode of livin .milk all his limbs were refreshed.tree remained calm and feared not) The &nli htened -ne knew that no harm could befall him) The three dau hters of +ara tempted the Bodhisattva.oy and all livin bein s were filled with ood cheer) +ara alone.tree. sayin ? <'or seven years I have followed the Blessed -ne step by step.oiced not) With his three dau hters. THE EVIL ONE T(& (oly -ne directed his steps to that blessed Bodhitree beneath whose shade he was to accomplish his search) #s he walked. whilst from above a rain of heavenly . but he paid no attention to them.#nd +ara withdrew. The &vil -ne Sacred Texts Buddhism Index Previous Next MARA. and his body was like a withered branch0 but the fame of his holiness spread in the surroundin countries. he considered the state of his mind and the fruits of his mortification) (is body had become weaker. $a a and #rati.inspirin threats and raised a whirlwind so that the skies were darkened and the ocean roared and trembled) But the Blessed -ne under the Bodhi. were filled with suspicion) They feared that Siddhattha6s reli ious !eal was fla in and that he whom they had hitherto revered as their +aster had become oblivious of his hi h purpose) When the Bodhisattva saw the bhikkhus turnin away from him. and his disciples said. the tempters. the earth shook and a brilliant li ht transfi ured the world) When he sat down the heavens resounded with .ambu. but I have found no fault in the Tatha ata)< The Bodhisattva was shrunken and attenuated. and when +ara saw that he could kindle no desire in the heart of the victorious samana. and he came to the conclusion that mortification would not extin uish desire nor afford enli htenment in ecstatic contemplation) Seated beneath a . he fled away with his army from the Bodhi.ara $iver. was rieved and re. he raised himself and left the stream) But while returnin to his abode. his mind became clear a ain. and people came from reat distances to see him and receive his blessin ) (owever. <Siddhattha leaves us to seek a more pleasant abode)< +#$# Next? +ara. he felt sorry for their lack of confidence. he ordered all the evil spirits at his command to attack him and overawe the reat muni) But the Blessed -ne watched them as one would watch the harmless ames of children) #ll the fierce hatred of the evil spirits was of no avail) The flames of hell became wholesome bree!es of perfume.blossoms) When +ara saw this.

disease. the &nli htened -ne reco ni!ed that i norance was the root of all evil0 and these are the links in the development of life. how vain are their endeavorsA (ollow like the plantain. and death. formative and or ani!in . the five senses and the mind) The six fields come in contact with thin s) "ontact be ets sensation) Sensation creates the thirst of individuali!ed bein ) The thirst of bein creates a cleavin to thin s) The cleavin produces the rowth and continuation of selfhood) Selfhood continues in renewed birth) The renewed births of selfhood are the causes of sufferin s. and you will escape all sufferin ) The &nli htened -ne saw the four noble truths which point out the path that leads to Nirvana or the extinction of self? The first noble truth is the existence of sorrow) The second noble truth is the cause of sufferin ) The third noble truth is the cessation of sorrow) The fourth noble truth is the ei htfold path that leads to the cessation of sorrow) This is the %harma) This is the truth) This is reli ion) #nd the &nli htened -ne uttered this stan!a? . sickness. they find no peace0 their thirst for existence abides and their selfhood reappears in new births) Thus they continue to move in the coil and can find no escape from the hell of their own makin ) #nd how empty are their pleasures. from wron and from sorrow) Ponderin on the ori in of birth and fell. rises awareness or feelin s) 'eelin s be et or anisms that live as individual bein s) These or anisms develop the six fields. old a e. and he thou ht? <Surely if livin creatures saw the results of all their evil deeds. and misery)< #nd the Bodhisattva be an to expound the %harma) The %harma is the truth) The %harma is the sacred law) The %harma is reli ion) The %harma alone can deliver us from error. old a e. and despair) The cause of all sorrow lies at the very be innin 0 it is hidden in the i norance from which life rows) $emove i norance and you will destroy the wron desires that rise from i norance0 destroy these desires and you will wipe out the wron perception that rises from them) %estroy wron perception and there is an end of errors in individuali!ed bein s) %estroy the errors in individuali!ed bein s and the illusions of the six fields will disappear) %estroy illusions and the contact with thin s will cease to be et misconception) %estroy misconception and you do away with thirst) %estroy thirst and you will be free of all morbid cleavin ) $emove the cleavin and you destroy the selfishness of selfhood) If the selfishness of selfhood is destroyed you will be above birth. that is. which is pleasant to look at in the be innin but in the end causes anxiety. because it is full of lust) +en o astray because they think that delusion is better than truth) $ather than truth they follow error. and death) They produce lamentation. lovin and full of mercy) #s 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 enli hten him)< Next? &nli htenment Sacred Texts Buddhism Index Previous Next ENLIGHTENMENT T(& Bodhisattva. the evils produced by evil deeds and the sufferin s arisin therefrom. tribulation. they would turn away from them in dis ust) But selfhood blinds them. called the twelve nidanas? In the be innin there is existence blind and without knowled e0 and in this sea of i norance there are stirrin s formative and or ani!in ) 'rom stirrin s. passed before his mental eye. and voices of ood spirits were heard? <Behold the reat muniA his heart unmoved by hatred) The wicked +ara6s host 6 ainst him did not prevail) Pure is he and wise. anxiety. and they clin to their obnoxious desires) They crave pleasure for themselves and they cause pain to others0 when death destroys their individuality.tree and without contents like the bubble) The world is full of evil and sorrow. havin put +ara to fli ht. ave himself up to meditation) #ll the miseries of the world.

in the Blessed -ne and in the %harma)< Tapussa and Bhallika were the first that became followers of the Buddha and they were lay disciples) Next? The Brahma6s $e:uest Sacred Texts Buddhism Index Previous Next THE BRAHMA'S REQUEST T(& Blessed -ne havin attained Buddhahood while restin under the shepherd6s Ni rodha tree on the banks of the river Neran. Builder. and here is no wron in this world.estic and full of peace. two merchants. the bliss of ri hteousness) The existence of self is an illusion. Bou are plain to see. no vice. roof and wall. bowed down in reverence and said? <We take our refu e. Who follows truth6s unchan in callA (ow blessed. the Perfect -ne) Next? The 'irst "onverts Sacred Texts Buddhism Index Previous Next THE FIRST CONVERTS T(& Blessed -ne tarried in solitude seven times seven days. except what flows from the assertion of self) The attainment of truth is possible only when self is reco ni!ed as an illusion) $i hteousness can be practiced only when we have freed our mind from passions of e otism) Perfect peace can dwell only where all vanity has disappeared) Blessed is he who has understood the %harma) Blessed is he who does no harm to his fellow. . *ord.<Throu h many births I sou ht in vain The Builder of this (ouse of Pain) Now.oyin the bliss of emancipation) #t that time Tapussa and Bhallika. #nd from this (ouse at last I6m free0 I burst the rafters. to be kind and ood.ara. #nd dwell in the Peace beyond them all)< There is self and there is truth) Where self is. ma.bein s) Blessed is he who overcomes wron and is free from passion) To the hi hest bliss has he attained who has con:uered all selfishness and vanity) (e has become the Buddha. the real in all existence. en. they approached him respectfully and offered him rice cakes and honey) This was the first food that the &nli htened -ne ate after he attained Buddhahood) #nd the Buddha addressed them and pointed out to them the way of salvation) The two merchants. self is not) Self is the fleetin error of samsara0 it is individual separateness and that e otism which be ets envy and hatred) Self is the yearnin for pleasure and the lust after vanity) Truth is the correct comprehension of thin s0 it is the permanent and everlastin . no evil. came travelin on the road near by. seein the holiness of the con:ueror of +ara. pronounced this solemn utterance? <(ow sure his pathway in this wood. truth is not) Where truth is. and when they saw the reat samana.

they will believe and be saved)< The Blessed -ne. the &vil -ne. shall be able to van:uish and refute them. ready and learned.restraint in allA (ow li ht.#nd practice self. and he saw amon them bein s whose minds were but scarcely covered by the dust of worldliness.oy) (e will see annihilation where the perfected one finds immortality) (e will re ard as death what the con:ueror of self knows to be life everlastin ) The truth remains hidden from him who is in the bonda e of hate and desire) Nirvana remains incomprehensible and mysterious to the vul ar whose minds are beclouded with worldly interests) Should I preach the doctrine and mankind not comprehend it. ivin 6 but difficult to understand0 for most men move in a sphere of worldly interests and find their deli ht in worldly desires) The worldlin will not understand the doctrine. who shall have become true hearers. shall be able to ive information to others concernin it. in a word. and make it clear. prosperous.until. havin thus themselves learned the doctrine. said? <#lasA the world must perish. until there be not only brethren and sisters of an -rder. on hearin the words of the Blessed Buddha.oys to let o byA #nd yet his reatest bliss will be When he has :uelled the pride of 6I6) <I have reco ni!ed the deepest truth. and so to spread the wonderworkin truth abroad) I shall not die until the pure reli ion of truth shall have become successful.until they. the Tatha ata. but also lay disciples of both sexes. who were of ood disposition and easy to instruct) (e saw some who were conscious of the dan ers of lust and wron doin ) #nd the Blessed -ne said to Brahma Sahampati? <Wide open be the door of immortality to all who have ears to hear) +ay they receive the %harma with faith)< Then the Blessed -ne turned to +ara. wise. minutely explain dom Sacred Texts Buddhism Index Previous Next . fulfillin all the reater and lesser duties. . decide not to teach the %harma) Be merciful to those that stru le0 have compassion upon the sufferers0 pity the creatures who are hopelessly entan led in the snares of sorrow) There are some bein s that are almost free from the dust of worldliness) If they hear not the doctrine preached. should the (oly -ne. it would brin me only fati ue and trouble)< +ara. and popular in all its full extent. from passion to be free. sayin ? <I shall not pass into the final Nirvana.&vil -ne. full of compassion. preach it. correct in life. well trained. havin worshiped the Blessed -ne. it shall have been well proclaimed amon menA< Then Brahma Sahampati understood that the Blessed -ne had ranted his re:uest and would preach the doctrine) Next? 'oundin The . walkin accordin to the precepts. make it known. establish it. open it. widespread. thou (oly -ne) Thou hast attained the hi hest bliss and it is time for thee to enter into the final Nirvana)< Then Brahma Sahampati descended from the heavens and. versed in the scriptures. #nd sensual . when others start vain doctrines. for to him there is happiness in selfhood only. which is sublime and peace.until they. they will be lost) But if they hear it. looked with the eye of a Buddha upon all sentient creatures. approached and said? <Be reeted. and the bliss that lies in a complete surrender to truth is unintelli ible to him) (e will call resi nation what to the enli htened mind is the purest .

the . <he has broken his vow and has abandoned holiness) (e is no bhikkhu. does not seek salvation in austerities. not thinkin of their unkindness in havin left him at a time when he was most in need of their sympathy and help. my friend. the Buddha continued. but 8otama.< and takin another road he went away) Next? The Sermon #t Benares Sacred Texts Buddhism Index Previous Next THE SERMON AT BENARES -N seein their old teacher approach. my mind is free from desire.oyfulness of his appearance. saw the Blessed -ne while he . and pityin them for the austerities which they practiced in vain) 9paka. is serene0 thine eyes are bri ht and indicate purity and blessedness)< The holy Buddha replied? <I have obtained deliverance by the extinction of self) +y body is chastened. which the man who has iven up the world ou ht not to follow. and. to ive li ht to those who are enshrouded in darkness and to open the ate of deathlessness)< 9paka replied? <Thou professest then. is wicked) The Tatha ata. 9paka. nor to address him as a master. said to him? <Thy countenance. . <thy way lies yonder. the five bhikkus a reed amon themselves not to salute him. and they therefore call him 6'ather)6 To disrespect a father is wron 0 to despise him. and this is the reason that my countenance is serene and my eyes are bri ht) I now desire to found the kin dom of truth upon earth. a youn Brahman and a 1ain. and to them shall I first proclaim the ospel of deliverance)< #t that time the five bhikkhus dwelt in the %eer Park at Benares. but by his name only) <'or. I am the 1ina)< 9paka shook his head) <Cenerable 8otama.bhikkhus. and the Blessed -ne rose and .< so they said.oy) But my five disciples are still alive) I shall o to them. the absolute one and the holy one) The Blessed -ne said? <1inas are all those who have con:uered self and the passions of self0 those alone are victorious who control their minds and abstain from evil) Therefore. the con:ueror of the world.FOUNDING THE KINGDOM UPAKA SEES THE BUDDHA Now the Blessed -ne thou ht? <To whom shall I preach the doctrine first@ +y old teachers are dead) They would have received the ood news with . he said. they involuntarily rose from their seats and reeted him in spite of their resolution) Still they called him by his name and addressed him as <friend 8otama)< When they had thus received the Blessed -ne. friend. a former ac:uaintance of Siddhattha. nor live in abundance) The Tatha ata has found the middle path) <There are two extremes. but neither does he for that reason indul e in worldly pleasures.ourneyed to their abode. he said? <%o not call the Tatha ata by his name nor address him as 6friend. ama!ed at the ma.esty and sublime . the (oly -ne) The Buddha looks with a kind heart e:ually on all livin bein s. and 8otama has become a man who lives in abundance and indul es in the pleasures of worldliness)< But when the Blessed -ne approached in a di nified manner. to be 1ina. and the deepest truth has taken abode in my heart) I have obtained Nirvana.ourneyed to Benares.6 for he is the Buddha. but mindful only of the services which they had ministered unto him.

nor dressin in a rou h arment. the middle path. openin to them the ate of immortality. and showin them the bliss of Nirvana) The Buddha said? <The spokes of the wheel are the rules of pure conduct? . to Nirvana@ *et me teach you.bhikkhus. death is painful) 9nion with the unpleasant is painful. to the hi her wisdom. . nor oin naked. and keep our minds stron and clear) Water surrounds the lotus flower. is the noble truth concernin sufferin ) <Now this. if he still hankers after either worldly or heavenly pleasures@ But he in whom self has become extinct is free from lust0 he will desire neither worldly nor heavenly pleasures. the cravin for the ratification of the passions. the cravin for a future life. is the noble truth concernin the ori in of sufferin ? Cerily. for otherwise we shall not be able to trim the lamp of wisdom. disease is painful. dispara in others. which keeps aloof from both extremes) By sufferin . and pointin out the uselessness of their endeavors. mortification by heat or cold and many such penances performed for the sake of immortality. has been discovered by the Tatha ata.indul ence which is unworthy. .bhikkhus. . of self. and bestows understandin . envy. and he be an to preach to the five bhikkhus. or sacrifices to the ods. and its cessation has fathomed the four noble truths) (e will walk in the ri ht path) <$i ht views will be the torch to li ht his way) $i ht aspirations will be his uide) $i ht speech will be his dwellin . praise.bhikkhus. if he does not succeed in :uenchin the fires of lust. on the other hand.that path which opens the eyes.indul ent man is a slave to his passions. seekin satisfaction now here. . let him eat and drink accordin to the need of the body) <Sensuality is enervatin 0 the self.seekin is de radin and vul ar) But to satisfy the necessities of life is not evil) To keep the body in ood health is a duty. to the hi her wisdom. self. . to full enli htenment. these do not cleanse the man who is not free from delusions) #n er. which leads to peace of mind. will cleanse a man who is not free from delusions) $eadin the Cedas. which leads to peace of mind. now there. to NirvanaA What is that middle path. self. nor wearin matted hair. to full enli htenment. discovered by the Tatha ata. is the noble truth concernin sufferin ? Birth is attended with pain. nor shavin the head. its remedy. that keeps aloof from both extremes)< #nd the Blessed -ne spoke kindly to his disciples. on the one hand. its cause. this.will that chilled their hearts melted away under the entle warmth of the +aster6s persuasion) Now the Blessed -ne set the wheel of the most excellent law rollin . nor coverin oneself with dirt.bhikkhus. painful is separation from the pleasant0 and any cravin that is unsatisfied. of self. and the ice of ill. . deception.habitual practice. let him be moderate. superciliousness and evil intentions constitute uncleanness0 not verily the eatin of flesh) <# middle path. which is painful. then. avoidin these two extremes.bhikkhus avoidin the two extremes. vain and fit only for the worldly. obstinacy. but does not wet its petals) This is the middle path. nor sacrificin to # ni. and bestows understandin . pityin them for their errors.ustice is the uniformity of their len th0 wisdom is the tire0 modesty and thou htfulness are the hub in which the immovable axle of truth is fixed) (e who reco ni!es the existence of sufferin . that too is painful) In brief. bodily conditions which sprin from attachment are painful) This. decay is painful.bhikkhus. and pleasure. and the satisfaction of his natural wants will not defile him) (owever. makin offerin s to priests. it is that cravin which causes the renewal of existence. drunkenness. . for it is ri ht behavior) (is refreshments will be the ri ht way of earnin his livelihood) $i ht efforts will be his steps? ri ht thou hts his breath0 and ri ht contemplation will ive him the peace that follows in his footprints) <Now.a path which opens the eyes. the emaciated devotee produces confusion and sickly thou hts in his mind) +ortification is not conducive even to worldly knowled e0 how much less to a triumph over the sensesA <(e who fills his lamp with water will not dispel the darkness. bi otry. and the cravin for happiness in this . minded and the habitual practice. and he who tries to li ht a fire with rotten wood will fail) #nd how can any one be free from self by leadin a wretched life.mortification. accompanied by sensual deli ht. useless and unprofitable) <Neither abstinence from fish and on the road) (is ait will be strai ht.

. and beasts. . is holy and supreme) The Buddha conveys to us instruction. this. which by no one in the universe. be he od or man. ods. wisdom.Buddha. . and thus I am assured that I shall never return in renewed births) I have even now attained Nirvana)< When the Blessed -ne had thus set the royal chariot wheel of truth rollin onward. then. and the Tatha ata lookin into his heart said? <Truly. is the noble truth concernin the destruction of sufferin ) <Now. . and peace will rei n amon mankind)< Next? The San ha -r "ommunity Sacred Texts Buddhism Index Previous Next THE SANGHA OR COMMUNITY (#CIN8 pointed out to the five bhikkhus the truth. then. the Perfect -ne. hearin the messa e of deliverance.ondanna. let us receive the ordination from the blessed -ne)< #nd the Buddha said? <"ome.ondanna spoke to the Buddha and said? <*ord. discerned the truth with his mental eye.oyfully received the doctrine and shouted? <Truly.ondanna that is.bhikkhus.ondanna received the name <#nnata. the Buddha said? <# man that stands alone.ondanna who has understood the doctrine)< Then the venerable . in which no passion remains. men. of this very thirst0 it is the layin aside of. the Blessed -ne has founded the kin dom of ri hteousness) The Blessed -ne has moved the earth0 he has set the wheel of Truth rollin . so that in the end all livin creatures will be citi!ens of the kin dom of ri hteousness) This is the holy brotherhood0 this is the church. the venerable .ondanna and the other bhikkhus uttered three times these solemn vows? <To the Buddha will I look in faith? (e. .bhikkhus. it is this noble ei htfold path0 that is to say? $i ht views0 ri ht aspirations0 ri ht speech0 ri ht behavior0 ri ht livelihood0 ri ht effort0 ri ht thou hts0 and ri ht contemplation) This. our *ord. and one in your !eal for the truth) Spread the truth and preach the doctrine in all :uarters of the world. is the noble truth concernin the way which leads to the destruction of sorrow) Cerily. then. received and understood it in their own lan ua e) #nd when the doctrine was propounded.bhikkhusA Well tau ht is the doctrine) *ead a holy life for the extinction of sufferin )< Then . stand ye to ether. is the noble truth concernin the destruction of sufferin ? Cerily. can ever be turned back) The kin dom of Truth will be preached upon earth0 it will spread0 and ri hteousness. .bhikkhus. may be weak and slip back into his old ways) Therefore. thou hast found the truth)< #nd the devas and saints and all the ood spirits of the departed enerations that had listened to the sermon of the Tatha ata. one in holiness. <.oined him and exclaimed? <Truly. .ondanna has understood the truth)< Therefore the venerable . thou hast found the truthA< Then the other bhikkhus too.. the oldest one amon the five This. . a rapture thrilled throu h all the universes) The devas left their heavenly abodes to listen to the sweetness of the truth0 the saints that had parted from life crowded around the reat teacher to receive the lad tidin s0 even the animals of the earth felt the bliss that rested upon the words of the Tatha ata? and all the creatures of the host of sentient bein s.bhikkhus. assist one another. havin decided to obey the truth. and stren then one another efforts) Be like unto brothers0 one in love. thou art the Buddha. it is the destruction.bhikkhus. the bein free from. . and he said? <Truly. the dwellin no lon er upon this thirst) This.kindness I have attained liberation of heart. is the noble truth concernin the destruction of sorrow) <By the practice of lovin . the con re ation of the saints of the Buddha0 this is the San ha that establishes a communion amon all those who have taken their refu e in the Buddha)< .will. . and salvation0 . is the noble truth concernin the ori in of sufferin ) <Now this.ondanna was the first disciple of the Buddha who had thorou hly rasped the doctrine of the (oly -ne. ood.

the noble youth. the &xalted Buddha) Therefore. . 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)< #nd it became an established custom that the bhikkhus went out preachin while the weather was ood. nor tribulations. out of compassion for the world) Preach the doctrine which is lorious in the be innin . so full of truth and so excellent. for the welfare of mankind. The Bouth -f Benares Sacred Texts Buddhism Index Previous Next YASA. to listen to the exhortations of the Tatha ata) Next? Basa.bhikkhus. THE YOUTH OF BENARES #T that time there was in Benares a noble youth. . ridiculed and censured) I now rant you. and said unto them? <The %harma and the Cinaya proclaimed by the Tatha ata shine forth when they are displayed. the son of a wealthy merchant) Troubled in his mind about the sorrows of the world. and lorious in the end. treated shamefully.ustice0 the community of the Buddha6s disciples shows us how to practice the truth) They form a brotherhood in kindness and charity. to the community will I look in faith)< The ospel of the Blessed -ne increased from day to day. to the Buddha will I look in faith) <To the doctrine will I look in faith? well. 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 sufferin ) #nd the Blessed -ne seein that it was impossible to attend to all who wanted to hear the truth and receive the ordination. what distressA What tribulationsA< The Blessed -ne said to Basa? <(ere is no distress0 here are no tribulations) "ome to me and I will teach you the truth.he is the Blessed -ne. lorious in the middle. this permission) "onfer henceforth in the different countries the ordination upon those who are ea er to receive it. in the spirit as well as in the letter) There are bein s whose eyes are scarcely covered with dust. where it would be despised and contemned.bhikkhus. and not when they are concealed) But let not this doctrine. it means 6"ome and see60 the doctrine to welfare0 the doctrine is reco ni!ed by the wise in their own hearts) Therefore to the doctrine will I look in faith) <To the community will I look in faith0 the community of the Buddha6s disciples instructs us how to lead a life of ri hteousness0 the community of the Buddha6s disciples teaches us how to exercise honesty and . when you find them worthy) <8o ye now. fall into the hands of those unworthy of it. who yoketh men like oxen. for the benefit of the many. heard that there were neither distress. and their saints are worthy of reverence) The community of the Buddha6s disciples is founded as a holy brotherhood in which men bind themselves to ether to teach the behests of rectitude and to do ood) Therefore. but in the rainy season they came to ether a ain and . sent out from the number of his disciples such as were to preach the %harma.oined their master. the Teacher of ods and men. his heart was comforted) (e went into the place where the Blessed -ne was. and the truth will dispel your sorrows)< When Basa. and the necessity of avoidin the evils of life in order to walk on the path of deliverance) . and sat down near him) Then the Blessed -ne preached about charity and morality) (e explained the vanity of the thou ht <I am<0 the dan ers of desire.preached is the doctrine by the &xalted -ne) The doctrine has been revealed so as to become visible0 the doctrine is above time and space) The doctrine is not based upon hearsay. who knows the law of bein 0 he is the *ord of the world. Basa by name. he secretly rose up in the ni ht and stole away to the Blessed -ne) The Blessed -ne saw Basa comin from afar) Basa approached and exclaimed? <#las. nor sorrows.

our +aster. Basa felt the coolin stream of holy wisdom. hast thou seen Basa. understandin the doctrine of the Blessed -ne. the heart may have con:uered the senses) The outward form does not constitute reli ion or affect the mind) Thus the body of a samana may wear an ascetic6s arb while his mind is immersed in worldliness) # man that dwells in lonely woods and yet covets worldly vanities.i.oy the pleasures of a worldly life as he did before@< Basa6s father replied? <If Basa. sets up what has been overturned0 he reveals what has been hidden0 he points out the way to the wanderer who has one astray0 he li hts a lamp in the darkness so that all who have eyes to see can discern the thin s that surround them) I take refu e in the Buddha.*ord.bowl and went with Basa to the house of the rich merchant) When they had arrived there.oined the brotherhood. the noble youth of Benares.member who became the first lay disciple of the Buddha by pronouncin the three. Punna. his eyes were opened and he saw his son sittin at his side in a bhikkhu6s robe) <+y son. said? <Thou h a person be ornamented with .Instead of dis ust with the world. received the ordination) While the Blessed -ne and Basa were discussin the doctrine. the Blessed -ne said to him? <'ollow meA< #nd Basa . exclaimed? <8lorious is the truth. thy mother is absorbed in lamentation and rief) $eturn home and restore thy mother to life)< Then Basa looked at the Blessed -ne. and. my son. . havin obtained the pure and spotless eye of truth. let him stay) (e has become delivered from the bonda e of worldliness)< When the Blessed -ne had cheered their hearts with words of truth and ri hteousness. our *ord) We take refu e in the doctrine revealed by him) We take refu e in the brotherhood which has been founded by him) +ay the Blessed -ne receive us from this day forth while our life lasts as lay disciples who have taken refu e in him)< The mother and the wife of Basa. finds it a ain to stay with thee. Basa6s father passed by in search of his son0 and in passin he asked the Blessed -ne? <Pray. .ewels. he looked at his person. richly adorned with pearls and precious stones.fold formula of refu e) When the wealthy merchant had taken refu e in the Buddha. he said. while the man in worldly arments may let his heart soar hi h to heavenly thou hts) There is no distinction between the layman and the hermit. that must be a noble renunciation of the world) . and 8avampati) When Basa6s friends heard that Basa had cut off his hair and put on bhikkhu robes to ive up the world and o forth into homelessness. Subahu. our *ord? I take refu e in the doctrine revealed by him? I take refu e in the brotherhood which he has founded) +ay the Blessed -ne receive me from this day forth while my life lasts as a lay disciple who has taken refu e in him)< Basa6s father was the first lay. and havin put on a bhikkhu6s robe. but his eyes were holden and he knew him not0 and the *ord be an to preach) #nd Basa6s father. and his heart was shamed) The Tatha ata. is a worldlin . Basa6s father said? <+ay the Blessed -ne.*ordA We take refu e in the Buddha. my son@< The Buddha said to Basa6s father? <"ome in. said? <8lorious is the truth. who said? <Should Basa return to the world and en. knowin his inward thou hts.*ordA The Buddha.oy and he entered) (e sat down near his son. Basa. the (oly -ne. if but both have banished the thou ht of self)< Seein that Basa was ready to enter upon the path. they thou ht? <Surely that cannot be a common doctrine. havin donned his robes. were the first women who became lay disciples and took their refu e in the Buddha) Now there were four friends of Basa belon in to the wealthy families of Benares) Their names were Cimala. the mother and also the former wife of Basa saluted the Blessed -ne and sat down near him) Then the Blessed -ne preached. thou wilt find thy son<0 and Basa6s father became full of . and the women havin understood his doctrine. sir. *ord. took his alms. . consent to take his meal with me to ether with Basa as his attendant@< The Blessed -ne.

but he is not holy like me)< There was in those days a festival. and. worshipin the fire and keepin a fire. art chief of the 1atilas) 8o. the serpent will bite him and he will die)< #nd he said? <I do not ob.assapa thou ht? <The people will come hither from all parts of the country and will see the reat Sakyamuni) When he speaks to them. seein the Blessed -ne in his ma.assapa admitted him to the room where the sacred fire was kept) #nd the Blessed -ne sat down with body erect. but the serpent will destroy him)< In the mornin the Blessed -ne showed the dead body of the fiend to .esty and beauty. that it would be better if I stayed away from the festival@< #nd . and said? <*et me stay a ni ht in the room where you keep your sacred fire)< .assapa ave up his resistance) (is envy disappeared. the %harma. sayin ? <(is fire has been con:uered by my fire)< #nd . . the Buddha) %o as ye think best)< . Brahman hermits with matted hair. first and inform them of thine intention.. thou ht to himself? <This is a reat muni and a noble teacher) Should he stay overni ht in the room where the sacred fire is kept. the Blessed -ne retired and did not come to . belchin forth in ra e his fiery poison. and the fire consumed itself while the World. but he is not holy like me)< The Blessed -ne addressed .ect to your stayin overni ht in the room where the sacred fire is kept.dra on0 and .assapa saw the li ht shinin forth from the room he said? <#las. and his name was honored as one of the wisest men on earth and an authority on reli ion) #nd the Blessed -ne went to .assapa) #nd . and Basa addressed the Blessed -ne sayin ? <+ay the Blessed -ne administer exhortation and instruction to these four friends of mine)< #nd the Blessed -ne preached to them. what miseryA Truly. but acceptest it not because of the envy that dwells in thy heart) Is envy holiness@ &nvy is the last remnant of self that has remained in thy mind) Thou art not holy. .assapa. they will believe in him and abandon me)< #nd he rew envious) When the day of the festival arrived. and the San ha) Next? .assapa went to the 1atilas and said? <I am anxious to lead a reli ious life under the direction of the reat Sakyamuni. let me receive the ordination from the Blessed -ne)< #nd the Blessed -ne said? <Thou. The 'ire. our +aster. bowin down before the Blessed -ne. then. who is the &nli htened -ne.assapa.assapa and said? <Thou seest the truth.assapa was astonished and thou ht? <8reat is Sakyamuni0 he can read my most secret thou hts. he said? <*ord.assapa was renowned throu hout all India. and fillin the air with burnin vapor. but could do him no harm.Worshiper Sacred Texts Buddhism Index Previous Next KASSAPA. and Basa6s friends accepted the doctrine and took refu e in the Buddha. .assapa went to the Buddha on the next mornin and said? <Why did the reat Sakyamuni not come@< The Tatha ata replied? <%idst thou not think. and let them do as thou thinkest fit)< Then . the countenance of 8otama the reat Sakyamuni is beautiful.assapa thou ht to himself) <Sakyamuni is a reat samana and possesses hi h powers.assapa.#nd they went to Basa. and .assapa. surroundin himself with watchfulness) In the ni ht the dra on came.assapa0 thou hast not yet entered the path)< #nd . THE FIRE-WORSHIPER #T that time there lived in 9ruvela the 1atilas.honored -ne remained composed) #nd the venomous fiend became very wroth so that he died in his an er) When .assapa was their chief) . but the serpent lives there0 he will kill you and I should be sorry to see you perish)< But the Buddha insisted and .assapa of 9ruvela the 1atila.assapa.

readin the thou hts of the people.assapa. perceivin that the whole assembly was ready as a vessel to receive the doctrine. and they were astonished and thou ht? <(as the reat Sakyamuni placed himself under the spiritual direction of .assapa.< he went out surrounded with his counselors and enerals and came to the rove where the Blessed -ne was) There they saw the Blessed -ne in the company of . sufferin . is burnin ) The eye is burnin . and there will be birth and death. wary of his thou hts) (e will divest himself of passion and become free) (e will be delivered from selfishness and attain the blessed state of Nirvana)< #nd the 1atilas re. accompanied by a number of bhikkhus. decay. some say it perishes) Both are wron and their error is most rievous) 'or if they say the self is perishable.a aha Sacred Texts Buddhism Index Previous Next THE SERMON AT RAJAGAHA T(& Blessed -ne havin dwelt some time in 9ruvela went to $a. seein that the 1atilas of Nadi and 8aya. the %harma. and thus he will attain peace unendin ) The world holds the thou ht of self. spoke thus to Bimbisara the kin ? <(e who knows the nature of self and understands how the senses act. were now come to him. there is i norance. powerful men and chieftains amon the people. . there is hatred.worship into the river and went to the Blessed -ne) Nadi .assapa. they said? <Somethin has happened to our brother) #nd they came with their folk to 9ruvela) (earin what had happened. the reat reli ious teacher of the 1atilas. or has . . went with him) When the +a adha kin . many of whom had been 1atilas before) The reat . who had practiced severe austerities and worshiped fire.worship floatin in the river. went to the Buddha) The Blessed -ne.The 1atilas replied? <We have conceived a profound affection for the reat Sakyamuni. all the senses are burnin . the blessed Buddha. lamentation. finds no room for selfishness. and the San ha) Next? The Sermon #t $a. and said? <&verythin . and sorrow) "onsiderin this. were dwellin below on the stream. of whom the people said.assapa said? <The profit I derived from adorin the fire was continuance in the wheel of individuality with all its sorrows and vanities) This service I have cast away. Seniya Bimbisara. the teacher of hi h and low. thou hts are burnin ) They are burnin with the fire of lust) There is an er. said to . uidin men as a driver curbs bullocks. and when they saw the instruments used in fire.oin his brotherhood. wary of all his senses. too. and as lon as the fire finds inflammable thin s upon which it can feed.assapa? <What knowled e hast thou ained. and instead of continuin penances and sacrifices I have one in :uest of the hi hest Nirvana) Since I have seen the li ht of truth.oiced and took refu e in the Buddha. and at some time there will be no hereafter) 8ood and evil would be indifferent) This salvation from selfishness is without merit) .assapa and 8aya .1atilas. heard of the arrival of 8otama Sakyamuni. despair. we will do likewise)< The 1atilas of 9ruvela now flun their paraphernalia of fire. and what has induced thee to renounce the sacred fire and ive up thine austere penances@< . the fruit they strive for will perish too. brothers of the reat 9ruvela . rief.a aha.assapa.assapa. so lon will it burn. <(e is the (oly -ne. chief of the 1atilas and formerly a fire worshiper. they.assapa become a disciple of 8otama@< The Tatha ata. and from this arises false apprehension) Some say that the self endures after death. a disciple of the %harma will see the four noble truths and walk in the ei htfold path of holiness) (e will become wary of his eye. I have abandoned worshipin the fire)< The Buddha.assapa. preached a sermon on fire. and if thou wilt .

'rom envy free and hate0 While standin . I wished? +i ht the (oly Buddha. an illusion. a dream) -pen your eyes and awaken) See thin s as they are and ye will be comforted) (e who is awake will no lon er be afraid of ni htmares) (e who has reco ni!ed the nature of the rope that seemed to be a serpent will cease to tremble) <(e who has found there is no self will let o all the lusts and desires of e otism) The cleavin to thin s. #nd with no hindrance. and sensuality inherited from former existences. the +a adha kin said to the Blessed -ne? <In former days. say the self will not perish. 'or all. and wisdom)< #nd the Buddha breathed forth this solemn utterance? <%o not deceive. no perceiver behind our perception. then there is no self0 there is no actor behind our actions. the thou ht of self. old a e. and death. that I mi ht be inau urated as a kin ) This was my first wish. kind and mild) <Bea cherish ood. 'orever keep in mind? The rule of life that6s always best Is to be lovin . sittin down. but reater than all is lovin . walkin . So boundless be your love to all. both soon and late.kindness) #s the li ht of the moon is sixteen times stron er than the li ht of all the stars. no lord behind our deeds) <Now attend and listen? The senses meet the ob. as the sun6s power throu h a burnin . sittin .kindness is sixteen times more efficacious in liberatin the heart than all other reli ious accomplishments taken to ether) This state of heart is the best in the world) *et a man remain steadfast in it while he is awake. or lyin down)< When the &nli htened -ne had finished his sermon. and there would be no use in perfectin the perfect0 moral aims and salvation would be unnecessary) <But now we see the marks of . then it is perfect and cannot be perfected by deeds) The lastin . covetousness. meditations and reli ious exercises pacify the heart.will ri ht and left. on the other hand. do not despise &ach other. lass causes fire to appear. so lovin . *ord. but successive phases in a continuous rowth) Such is the birth of animated life) <Be that are slaves of the self and toil in its service from morn until ni ht. whom some Brahman teachers call the lord) The shoot sprin s from the seed0 the seed is not the shoot0 both are not one and the same. the Perfect -ne.ect. anywhere) %o not be an ry. walkin .oy and sorrow) Where is any constancy@ If there is no permanent self that does our deeds. when I was a prince. oodness. and it has been fulfilled) 'urther.ect and from their contact sensation is born) Thence results recollection) Thus. appear on earth while I rule and mi ht he come to my kin dom) This was my second wish and it is fulfilled . and you will attain to that calm state of mind which conveys perfect peace. so throu h the co ni!ance born of sense and ob. whether he is standin . sickness. then in the midst of all life and death there is but one identity unborn and undyin ) If such is their self.kind) <8ifts are reat. receive the ood tidin s that your cruel master exists not) Self is an error. So tender. and do not Secret resentment bear0 'or as a mother risks her life #nd watches over her child. with no stint. I cherished five wishes) I wished? -. are the causes of the misery and vanity in the world) Surrender the raspin disposition of selfishness. comprehension of the truth leads to Nirvana. the mind ori inates and with it the e o.<When some. ye that live in constant fear of birth. imperishable self could never be chan ed) self would be lord and master. the foundin of viharas is meritorious.

fulfillin all these conditions) I shall offer it to the brotherhood whose head is the Buddha)< The kin dedicated his arden to the brotherhood.control0 the redeemer with those whom he has redeemed0 the Blessed -ne with those to whom he has iven peace. assumin the appearance of a youn Brahman. #nd stron would row men6s brotherhood)< When the Blessed -ne had finished his meal. wholesome and well fitted for a retired life@ There is my pleasure. is enterin $a. to ether with a reat number of bhikkhus. entered the city of $a. our *ordA (onor to his name and blessin s to all who take refu e in him)< Sakka intoned this stan!a? <Blessed is the place in which the Buddha 6s 8ift Sacred Texts Buddhism Index Previous Next THE KING'S GIFT S&NIB# BI+BIS#$#. not too far from the town and not too near. invited the Tatha ata to his palace. come0 the meal is prepared)< The Blessed -ne havin donned his robes.a aha (ail to the 'urther I wished? +i ht I pay my respects to him) This was my third wish and it is fulfilled now) The fourth wish was? +i ht the Blessed -ne preach the doctrine to me. easily accessible to all people who want to see him. the Buddha. by the exercise of his virtue and by wisdom. havin silently shown his consent and havin laddened and edified the +a adha kin by reli ious discourse. . sayin ? <+ay the Blessed -ne accept my ift)< Then the Blessed -ne. arden. sets up what has been overturned0 he reveals what has been hidden0 he points out the way to the wanderer who has one astray0 he li hts a lamp in the darkness so that those who have eyes to see may see) I take my refu e in the Buddha) I take my refu e in the %harma) I take my refu e in the San ha)< The Tatha ata. and throu hout the kin dom the seeds of virtue were sown) Next? The . #nd blessed the ears which hear his talks0 Blessed his disciples. and said? <(e who teaches self. walked in front.*ord of the world. and had cleansed his bowl and his hands. the kin sat down near him and thou ht? <Where may I find a place for the Blessed -ne to live in. and this is fulfilled now) <The reatest wish. sayin ? <Will the Blessed -ne consent to take his meal with me tomorrow to ether with the fraternity of bhikkhus@< The next mornin the kin announced to the Blessed -ne that it was time for takin food? <Thou art my most welcome uest. however. havin taken his refu e in the Buddha. was the fifth wish? +i ht I understand the doctrine of the Blessed -ne) #nd this wish is fulfilled too) <8lorious *ordA +ost lorious is the truth preached by the Tatha ataA -ur *ord. the kin of the %evas.bowl and. for they are The tellers of his truth both near and far) <If all could hear this truth so ood Then all men6s minds would eat rich food. showed his unlimited spiritual power) (e subdued and harmoni!ed all minds) (e made them see and accept the truth. the kin . a place that is by day not too crowded and by ni ht not exposed to noise. the bamboo rove Celuvana. suitable for oin and comin . took his alms. rose from his seat and went away) .control with those who have learned self.a aha) Sakka.

aya. #ssa. #nd this doctrine will endure)< Next? #nathapindika. that he. and kindness@< #nd the Blessed -ne proclaimed? <"ommit no wron . will not last lon ) it will last seven days) If they revile you. control. Sariputta obtained the pure and spotless eye of truth and said? <Now I see clearly. #nd let your heart be pure) This is the doctrine Buddhas teach. like the first. led a reli ious life) They had promised each other? <(e who first attains Nirvana shall tell the other one)< Sariputta seein the venerable #ssa. exclaimed? <Truly this samana has entered the ri ht path0 I will ask him in whose name he has retired from the world and what doctrine he professes)< Bein addressed by Sariputta. and both said? <We will o to the Blessed -ne.i replied? <I am a follower of the Buddha.born . answer them with these words? 6It is by preachin the truth that Tatha atas lead men) Who will murmur at the wise@ Who will blame the virtuous@ Who will condemn self.rulin monarch. the Blessed -ne. the (oly -ne said to his other disciples? <Sariputta. the Blessed -ne. do only ood. two Brahmans and chiefs of the followers of San.i be in for alms. sayin ? <The reat Sakyamuni has come to $a. is well able to assist the kin as his chief follower to set the wheel of the law rollin )< Now the people were annoyed) Seein that many distin uished youn men of the kin dom of +a adha led a reli ious life under the direction of the Blessed -ne. they became an ry and murmured? <8otama Sakyamuni induces fathers to leave their wives and causes families to become extinct)< When they saw the bhikkhus. but bein a novice I can tell you the substance only of the doctrine)< Said Sariputta? <Tell me. he said to his disciples.Next? Sariputta #nd +o allana Sacred Texts Buddhism Index Previous Next SARIPUTTA AND MOGGALLANA #T that time Sariputta and +o allana. they reviled them. The +an -f Wealth Sacred Texts Buddhism Index Previous Next . the %harma and the San ha.ect to ori ination is also sub.ect to cessation) If this be the doctrine I have reached the state to enter Nirvana which heretofore has remained hidden from me)< Sariputta went to +o allana and told him.son of a world.a aha subduin the minds of men) Who will be the next to be led astray by him@< The bhikkhus told it to the Blessed -ne.i recited the stan!a? <Nothin we seek to touch or see "an represent &ternity) They spoil and die? then let us find &ternal Truth within the mind)< (avin heard this stan!a. venerable monk0 it is the substance I want)< #nd #ssa. whatsoever is sub. . and the Blessed -ne said? <This murmurin . These two monks are hi hly auspicious)< When the two friends had taken refu e in the Buddha. ri hteousness. modestly keepin his eyes to the round and di nified in deportment. may be our teacher)< When the Buddha saw Sariputta and +o allana comin from afar.bhikkhus.

but the cleavin to life and wealth and power) The bhikkhu who retires from the world in order to lead a life of leisure will have no ain. will be a blessin unto his fellows) It is not life and wealth and power that enslave men. and havin ac:uired reat wealth. THE MAN OF WEALTH #T this time there was #nathapindika. and its world is empty like a fantasy) <Who is it that shapes our lives@ Is it Isvara. the Blessed -ne the Tatha ata. to ive up his thirst for . the thou ht of Isvara is overthrown) <# ain. there would be another cause beside him. 6has iven up his kin dom and his inheritance. uses them ri htly. why did it not make thin s pleasin @ The causes of sorrow and . visitin $a. +ust I ive up my wealth. and possessin riches. if we adopt the ar ument that there is no maker.existent) Thus. and #nathapindika listened to the sweetness of the truth preached by the Blessed -ne) #nd the Buddha said? <The restless. is the maker. like thyself. neither Isvara. o into homelessness in order to attain the bliss of a reli ious life@< #nd the Buddha replied? <The bliss of a reli ious life is attainable by every one who walks in the noble ei htfold path) (e that cleaves to wealth had better cast it away than allow his heart to be poisoned by it0 but he who does not cleave to wealth. and lack of ener y is to be despised) The %harma of the Tatha ata does not re:uire a man to o into homelessness or to resi n the world. this.a aha) Bein of a charitable disposition. unless he feels called upon to do so0 but the %harma of the Tatha ata re:uires every man to free himself from the illusion of self. and has found the path of ri hteousness. all livin thin s should have silently to submit to their maker6s power) They would be like vessels formed by the potter6s hand0 and if it were so. but our deeds produce results both ood and evil accordin to the law of causation) <*et us. to cleanse his heart. let us practice ood so that ood may result from our actions)< #nd #nathapindika said? <I see that thou art the Buddha. thus settin an example to all the world how to attain Nirvana)6 +y heart yearns to do what is ri ht and to be a blessin unto my fellows) *et me then ask thee. it is said that Self is the maker) But if self is the maker. my home. for a life of indolence is an abomination. and my business enterprises. certainly. and. busy nature of the world. our fate is such as it is.oy are real and touchable) (ow can they have been made by self@ <# ain. or calamity. I declare. is at the root of pain) #ttain that composure of mind which is restin in the peace of immortality) Self is but a heap of composite :ualities. a personal creator@ If Isvara be the maker. nor the self nor causeless chance. and I wish to open to the my whole mind) (avin listened to my words advise me what I shall do) +y life is full of work.ustin means to an end@ Therefore. then. he set out on that very ni ht to meet the Blessed -ne) #nd the Blessed -ne saw at once the sterlin :uality of #nathapindika6s heart and reeted him with words of reli ious comfort) #nd they sat down to ether. and apply myself to it with all dili ence) +any people are in my employ and depend upon the success of my enterprises) <Now. he was called <the supporter of orphans and the friend of the poor)< (earin that the Buddha had come into the world and was stoppin in the bamboo rove near the city. how would it be possible to practice virtue@ If the world had been made by Isvara there should be no such thin as sorrow. nor the absolute. a man of unmeasured wealth.ANATHAPINDIKA. we ar ue that all thin s that exist are not without cause) (owever. or evil0 for both pure and impure deeds must come from him) If not. and as all thin s are fixed by causation. and there is no causation. it does not make them) <# ain. I have heard thy disciples praise the bliss of the hermit and denounce the unrest of the world) 6The (oly -ne. and he would not be self.oy my work. then. I am surrounded with cares) Bet I en. what use would there be in shapin our lives and ad.6 they say. it is said that the #bsolute has created us) But that which is absolute cannot be a cause) #ll thin s around us come from a cause as the plant comes from the seed0 but how can the #bsolute be the cause of all thin s alike@ If it pervades them. thou seest. abandon the heresy of worshipin Isvara and of prayin to him0 let us no lon er lose ourselves in vain speculations or profitless subtleties0 let us surrender self and all selfishness.

althou h it rows in the water. the flowers.# re.oy.osala. and I pray you kindly to accept it)< The Buddha saw into the heart of the supporter of orphans0 and knowin that unselfish charity was the movin cause of his offer. peace. for he suffers not from repentance0 he receives the openin flower of his reward and the fruit that ripens from it) (ard it is to understand? By ivin away our food. or retire from the world and devote themselves to a life of reli ious meditation. then surely . by bestowin clothin on others. so is the man who is able to ive) (e is like an able warrior a champion stron and wise in action) *ovin and compassionate he ives with reverence and banishes all hatred. and his name is renowned amon our own people and our nei hbors) Now I wish to found there a vihara which shall be a place of reli ious devotion for your brotherhood. a land rich in produce and en. if they live in the world not a life of self but a life of truth.# re. the Blessed -ne said? <The charitable man is loved by all0 his friendship is pri!ed hi hly0 in death his heart is at rest and full of . and bliss will dwell in their minds)< Next? The Sermon -n "harity Sacred Texts Buddhism Index Previous Next THE SERMON ON CHARITY #N#T(#PIN%I. we et more stren th. and. a land rich in produce and en.oyin peace) Pasenadi is the kin of the country.oiced at the words of the Blessed -ne and said? I dwell at Savatthi. The Cihara Sacred Texts Buddhism Index Previous Next THE SERMON ON CHARITY #N#T(#PIN%I. the capital of . if they stru le in life without cherishin envy or hatred. the Blessed -ne said? <The charitable man is loved by all0 his .osala and help him in selectin a pleasant site for the vihara) Next? 1etavana.osala.oyin peace) Pasenadi is the kin of the country. if they are like the lotus. securin thereby the shade.oy. and an er) <The charitable man has found the path of salvation) (e is like the man who plants a saplin . and I pray you kindly to accept it)< The Buddha saw into the heart of the supporter of orphans0 and knowin that unselfish charity was the movin cause of his offer. and lead a life of ri hteousness) #nd whatever men do.pleasure. we ain more beauty0 by donatin abodes of purity and truth. whether they remain in the world as artisans. in acceptance of the ift. and the fruit in future years) &ven so is the result of charity. even so is the . in acceptance of the ift. which.ust as the vi orous warrior oes to battle. and officers of the kin . we ac:uire reat treasures) <There is a proper time and a proper mode in charity0 . the capital of .oiced at the words of the Blessed -ne and said? I dwell at Savatthi. merchants. let them put their whole heart into their task0 let them be dili ent and ener etic. envy. yet remains untouched by the water. and his name is renowned amon our own people and our nei hbors) Now I wish to found there a vihara which shall be a place of reli ious devotion for your brotherhood.oy of him who helps those that are in need of assistance0 even so is the reat Nirvana) We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity)< #nathapindika invited Sariputta to accompany him on his return to .

went in his royal e:uipa e to the 1etavana vihara and saluted the Blessed -ne with clasped hands.a. in:uired into his plans) -n hearin the name of the Buddha.half of the old. havin returned home. so is the man who is able to ive) (e is like an able warrior a champion stron and wise in action) *ovin and compassionate he ives with reverence and banishes all hatred.apparent. the flowers. shalt thou have it)< #nathapindika re. The Cihara Sacred Texts Buddhism Index Previous Next JETAVANA.oiced and be an to spread his old0 but 1eta said? <Spare thyself the trouble.oy. for he suffers not from repentance0 he receives the openin flower of his reward and the fruit that ripens from it) (ard it is to understand? By ivin away our food. but mine are the trees) I will ive the trees as my share of this offerin to the Buddha)< Then #nathapindika took the land and 1eta the trees. securin thereby the shade.apilavatthu and came to Savatthi) While the Blessed -ne was enterin 1etavana. and for no other price. and an er) <The charitable man has found the path of salvation) (e is like the man who plants a saplin . they be an to build the hall which rose loftily in due proportions accordin to the directions which the Buddha had su ested0 and it was beautifully decorated with appropriate carvin s) This vihara was called 1etavana.oy of him who helps those that are in need of assistance0 even so is the reat Nirvana) We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity)< #nathapindika invited Sariputta to accompany him on his return to . #nathapindika scattered flowers and burned incense. hearin more of the details and knowin that #nathapindika was not only very wealthy but also strai htforward and sincere. by bestowin clothin on others. and as a si n of the ift he poured water from a olden dra on of Truth) Now that I have seen thy sacred countenance. even so is the . with its reen roves and limpid rivulets. let me partake of the . <This 1etavana vihara I ive for the use of the brotherhood throu hout the world)< The Blessed -ne received the ift and replied? <+ay all evil influences be overcome0 may the offerin promote the kin dom of ri hteousness and be a permanent blessin to mankind in eneral.ust as the vi orous warrior oes to battle. and they placed them in trust of Sariputta for the Buddha) #fter the foundations were laid. we ain more beauty0 by donatin abodes of purity and truth. envy. hearin that the *ord had come. and thou ht? <This is the place which will be most suitable as a vihara for the brotherhood of the Blessed -ne)< #nd he went to the prince and asked leave to buy the round) The prince was not inclined to sell the arden. we ac:uire reat treasures) <There is a proper time and a proper mode in charity0 . the friend of the destitute and the supporter of orphans. the prince became anxious to share in the foundation and he accepted only one. sayin . and the friend of the orphans invited the *ord to come to Savatthi and receive the donation) #nd the Blessed -ne left . <If thou canst cover it with old.#. and the prince. and especially also to the iver)< Then the kin Pasenadi. the . for he valued it hi hly) (e at first refused but said at last. sayin ? <Bours is the land. for I will not sell)< But #nathapindika insisted) Thus they contended until they resorted to the ma istrate) +eanwhile the people be an to talk of the unwonted proceedin . sayin ? <6Blessed is my unworthy and obscure kin dom that it has met with so reat a fortune) 'or how can calamities and dan ers befall it in the presence of the *ord of the world. saw the arden of the heir.osala and help him in selectin a pleasant site for the vihara) Next? 1etavana. 1eta. we et more stren th. the %harmara. to the land of .friendship is pri!ed hi hly0 in death his heart is at rest and full of .osala. then. and the fruit in future years) &ven so is the result of charity. THE VIHARA #N#T(#PIN%I.

but upon your own mind) Thus you will lay up a ood name for distant a es and will secure the favor of the Tatha ata)< The kin listened with reverence and remembered all the words of the Buddha in his heart) Next? The Three "haracteristics #nd The 9ncreated Sacred Texts Buddhism Index Previous Next . the enemy) <Since it is impossible to escape the result of our deeds. from the loom into deeper darkness. for without wisdom there is no reason) <This truth is not for the hermit alone0 it concerns every human bein .a listen and wei h my words. reflection is the rudder) The slo an of reli ion calls you to overcome the assaults of +ara. not upon external thin s. forsake unri hteous doctrine and walk in the strai ht path) &xalt not thyself by tramplin down others. for as we sow so shall we reap) There are ways from li ht into darkness and from darkness into li ht) There are ways.piled mountain) What profit. disease. wisdom is the one thin needful) To ne lect wisdom will lead to failure in life) The teachin s of all reli ions should center here. and understand the fickleness of life) &levate the mind. but meditate on the Buddha and wei h his ri hteous law) We are encompassed on all sides by the rocks of birth. how can the birds con re ate therein@ Truth cannot dwell where passion lives) (e who does not know this. thou h he be a learned man and be praised by others as a sa e. feel reverence for him) (ow much more must an independent kin . let the +ahara. and only by considerin and practicin the true law can we escape from this sorrow. when they see a virtuous man. thou h a kin . let us practice ood works) *et us uard our thou hts that we do no evil. and from the dawn into bri hter li ht) The wise man will use the li ht he has to receive more li ht) (e will constantly advance in the knowled e of truth) <&xhibit true superiority by virtuous conduct and the exercise of reason0 meditate deeply on the vanity of earthly thin s. conceive reverence for him) #nd now as I briefly expound the law. and there are humble householders who mount to the rank of rishis) (ankerin after pleasure is a dan er common to all0 it carries away the world) (e who is involved in its eddies finds no escape) But wisdom is the handy boat. in practicin ini:uity@ <#ll who are wise spurn the pleasures of the body) They loathe lust and seek to promote their spiritual existence) When a tree is burnin with fierce flames. nor listen to the smooth words of flatterers) There is no profit in vexin oneself by austerities. but comfort and befriend the sufferin ) Neither ponder on kin ly di nity. then. and hold fast that which I deliverA <-ur ood or evil deeds follow us continually like shadows) That which is most needed is a lovin heartA $e ard thy people as men do an only son) %o not oppress them. on account of merits ac:uired in previous existences. do not destroy them0 keep in due check every member of thy body. have been born in low de ree. but even a common man who is holy has peace of mind)< .nowin the tendency of the kin 6s heart. but reli ious profit is eternal and inexhaustible) # worldly man. and he will beware of hankerin after pleasure) To ac:uire this state of mind. when meetin a Buddha. by their evil karma. and death. is full of trouble. and the man of the world livin with his family) There are hermits who fall into perdition. and let your happiness depend. is beclouded with i norance) To him who has this knowled e true wisdom dawns. wei hed down by avarice and love of pleasure. and seek sincere faith with firm purpose0 trans ress not the rules of kin ly conduct. also. old a e. the Buddha sei!ed the opportunity and said? <&ven those who.refreshin waters of thy teachin s) Worldly profit is fleetin and perishable. priest and layman alike) There is no distinction between the monk who has taken the vows.

it remains a fact and a fixed and necessary constitution of bein . the bamboo rove at $a. that all conformations are sufferin ) This fact a Buddha discovers and masters. publishes. the truth is not easily perceived0 desire is mastered by him who knows. . this connection. and to him who sees ari ht all thin s are nau ht) There is. his father. aroused.ect of Nirvana) #nd these monks raspin the meanin . unformed) Were there not. nor perception nor non. and when he has discovered and mastered it. proclaims. proclaims. he announces. discloses. nor heat. or whether Buddhas do not arise. breathed forth this solemn utterance? <There is. sent word to him sayin ? <I am rowin old and wish to see my son before I die) -thers have had the benefit of his doctrine.priests. it remains a fact and a fixed and necessary constitution of bein . thinkin it out. formed) Since. on that occasion. thy father looks for thy comin as the . uncreated.monks.monks. nor air0 neither infinity of space nor infinity of a state where there is neither earth. . created. created. there is an unborn. ori inated. he announces.priests. publishes. an unborn. but not his father nor his relatives)< #nd the messen er said? <. proclaims. nor nothin ness.priests. without chan e0 it is the eternal which never ori inates and never passes away) There is the end of sorrow) <It is hard to reali!e the essential. that all conformations are sub. therefore is there an escape from the born. .monks. neither sun nor moon) It is the uncreate) That . nor water.honored Tatha ata. and acceptin with their hearts the whole doctrine. he addressed the brethren thus? <Whether Buddhas arise. minutely explains and makes it clear that all conformations are lackin a self)< #nd on another occasion the Blessed -ne dwelt at Savatthi in the 1etavana. it remains a fact and the fixed and necessary constitution of bein that all conformations are transitory) This fact a Buddha discovers and masters. unori inated. unformed. that all conformations are lackin a self) This fact a Buddha discovers and masters.perception0 neither this world nor that world.a aha. the arden of #nathapindika) #t that time the Blessed -ne edified. discloses. a state of eternal bliss@<6 #nd the Blessed -ne. monks. publishes. and when he has discovered and mastered it. and when he has discovered and mastered it. .THE THREE CHARACTERISTICS AND THE UNCREATED W(&N the Buddha was stayin at the Celuvana. unori inated. minutely explains and makes it clear that all conformations are transitory) <Whether Buddhas arise. listened attentively) But there was one brother who had some doubt left in his heart) (e arose and claspin his hands made the re:uest? <+ay I be permitted to ask a :uestion@< When permission was ranted he spoke as follows? <The Buddha teaches that all conformations are transient. uncreated. or whether Buddhas do not arise. there would be no escape from the world of the born. minutely explains and makes it clear that all conformations are sufferin ) <Whether Buddhas arise.monks. . or whether Buddhas do not arise. unori inated. that all conformations are lackin a self) (ow then can there be Nirvana.ect to sorrow. he announces. . :uickened and laddened the monks with a reli ious discourse on the sub. formed)< Next? The Buddha6s 'ather Sacred Texts Buddhism Index Previous Next THE BUDDHA'S FATHER T(& Buddha6s name became famous over all India and Suddhodana. discloses. uncreated and unformed. this unborn. I term neither comin nor oin nor standin 0 neither death nor birth) It is without stability. teaches. ori inated.

and he re. THE FORMER WIFE -N next mornin the Buddha took his bowl and set out to be his food) #nd the news spread abroad? <Prince Siddhattha is oin from house to house to receive alms in the city where he used to ride in a chariot attended by his retinue) (is robe is like a red clod. come back to thine a ed father and be his son a ainA< But seein the determination of his son. and he will receive in his place a reater one than Siddhattha0 he will receive the Buddha.oy when he heard the melodious words of his son. and not one of them ever be ed for food)< . havin attained his purpose. the teacher of truth.bein s. and. but he dared not) <Siddhattha.oiced in his heart. is comin back)< Suddhodana went out with his relatives and ministers to meet the prince) When the kin saw Siddhattha. the kin went forth in reat haste and when he met his son he exclaimed? <Why dost thou thus dis race me@ . desolation overcame him) Thus the kin sat face to face with his son. thou wouldst account it but as ashes)< #nd the Buddha said? <I know that the kin 6s heart is full of love and that for his son6s sake he feels deep rief) But let the ties of love that bind him to the son whom he lost embrace with e:ual kindness all his fellow.apilavatthu) Soon the tidin s spread in the native country of the Buddha? <Prince Siddhattha. but his mouth found no words to utter) This.lily lon s for the risin of the sun)< The Blessed -ne consented to the re:uest of his father and set out on his . <but if I did. re. but now I reap the fruit of thy reat renunciation) It was ri ht that. and teacher of mankind) Suddhodana the kin . the Blessed -ne.oicin ) Well mi ht he be proud of his son. The 'ormer Wife Sacred Texts Buddhism Index Previous Next YASODHARA. the preacher of ri hteousness. descended from his chariot and after salutin his son said? <It is now seven years since I have seen thee) (ow I have lon ed for this momentA< Then the Sakyamuni took a seat opposite his father. he was struck with his beauty and di nity.ourney to . the Buddha. indeed. he suppressed his sentiments. and he holds in his hand an earthen bowl)< -n hearin the stran e rumor. considerin the reli ious di nity of his son. exclaimed with tears in his eyes? <Wonderful in this chan eA The overwhelmin sorrow has passed away) #t first my sorrowin heart was heavy. his son. from afar. *ord of truth. was his son0 these were the features of Siddhattha) (ow near was the reat samana to his heart. thou canst preach the law of immortality to all the world that yearns for deliverance)< The kin returned to the palace.< he exclaimed silently in his heart. his son0 he was the Buddha.oicin in his sadness and sad in his re. and the kin a!ed ea erly at his son) (e lon ed to call him by his name. but his pride broke down at the idea that his reat son would never be his heir) <I would offer thee my kin dom. and claspin his hands.< said. thou shouldst re. and the peace of Nirvana will enter into his heart)< Suddhodana trembled with . and yet what a distance lay between themA That noble muni was no lon er Siddhattha. the (oly -ne. who wandered forth from home into homelessness to obtain enli htenment.ect the pleasures of royal power and achieve thy noble purpose in reli ious devotion) Now that thou hast found the path.nowest thou not that I can easily supply thee and thy bhikkhus with food@< #nd the Buddha replied? <It is the custom of my race)< But the kin said? <how can this be@ Thou art descended from kin s. while the Buddha remained in the rove before the city) Next? Basodhara. the kin . moved by thy mi hty sympathy. <Siddhattha.

rant her for iveness)< #nd the Blessed -ne spoke kindly to Basodhara. then. Siddhattha will come and see me)< The Blessed -ne. he rose strai htway and went to her apartments) <I am free. the (oly -ne.kin . the Blessed -ne said to his disciples. sayin ? <This arises from her deep affection. The Son Sacred Texts Buddhism Index Previous Next RAHULA. be in their food. if I am deservin of any re ard. but Basodhara. havin reeted all his relatives and friends. but the consciousness of the lory that surrounds her spiritual inheritance increased by her noble attitude durin her life.<. unable to contain her love) 'or ettin that the man whom she loved was the Buddha. lived on alms)< The kin made no reply. and when other princes asked her in marria e. and accept from me this em<? #nd the Blessed -ne recited the followin stan!a? <#rise from dreams and delusions. to open this treasure of mine which is the %harma. however. she replied that she was still his) Therefore. when one has found a hidden treasure. the preacher of truth. she held him by his feet and wept bitterly) $ememberin . did not make her appearance) The kin sent for Basodhara. is not as yet free) Not havin seen me for a lon time. she felt ashamed. for him to make an offerin of the most precious . that Suddhodana was present. Peace also you will find)< Then the kin conducted the prince into the palace. and risin .oined the Buddha thou and thy race may claim descent from kin s0 my descent is from the Buddhas of old) They. but she replied? <Surely. amon them Nanda . when she heard that Siddhattha had shaved his head. her devotion had been invaluable to the Bodhisattva when he aspired to attain enli htenment. is her karma. her entleness.reat kin . and it is the result of reat merits) (er rief has been unspeakable. she also refused their use) *ike her husband she had eaten at appointed times from an earthen bowl only) *ike him she had renounced hi h beds with splendid coverin s. however. she did likewise0 when she heard that he had left off the use of perfumes and ornaments.< re. the mother of $ahula. tellin of her reat merits inherited from former lives) She had indeed been a ain and a ain of reat assistance to him) (er purity. Sari putta and +o allana.ewel to his father) Suffer me. therefore. from the abundance of her affection. dressed in mean arments. asked? <Where is Basodhara@< #nd on bein informed that she had refused to come. #waken with open mind) Seek only Truth) Where you find it. and the Blessed -ne continued? <It is customary. and is more than a temporary emotion) %urin the seven years that she has lost her husband. THE SON +#NB people in . she is exceedin ly sorrowful) 9nless her rief be allowed its course her heart will cleave) Should she touch the Tatha ata. and her hair cut) When Prince Siddhattha entered. and the ministers and all the members of the royal family reeted him with reat reverence.oy) Next? $ahula. she was. whom he had bidden to accompany him to the princess6s chamber0 <the princess. ye must not prevent her)< Basodhara sat in her room. like an overflowin vessel. . the *ord of the world. will be a balm that will miraculously transform all sorrows into heavenly .apilavatthu believed in the Tatha ata and took refu e in his doctrine. seated herself reverently at a little distance) The kin apolo i!ed for the princess. the hi hest aim of mankind) #nd so holy had she been that she desired to become the wife of a Buddha) This.

oined the San ha) #nanda was a man after the heart of the Blessed -ne0 he was his most beloved disciple. for the son ou ht to inherit the property of his father)< $ahula replied? <I know of no father but the kin ) Who is my father@< The princess took the boy in her arms and from the window she pointed out to him the Buddha. partakin of food) $ahula then went to the Buddha. I shall ive thee the four truths which will teach thee the ei htfold path of ri hteousness) %ost thou desire to be admitted to the brotherhood of those who devote their life to the culture of the heart seekin for the hi hest bliss attainable@< $ahula replied with firmness? <I do) I want to . even thy shadow is a place of blissA< When the Tatha ata had finished his repast.Sidhattha6s half. the son of Pa. and art stron enou h to carry them and to keep them. whose appearance is so lorious that he looks like the reat Brahma. shelter.law0 9pali the barber0 and #nuruddha the philosopher) Some years later #nanda. they re arded as the aim of reli ion) Thus.apati0 %evadatta. profound in comprehension and entle in spirit) #nd #nanda remained always near the Blessed +aster of truth. Basodhara dressed $ahula. the Blessed -ne said? <8old and silver and . nor did the Blessed -ne himself) Then the Blessed -ne turned to Sariputta. he reco ni!ed at once the error of the naked ascetics. his nephew) But now that his randson had been taken from him. and clothin .samana. self. he went to the Blessed -ne and spoke to him) #nd the Blessed -ne promised that from that time forward he would not ordain any minor without the consent of his parents or uardians) Next? The $e ulations Sacred Texts Buddhism Index Previous Next THE REGULATIONS *-N8 before the Blessed -ne had attained enli htenment. and. but I can ive him the inheritance of a holy life. and lookin up into his face said without fear and with much affection? <+y fatherA< #nd standin near him. .in. in all the splendor of a prince and said to him? <This holy man. and %evadatta. now seven years old. he added? <. but $ahula followed and asked his father for his inheritance) No one prevented the boy. who happened to be near the palace. is thy father) (e possesses four reat mines of wealth which I have not yet seen) 8o to him and entreat him to put thee in possession of he ave blessin s and went away from the palace. his sons. and lived like the beasts in the woods) Some went naked.mortification had been the custom amon those who earnestly sou ht for salvation) %eliverance of the soul from all the necessities of life and finally from the body itself.oin the brotherhood of the Buddha)< When the kin heard that $ahula had .oined the brotherhood of bhikkhus he was rieved) (e had lost Siddhattha and Nanda.heaps) When the Blessed -ne retired from the world. his cousin and brother. until death parted them) -n the seventh day after the Buddha6s arrival in .ewels are not in my possession) But if thou art willin to receive spiritual treasures. sayin ? <+y son asks for his inheritance) I cannot ive him perishable treasures that will brin cares and sorrows. also . which is a treasure that will not perish)< #ddressin $ahula with earnestness. another cousin of the Blessed -ne. while others wore the ra s cast away upon cemeteries or dun . they avoided everythin that mi ht be a luxury in food.

heaps) Then it happened that the bhikkhus were visited with diseases of all kinds. do not rant boons before they know what they are)< 1ivaka said? <*ord.oined. whenever needed. and the noblest that can be found) *ord of the world.a aha heard. I will approve of it)< When the people at $a. he sat down near him and said? <*ord. may the Blessed -ne accept from me this suit. and the Blessed -ne en. ascended to heaven and dwelt with the devas) (avin concluded his pious mission. and may he allow the brotherhood of bhikkhus to wear lay robes)< The Blessed -ne accepted the suit. the use of un uents) -ne of the brethren suffered from a sore on his foot. convertin those who listened to his teachin s) . physician to Bimbisara. and havin respectfully saluted the Blessed -ne.. The Blessed -ne has allowed the bhikkhus to wear lay robes. I have a boon to ask of the Blessed -ne)< The Buddha replied? <The Tatha atas.mortifications. died in the arms of the Blessed -ne) #nd it is said that the Blessed -ne.considerin the indecency of their habit.devi. 1ivaka. 1ivaka. kin of 9. he fell sick and sent for his son to come and see him once more before he died0 and the Blessed -ne came and stayed at the sick.ected all unnecessary self.. and the finest and the most precious. this suit has been sent to me by . the perfect and holy Buddha. he returned to the earth and went about a ain. a faithful believer in the (oly -ne. he sent to 1ivaka a suit of the most excellent cloth) #nd 1ivaka said to himself? <This suit is made of the best cloth. which is the best and most excellent. it is a proper and unob. and after havin delivered a reli ious ra s of cemeteries and dun . and the Blessed -ne permitted and explicitly ordered the use of medicines.ectionable re:uest)< <Speak.heap or a cemetery. for the sake of preachin to his mother +aya. the kin ) #nd ra s) (avin attained enli htenment and Pa.. and so also does the brotherhood of bhikkhus) Now. and #nanda went to 1ivaka. and Suddhodana. the physician to kin Bimbisara. and 1ivaka. he addressed the bhikkhus thus? <(enceforth ye shall be at liberty to wear either cast.a Bimbisara)< Then 1ivaka took that suit and went to the place where the Blessed -ne was0 havin approached him. was consulted) When . said the Blessed -ne) <*ord of the world. Seni.ota. the Blessed -ne and his bhikkhus continued for a lon time to wear the cast. or the +a adha kin .a aha to the bhikkhus) Next? Suddhodana #ttains Nirvana Sacred Texts Buddhism Index Previous Next SUDDHODANA ATTAINS NIRVANA W(&N Suddhodana had rown old.ota had been restored to health. ministered unto the Blessed -ne with medicines and baths until the body of the Blessed -ne was completely restored) #t that Pa. those who were willin to bestow ifts became lad) #nd in one day many thousands of robes were presented at $a. and amon them he even en.. Pa. *ord.bed.eni. was sufferin from . and nobody is worthy to receive it but the Blessed -ne. clad himself in cast.oined the bhikkhus to wear foot. the Blessed -ne wears only robes made of ra s taken from a dun . havin attained perfect enli htenment.coverin s) Now it happened that a disease befell the body of the Blessed -ne ra s or lay robes) Whether ye are pleased with the one or with the other.

as your sister.oined it. foreseein the dan er that lurked in admittin women to the San ha. our *ord and +aster. re ard her as your mother.apati and Basodhara for leadin a reli ious life he could no lon er resist and assented to have them admitted as his disciples) Then the venerable #nanda addressed the Blessed -ne thus? <#re women competent. and have no conversation with her) If. to attain to a release from a wearisome repetition of rebirths. how reat a benefactress Pa.Tatha ata. and as foster. and the mind is da!ed) .apati. when women . to attain to the fruit of conversion. and fi ht with fixed resolve a ainst the five desires) *ust beclouds a man6s heart. to attain to saintship) <"onsider. and is to be feared withal0 take then the bow of earnest perseverance. went to the Tatha ata entreatin him earnestly to let them take the vows and be ordained as disciples) The Blessed -ne. 6I as a samana will live in this sinful world as the spotless leaf of the lotus. as your child) The samana who looks on a woman as a woman.mother of the Blessed -ne. under the doctrine and discipline announced by the Tatha ata)< Pa. let it be as thou h ye saw her not. the foster. has broken his vow and is no lon er a disciple of the Tatha ata) The power of lust is reat with men. if they retire from household life to the homeless state. to attain to a release from a wearisome repetition of rebirths. under the doctrine and discipline announced by the Tatha ata. unsoiled by the mud in which it rows)6 <If the woman be old. but her wish had not been ranted) Now Pa. if youn .Next? Women In The San ha Sacred Texts Buddhism Index Previous Next WOMEN IN THE SANGHA B#S-%(#$# had three times re:uested of the Buddha that she mi ht be admitted to the San ha. and think to yourself. protested that while the ood reli ion ou ht surely to last a thousand years it would. under the doctrine and discipline announced by the Tatha ata. or touches her as a woman. if they retire from household life to the homeless state. likely decay after five hundred years0 but observin the !eal of Pa. what conduct toward women dost thou prescribe to the samanas who have left the world@< The Blessed -ne said? <8uard a ainst lookin on a woman) If ye see a woman. to attain to the fruit of conversion. in the company of Basodhara. ye must speak with her. when it is confused with woman6s beauty. after all. to attain to saintship@< The Blessed -ne declared? <Women are competent. reared the Blessed -ne after the death of his mother) So. and the sharp arrow. #nanda.apati has been) She is the sister of the mother of the Blessed -ne. #nanda. if very youn . let it be with a pure heart.points of wisdom) "over your heads with the helmet of ri ht thou ht.mother and nurse. and many other women. women may retire from household life to the homeless state.apati was the first woman to become a disciple of the Buddha and to receive the ordination as a bhikkhuni) Next? -n "onduct Toward Women Sacred Texts Buddhism Index Previous Next ON CONDUCT TOWARD WOMEN T(& bhikkhus came to the Blessed -ne and asked him? <. #nanda. venerable *ord.

*ord.(#. to my maidservant. standin . an out oin bhikkhu. . or look upon a woman6s form with lustful desires) Better fall into the fierce ti er6s mouth. and bathin robes for the bhikkhunis. 68o. sittin . that I had in view in desirin to provide the San ha my life lon with food for incomin bhikkhus) Thirdly. and will set out on the road in weariness) <'ourthly. and was the first in Northern . a wealthy woman in Savatthi who had many children and randchildren. and announce to the brotherhood that the meal is ready)6 #nd the maid went. *ord. and he may die) 'ifthly. and food for incomin bhikkhus. and she thou ht? 6These are not bhikkhus. . if a sick bhikkhu does not obtain suitable food. and food for the sick. she desires to captivate with the charms of her beauty. his sickness may increase upon him. *ord. ive it no unbridled license)< Next? Cisakha #nd (er 8ifts Sacred Texts Buddhism Index Previous Next VISAKHA AND HER GIFTS CIS#. and I had to send her a second time) Impure. that I had in view in desirin to provide the San ha my life lon with special arments for use in the rainy season) <#s to my second wish. that thou hast in view in askin these ei ht boons of the Tatha ata@< Cisakha replied? <I ave command. whether walkin . and unob. or sleepin ) &ven when represented as a picture. had iven to the order the Pubbarama or &astern 8arden. *ord. may be left behind. which I be of the Blessed -ne)< Said the Blessed -ne? <The Tatha atas. but naked ascetics lettin the rain fall on them) So she returned to me and reported accordin ly. restrain the heart. and her disentan led hair as toils desi ned to entrap man6s heart) Therefore. rant no boons until they know what they are)< Cisakha replied? <Befittin . *ord. and tendered him an invitation to take his meal at her house. and revoltin ) It was this circumstance. sayin . the sisters)< Said the Buddha? <But what circumstance is it. or under the sharp knife of the executioner. *ord. or may arrive too late at the place whither he desires to o. *ord.<Better far with red. and medicine for the sick and a constant supply of rice milk for the San ha.Cisakha. than encoura e in yourself sensual thou hts. if a sick bhikkhu does not obtain suitable medicines. his sickness may increase upon him. her han in arms. is nakedness. an incomin irons bore out both your eyes. and food for those who wait upon the sick.osala to become a matron of the lay sisters) When the Blessed -ne stayed at Savatthi. her stoopin form. comes on his way tired out by seekin for alms) It was this circumstance. she took her seat at his side and spoke thus? <&i ht are the boons. but when she came to the vihara. and food for out oin bhikkhus. while seekin about for alms. and thus to rob men of their steadfast heart) (ow then ou ht ye to uard yourselves@ By re ardin her tears and her smiles as enemies. she observed that the bhikkhus had doffed their robes while it was rainin . throu h all my life lon to bestow robes for the rainy season on the San ha.ectionable are the boons I ask)< (avin received permission to make known her re:uests. not bein able to take the direct roads.Cisakha. *ord. *ord. than dwell with a woman and excite in yourself lustful thou hts) <# woman of the world is anxious to exhibit her form and shape. *ord. *ord. a bhikkhu who is waitin upon the sick will lose his opportunity of oin out to seek food for himself) Sixthly. Cisakha said? <I desire. and not knowin the place where food can be procured. which the Blessed -ne accepted) #nd a heavy rain fell durin the ni ht and the next mornin 0 and the bhikkhus doffed their robes to keep them dry and let the rain fall upon their bodies) When on the next day the Blessed -ne had finished his meal. and he may die) . I say. Cisakha went up to the place where the Blessed -ne was. *ord.

will ask. *ord. it is well. 6What is the ood. sayin . *ord. ridicule the bhikkhunis. or the food for the out oin bhikkhus.a aha keepin sacred certain days. at the same landin .noble woman of an upri ht life. as it were. oin up to them. the rowth of merits)< #nd the Blessed -ne ave this thanks to Cisakha? <. . and naked) #nd the courtesans.milk. or the food for those that wait upon the sick. an exercise of my moral powers. one of those who had formerly been at Savatthi@6 If reply to me. *ord. *ord.oy. that I had in view)< The Blessed -ne said? <But what was the advanta e you had in view for yourself. the kin of +a adha. or the constant supply of rice. ladies.oy either the robes for the rainy season.oicin all my mind will be at peace) Bein thus at peace I shall experience a blissful feelin of content0 and in that bliss my heart will be at rest) That will be to me an exercise of my moral sense. Cisakha) Thou hast done well in askin these ei ht boons of the Tatha ata with such advanta es in view) "harity bestowed upon those who are worthy of it is like ood seed sown on a ood soil that yields an abundance of fruits) But alms iven 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. *ord. 'or a certainty did that brother en. . was advanced in years. <Was that brother.Cisakha.milk)6 <Then will ladness sprin up within me0 thus laddened. dispels hun er and thirst0 it is wholesome for the healthy as nourishment. as the case may be) <#nd I. #nd verily thy ift will be a blessin #s well to many others as to thee)< Next? The 9posatha #nd Patimokkha Sacred Texts Buddhism Index Previous Next THE UPOSATHA AND PATIMOKKHA W(&N Seniya Bimbisara. or the food for the sick. now. of your maintainin chastity when you are youn @ When you are old. the bhikkhunis are in the habit of bathin in the river #chiravati with the courtesans. assua est pain.oy will come to me0 and so re. or the food for the incomin bhikkhus. is his destiny@6 Then will the Blessed -ne explain that he has attained the fruits of conversion0 that he has attained arahatship or has entered Nirvana. is nakedness for a woman. Sirs. dis ustin . he retired from the world and led a reli ious life) (e observed that there were Brahmanical sects in $ *ord.milk) <'inally. sayin ? 6Such and such a bhikkhu. thou ivest 9nstintedly in purity of heart) <Thou spreadest . and the . I have heard that the Blessed -ne has praised rice. an exercise of the seven kinds of wisdomA This *ord. *ord. because it ives readiness of mind. %isciple of the Blessed -ne.<Seventhly. to Savatthi to visit the Blessed -ne) #nd on comin to the Blessed -ne they will ask. or the medicine for the sick. (e has formerly been at Savatthi then shall I arrive at the conclusion. has died) What. was the advanta e I had in view for myself in askin those ei ht boons of the Blessed -ne)< The Blessed -ne said? <It is well. and for the sick as a medicine) Therefore I desire to provide the San ha my life lon with a constant supply of rice. maintain chastity then0 thus will you obtain both worldly pleasure and reli ious consolation)6 Impure. and revoltin ) These are the circumstances. in askin the ei ht boons of the Tatha atha@< Cisakha replied? <Bhikkhus who have spent the rainy seasons in various places will come.

aka. for a fault. and. friends0 this is no reason for a sentence of expulsion) I am not uilty) The verdict improper and invalid) Therefore I consider myself still as a member of the order) +ay the venerable brethren assist me in maintainin my ri ht)< Those who sided with the expelled brother went to the bhikkhus who had pronounced the sentence. and the people went to hear the %harma. intelli ent.people went to their meetin . but they were reatly disappointed.month) Would it not be advisable for the reverend brethren of the San ha also to assemble on days duly appointed for that purpose@< The Blessed -ne commanded the bhikkhus to assemble on the ei hth day and also on the fourteenth or fifteenth day of each half. and was wise. for the bhikkhus remained silent and delivered no discourse) When the Blessed -ne heard of it.month. the ei hth. and the San ha was divided into two parties. it is treated duly)6< Next? The Schism Sacred Texts Buddhism Index Previous Next THE SCHISM W(I*& the Blessed -ne dwelt at . after a threefold proclamation. who belon ) to the Titthiya school. an answer is expected? if a bhikkhu. that bhikkhu was erudite) (e knew the %harma.houses and listened to their sermons) "oncernin the need of keepin re ular days for retirement from worldly labors and reli ious instruction. so also. which is a ceremony of disburdenin the conscience0 and he commanded them to make confession of their trespasses so as to receive the absolution of the order) # fault. modest. a certain bhikkhu was accused of havin committed an offense. he ordered the bhikkhus to recite the Patimokkha. prosper and ain adherents because they keep the ei hth day and also the fourteenth or fifteenth day of each half. and ready to submit himself to discipline) #nd he went to his companions and friends amon the bhikkhus. should be confessed by the bhikkhu who remembers it and desires to be cleansed. shall be li ht on him) #nd the Blessed -ne said? <The Patimokkha must be recited in this way? *et a competent and venerable bhikkhu make the followin proclamation to the San ha? <+ay the San ha hear me Today is 9posatha. had studied the rules of the order. if before an assembly like this a :uestion is solemnly proclaimed three times. and to devote these days to reli ious exercises) # bhikkhu duly appointed should address the con re ation and expound the %harma) (e should exhort the people to walk in the ei htfold path of ri hteousness0 he should comfort them in the vicissitudes of life and ladden them with the bliss of the fruit of ood deeds) Thus the brethren should keep the 9posatha) Now the bhikkhus. sayin ? <This is no offense<0 while the bhikkhus who had pronounced the sentence replied? <This is an offense)< Thus altercations and :uarrels arose. conscientious. learned.month) If the San ha is ready. revilin and slanderin each other) . or the fourteenth or fifteenth day of the half. in obedience to the rule laid down by the Blessed -ne. assembled in the vihara on the day appointed. when confessed. sayin ? <This is no offense. does not confess an existin offense which he remembers. the brotherhood pronounced a ainst him the sentence of expulsion) Now.osambi. the offense should be confessed by the bhikkhu0 and when it has been confessed. as he refused to acknowled e it. reverend brethren. the kin went to the Blessed -ne and said? <The Parivra. if an offense has been committed by a bhikkhu who remembers it and desires to become pure. let the San ha hold the 9posatha service and recite the Patimokkha) I will recite the Patimokkha)6 #nd the bhikkhus shall reply? 6We hear it well and we concentrate well our minds on it. if there be one. he commits an intentional falsehood) Now. all of us)6 Then the officiatin bhikkhu shall continue? 6*et him who has committed an offense confess it0 if there be no offense. let all remain silent0 from your bein silent I shall understand that the reverend brethren are free from offenses) #s a sin le person who has been asked a :uestion answers it. an intentional falsehood has been declared an impediment by the Blessed -ne) Therefore.

and valid for both parties) 'or he said? <The bhikkhus who side with the expelled brother form a different communion from those who pronounced the sentence) There are venerable brethren in both parties) #s they do not a ree. and ready to submit themselves to discipline0 it is impossible that they should on my account act with selfishness or in malice or in delusion or in fear)6 *et him stand in awe of causin divisions. and has selected another abode for his residence) *et us.ured me)6 'or not by hatred is hatred appeased) (atred is appeased by not. or return to the world)< . let him rather walk alone. modest. therefore. and obstinate let a man walk alone)< #nd the Blessed -ne thou ht to himself? <It is no easy task to instruct these headstron and infatuate fools)< #nd he rose from his seat and went away) Next? The $e. and rather acknowled e his offense on the authority of his brethren)< Both parties continued to keep 9posatha and perform official acts independently of one another0 and when their doin s were related to the Blessed -ne. so that the lay devotees of . who is learned. . . let them keep 9posatha and perform official acts separately)< #nd the Blessed -ne reprimanded the :uarrelsome bhikkhus. should learn to live in concord) If a man finds a wise friend who lives ri hteously and is constant in his character.restraint0 if they are :uarrelsome we may excuse their behavior) But those who know better. simply by sayin ? 6It occurs to us that it is so.hatred) This is an eternal law) <There are some who do not know the need of self. stand in awe of causin divisions) They must not pronounce a sentence of expulsion a ainst a brother merely because he refuses to see his offense)< Then the Blessed -ne rose and went to the brethren who sided with the expelled brother and said to them? <%o not think. sayin to them? <*oud is the voice which worldin s make0 but how can they be blamed when divisions arise also in the San ha@ (atred is not appeased in those who think? 6(e has reviled me. like a kin who leaves his empire and the cares of overnment behind him to lead a life of retirement like a lonely elephant in the forest) With fools there is no companionship) $ather than to live with men who are selfish. he ruled that the keepin of 9posatha and the performance of official acts were lawful. unob. and wanderin from place to place he came at last to Savatthi) In the absence of the Blessed -ne the :uarrels rew worse. he may live with him. that you are to pronounce expulsion a ainst a bhikkhu. wise. and therefore we are pleased to proceed thus a ainst our brother)6 *et those bhikkhus who frivolously pronounce a sentence a ainst a brother who knows the %harma and the rules of the order. neither salute the bhikkhus nor support them) They are not worthy of wearin yellow robes. thinkin ? 6We are without offense)6 When a bhikkhu has committed an offense. happy and mindful) <But if he finds not a friend who lives ri hteously and is constant in his character. whatever be the facts of the case. that if you have iven offense you need not atone for it.bhikkhus.osambi became annoyed and they said? <These :uarrelsome monks are a reat nuisance and will brin upon us misfortune) Worried by their altercations the Blessed -ne is one. vain. he has in. and said to them? <%o not think. conscientious. the Blessed -ne left .osambi. overcomin all dan ers. :uarrelsome. and must either propitiate the Blessed -ne.ectionable. intelli ent.&stablishment -f "oncord Sacred Texts Buddhism Index Previous Next THE RE-ESTABLISHMENT OF CONCORD W(I*ST the dispute between the parties was not yet settled.#ll these happenin s were reported to the Blessed -ne) Then the Blessed -ne went to the place where the bhikkhus were who had pronounced the sentence of expulsion. he has wron ed me. conscientious.bhikkhus. wise. which he considers no offense while the brotherhood consider him uilty. intelli ent. modest. he should think? 6These brethren know the %harma and the rules of the order0 they are learned. and ready to submit himself to discipline.

said he. he came at last to Benares. and lived there with his consort in a potter6s dwellin outside the town) <The :ueen bore him a son and they called him %i havu) When %i havu had rown up.apati. seein that resistance was impossible a ainst the reat host of the kin of .in Brahmadatta) When Brahmadatta. and :uarrelsome bhikkhus of .in Brahmadatta has done us reat harm.asi0 and he went to war a ainst %i hiti.%i havu. unknown and in dis uise. becomin very skillful and wise) <#t that time the barber of . and the Blessed -ne said? <*et both parties en. and let no one receive preference over any other)< The venerable %i hiti dwelt at Benares. decides to declare the re.asi. should declare the restoration of concord without in:uirin into the matter of the :uarrel@< The Blessed -ne said? <If the San ha declares the reestablishment of concord without havin in:uired into the matter. the authors of dissensions. for he thou ht. the peace is concluded in the letter only) But if the San ha. be they robes or Brahmadatta heard of it. the kin of . havin heard of their arrival. and the other one is in the spirit and in the letter) <If the San ha declares the re. for not by hatred is hatred appeased0 hatred is appeased by not. addressed the Blessed -ne and said? <These contentious. asked concernin the %i hiti and led him to the place of execution) <While the captive kin was bein led throu h the streets of Benares he saw his son who had returned to visit his parents. and he is fearin our reven e0 he will seek to kill us) Should he find us he will slay all three of us)6 #nd he sent his son away.establishment of concord)< Pa. careful not to betray the presence of his son. to avoid further disputations.ustice) *isten with patience to both parties) (e alone who wei hs both sides is called a muni) When both parties have presented their case.sufferin .osala. and he saw the kin .established in the spirit and in the letter is alone ri ht and lawful)< #nd the Blessed -ne addressed the bhikkhus and told them the story of Prince %i havu. my sonA Be not far. the *on . be an to repent and said? <*et us o to the Blessed -ne and let him settle the :uestion of our disa reement)< Both parties went to Savatthi to the Blessed -ne) #nd the venerable Sariputta. the kin thou ht to himself? %i hiti. when no lon er honored and no lon er supported by the lay devotees. for he thou ht. . fled leavin his little kin dom in the hands of Brahmadatta0 and havin wandered from place to place. the *on . disputatious. a kin of .establishment of concord.establishment of peace in the San ha? <Would it be ri ht.establishin concord0 one is in the letter. asked the Blessed -ne for advice. his former master. and.*ord. betrayed him to .establishment of concord without havin in:uired into the matter. . he cried? 6. and %i havu havin received a ood education from his father. havin in:uired into the matter and havin one to the bottom of hted. havin approached the Blessed -ne.osala and his :ueen. as they may need. he ordered them to be bound and executed0 and the sheriff to whom the order was iven sei!ed .osala is small and %i hiti will not be able to resist my armies)< #nd %i hiti. be not near.hatred only)6 <The kin and :ueen of .osambi.*ord. heard that the fu itive kin of . the son of . applied himself dili ently to learn all arts. The kin dom of . the matron. have come to Savatthi) (ow am I to behave. yet anxious to communicate to him his last advice. there lived at Benares a powerful kin whose name was Brahmadatta of .places to each party and treat them with impartial .osala were executed. said the Blessed -ne. is a wise youth and he will take reven e for the death of his parents) If he espies a .#nd the bhikkhus of . that the San ha. hted.oy the ifts of lay members. <'or harsh words do not serve as a remedy and are pleasant to no one) #ssi n separate dwellin . let the San ha come to an a reement and declare the re.lived) (e said? <In former times. the peace is concluded in the spirit and also in the letter) The concord re. were livin a :uiet life in a potter6s dwellin .osambi. and bein of an avaricious nature. toward those bhikkhus)< <%o not reprove them. he became afraid. the declaration is neither ri ht nor lawful) There are two ways of re. but %i havu their son bou ht stron wine and made the uards drunk) When the ni ht arrived he laid the bodies of his parents upon a funeral pyre and burned them with all honors and reli ious rites) When . %i havu.

. was told that the master of the elephants had in his service a youn man of reat %i hiti. *et 6Be not hatred o far) #nd when my father said near. and I will rant thee thine)6 Thus. he will assassinate me)6 <Boun %i havu went to the forest and wept to his heart6s content) Then he wiped his tears and returned to Benares) (earin that assistants were wanted in the royal elephants6 stable.kin . who must rant me my life)< <#nd the kin said? Brahmadatta of .hatred hatred has been appeased)6 <Then . ave him employment in the royal castle) -bservin how wisely the youth acted. and I have ranted thee thine0 thus by not.favorable opportunity.asi thou ht? 6(ow wise is youn %i havu that he understands in its full extent the meanin of what his father spoke concisely)6 #nd the kin ave him back his father6s kin dom and ave him his dau hter in marria e)< . . .hatred. be not near. then rant me my life. said? 6I am %i havu. whom thou hast robbed of his kin dom and slain to ether with his :ueen. he meant this? Thou hast killed my father and mother. and beloved by all his comrades) They said (e is wont to sin to the lute. how modest he was and yet punctilious in the performance of his work. thou hast ranted me my life. he offered his services and was en a ed by the master of the elephants) #nd it happened that the kin heard a sweet voice rin in throu h the ni ht and sin in to the lute a beautiful son that laddened his heart) #nd havin in:uired amon his attendants who the sin er mi ht be. and so I cannot expect that thou wilt take pity on me0 but now a chance for reven e has come to me) <The kin seein that he was at the mercy of youn %i havu raised his hands and said? 68rant me my life. and when the youth asked. be not near. be not hasty to fall out with thy friends) #nd when he said 'or not by hatred is hatred appeased0 hatred is appeased by not. and if I should deprive thee of thy hted. hatred would not be appeased) But Brahmadatta has done us reat in. he put his sword back into the sheath) <The kin became restless in his sleep and he awoke. in the hour of his death said? 6Be not far. the son of .< he meant. . 6Why art thou fri htened. .Thinkin thus.asi and youn %i havu ranted each other6s life and took each other6s hand and swore an oath not to do any harm to each other) <Then .kin . but they will never be at ease about the wron which they themselves have done) They will persecute their victims to the bitter end) This .in Brahmadatta of . and he must have been the sin er that laddened the heart of the kin )6 <The kin summoned the youn man before him and. will? 6(ow can I rant thee thy life.<. my dear %i havu.ury0 he robbed us of our kin dom and slew my father and my mother) (e is now in my power) Thinkin thus he unsheathed his sword) Then %i havu thou ht of the last words of his father) 6Be not far. layin his left hand upon the defenseless kin 6s head and with his ri ht hand drawin his sword.< he meant.what did thy father mean by that@6 <The youth replied? 6When my father. for hatred is not appeased by hatred) (atred is appeased by not. . hatred alone. hatred alone).kin .si hted. youn %i havu alone remainin with him) #nd the kin worn out from the hunt laid his head in the lap of youn %i havu and slept) <%i havu thou ht? 6People will for ive reat wron s which they have suffered.asi said to youn %i havu? 6Why did thy father say to thee in the hour of his death? <Be not far.kin .si hted. the kin very soon ave him a position of trust) Now it came to pass that the kin went huntin and became separated from his retinue. then thy partisans in turn would take away my life0 my partisans a ain would deprive thine of their lives) Thus by hatred.kin .in Brahmadatta of . my dear %i havu. since my life is endan ered by thee@ I do not mean to take thy life) It is thou. my mother) I know that men overcome the hatred entertained for wron s which they have suffered much more easily than for the wron s which they have done. rant me my life) I shall be forever rateful to thee)6 #nd %i havu said without bitterness or hted) 'or not by hatred is hatred appeased) (atred is appeased by not. bein much pleased with %i havu. kin @6 he replied? 6+y sleep is always restless because I often dream that youn %i havu is comin upon me with his sword) While I lay here with my head in thy lap I dreamed the dreadful dream a ain0 and I awoke full of terror and alarm)6 Then the youth.

by which a reater holiness mi ht be procured) <The body.two parts and has no divine attributes) It is conceived in sin and born in corruption) Its attributes are liability to pain and dissolution.bhikkhus. will be respectful. re:uestin him to sanction his rules of reater strin ency. be respectful. havin left the world and devoted your entire life to reli ion and to reli ious discipline.a aha and stayed at the Celuvana vihara) %evadatta called on the Blessed -ne. or those who rank as your teachers and superiors) Bour demeanor. more thou htful and more respectful)< Next? The 1ealousy -f %evadatta Sacred Texts Buddhism Index Previous Next THE JEALOUSY OF DEVADATTA W(&N %evadatta. and hospitable to your teachers and superiors. so let your li ht shine forth. he cherished the hope of attainin the same distinctions and honors as 8otama Siddhattha) Bein disappointed in his ambitions.atasattu.ealous hatred. he found fault with his re ulations and reproved them as too lenient) %evadatta went to $a. even now. attemptin to excel the Perfect -ne in virtue. mortification) Soon afterwards the Blessed -ne himself came to $a. and the concord of the San ha was re.(avin finished the story.established) Next? The Bhikkhus $ebuked Sacred Texts Buddhism Index Previous Next THE BHIKKHUS REBUKED IT happened that the Blessed -ne walked up and down in the open air unshod) When the elders saw that the Blessed -ne walked unshod.< he said. therefore.atasattu built a new vihara for %evadatta. what will they do when I have passed away@< The Blessed -ne was filled with anxiety for the welfare of the truth0 and he continued? <&ven the laymen. they put away their shoes and did likewise) But the novices did not heed the example of their elders and kept their feet covered) Some of the brethren noticed the irreverent behavior of the novices and told the Blessed -ne0 and the Blessed -ne rebuked the novices and said? <If the brethren. . ye are my lawful sons in the faith. the Blessed -ne said? <Brethren. . pursuin some handicraft that they may procure them a livin . and. does not conduce to the conversion of the unconverted and to the increase of the number of the faithful) It serves. the son of Suprabuddha and a brother of Basodhara. while I am yet livin .bhikkhus. be otten by the words of my mouth) "hildren ou ht not to trample under foot the counsel iven them by their father0 do ye henceforth follow my admonitions) Then the bhikkhus met in conference0 they discussed their differences in mutual ood will. to repel the unconverted and to estran e them) I exhort you to be more considerate in the future. and hospitable to their teachers) %o ye. show so little respect and courtesy to one another. . Bimbisara) #nd #. consists of its thirty. for it is impermanent) It is the receptacle of karma which is the curse of our former existences0 it is the dwellin place of sin and diseases and its or ans constantly dischar e dis ustin secretions) Its end is death and its oal the . affectionate. the son of . he conceived in his heart a . and founded a sect whose disciples were pled ed to severe rules and self. became a disciple. that ye. may observe the rules of decency.bhikkhus. who move in the world. bhikkhus.a aha and ained the ear of #.

where he died. for it is impermanent and destined to be dissolved into its elements) But bein the receptacle of karma. for they are unnecessary)< Thus the Tatha ata refused %evadatta6s proposal0 and %evadatta left the Buddha and went into the vihara speakin evil of the *ord6s path of salvation as too lenient and alto ether insufficient) When the Blessed -ne heard of %evadatta6s intri ues. children. the kin . it lies in our power to make it a vessel of truth and not of evil) It is not ood to indul e in the pleasures of the so that the prince would no lon er be sub. but neither is it ood to ne lect our bodily needs and to heap filth upon impurities) The lamp that is not cleansed and not filled with oil will be extin uished. and there are three roups which are not corporeal) They are sensation. I am his brother. sufferin reatly from the pan s of his conscience. and he ave orders to take the life of the Tatha ata) (owever.atasattu to plot a ainst his father Bimbisara. and weakened by penance will not be a fit receptacle for the li ht of truth) #ttend to your body and its needs as you would treat a wound which you care for without lovin it) Severe rules will not lead the disciples on the middle path which I have tau ht) "ertainly. were the nature of man6s own existence) We were tryin to rasp the mixture of our own bein which is called Name and 'orm) &very human bein consists of conformations. he said? <#mon men there is no one who is not blamed) People blame him who sits silent and him who speaks. althou h reluctantly) #nd %evadatta in his impatience to see the Blessed -ne rose from his litter while his carriers were washin their hands) But his feet burned under him0 he sank to the round0 and. he fell sick.ect to him) Bimbisara was imprisoned by his son in a tower. the murderers sent out to kill the *ord could not perform their wicked deed. and a body that is unkempt.atasattu) The new kin listened to the evil advice of 'or the sake of our relationship the Buddha will save me)< #nd they obeyed. sayin ? <Take me.hills)< The Blessed -ne said? <Truly. perception. went to the Blessed -ne and sou ht peace in his distress) The Blessed -ne received #. unwashed. they also blame the man who preaches the middle path)< %evadatta insti ated #.honored master. leavin the kin dom of +a adha to his son #.charnel house) Such bein the condition of the body it behooves us to treat it as a carcass full of abomination and to clothe it in such ra s only as have been athered in cemeteries or upon dun . and the . died) Next? Name #nd 'orm Sacred Texts Buddhism Index Previous Next NAME AND FORM -N one occasion the Blessed -ne entered the assembly hall and the brethren hushed their conversation) When they had reeted him with clasped hands.atasattu kindly and tau ht him the way of salvation0 but %evadatta still tried to become the founder of a reli ious school of his own) %evadatta did not succeed in his plans and havin been abandoned by many of his disciples. they sat down and became composed) Then the Blessed -ne said? <Bour minds are inflamed with intense interest0 what was the topic of your discussion@< #nd Sariputta rose and spake? <World. no one can be prevented from keepin more strin ent rules. became entle in his presence0 and #. take me to him0 thou h I have done evil to him. and then repented) (e entreated those who had remained with him to carry his litter to the Buddha. and became converted as soon as they saw him and listened to his preachin ) The rock hurled down from a precipice upon the reat +aster split in twain. and the two pieces passed by on either side without doin any harm) Nala iri. the body is full of impurity and its end is the charnel house. havin chanted a hymn on the Buddha. if he sees fit to do so but they should not be imposed upon any one. the wild elephant let loose to destroy the *ord.atasattu.

but there is no traveler) There are deeds bein done. the life of a livin bein lasts only for the period of one thou ht) #s soon as that thou ht has ceased the bein is said to have ceased) #s it has been said? 6The bein of a past moment of thou ht has lived. sayin .body and other constituents in their proper combination. or to utter sounds. but there is no doer) There is a blowin of the air. or to utter sounds. or to drink. or to drink. no self in itself) <Paradoxical thou h it may sound? There is a path to walk on.oined in a unit) There is no self in the carria e and there is no self in man) . nor does it live) The bein of the present moment of thou ht does live. but I have no eyes with which to see the rou h and the smooth places in the road)6 #nd the cripple were to say to the man blind from birth as follows? 6See hereA I am able to use my eyes. but has not lived.up music material) When a lute is played upon. so a livin bein is the appearance of the roups with the four elements as they are . or to utter sounds. and in restin rests only at one point0 in exactly the same way. and the aseous element. that there is no self outside of its parts) This self of ours which constitutes Name and 'orm is a combination of the roups with the four elements.wheel in rollin rolls only at one point of the tire. it came into existence on account of the structure and stern of the lute and the exertions of the performer0 and as it came into existence so it passes away) In exactly the same way. or to drink. and weak.bhikkhus. the earthy element. existent0 and havin come into existence pass away) <There is not a self residin in Name and 'orm.corporeal come into existence after havin previously been non.dispositions0 all three constitute consciousness and mind. either to eat. there is no previous store of sound0 and when the music ceases it does not o any whither in space) When it has ceased. and weak. but there is no wind that does the blowin ) The thou ht of self is an error and all existences are as hollow as the plantain tree and as empty as twirlin water bubbles) .up state) (avin previously been non. and Name when supported by 'orm) When Name has a desire to eat. they do not exist anywhere. nor perform this or that action) Bet when they mutually support one another it is not impossible for them to sprin up and o on) <There is no material that exists for the production of Name and 'orm0 and when Name and 'orm cease. nor will it live)6 <#s to Name and 'orm we must understand how they interact) Name has no power of its own. but the cooperation of the conformations produces what people call a man) 1ust as the word 6chariot6 is but a mode of expression for axle. any more than there is heaped. 6*eave the left and o to the ri ht0 leave the ri ht and o to the left)6 <(ere the man blind from birth is without power of his own. or to make a movement. it exists nowhere in a stored. and cannot o of his own impulse or mi ht) The cripple also is without power of his own. nor perform this or that action) 'orm also is without power of its own. drinks. the fiery element. all the elements of bein . but there is no e o entity. and the man blind from birth were to say to the cripple as follows? 6See hereA I am able to use my le s. both corporeal and non. but I have no le s with which to o forward and back)6 #nd the man blind from birth. bein held to ether so that this machine moves like a puppet) (ow does this name and form endure and how can it live@< Said the Blessed -ne? <*ife is instantaneous and livin is dyin ) 1ust as a chariot. and cannot sprin up of its own mi ht. were to mount the cripple on his shoulders) #nd the cripple sittin on the shoulders of the man blind from birth were to direct him. and these four elements constitute man6s bodily form. wheels. utters sounds.existent. then 'orm eats. there is walkin bein done. bein comprised under the term Name) #nd there are four elements. or to make a movement) But 'orm oes on when supported by Name. nor will it live) The bein of a future moment of thou ht will live. makes a movement) <It is as if two men. and cannot o of his own impulse or mi ht) Bet when they mutually support one another it is not impossible for them to o) In exactly the same way Name is without power of its own. this doctrine is sure and an eternal truth. and cannot sprin up of its own mi ht. they do not o any whither in space) #fter Name and 'orm have ceased. the one blind from birth and the other a cripple. or to make a movement) 'orm also is without power and cannot o on of its own impulse) It has no desire to eat. but has not lived. nor can it o on of its own impulse. the watery element. but does not live. pleased and deli hted. the chariot. were desirous of oin travelin .

The self I do not mindA Thus +ara. so the thou hts of men. but the thou hts of it. their aspirations are impressed upon others in continuous transference and continue their karma. But many athered mobile forces0 -ur chariot is manned by mind. or lovin it) The body is like a machine.bhikkhus. So are the body6s ear and roove0 -bedient to the pull of mind. when the force of thou ht directs. no self is transferred from one place to another0 but there is a voice uttered here and the echo of it comes back) The teacher pronounces a stan!a and the disciple who attentively listens to his teacher6s instruction. . there is no transmi ration of a self0 but there are deeds and the continued effect of deeds) There is a rebirth of karma0 there is reincarnation) This rebirth. there is no self. but perform deeds that are ood. their characters. +y snares you cannot flee) <The faithful disciple replies? <Nau ht6s mine and nau ht of me.ect to decay0 and we should take care of it as of a wound or a sore0 we should attend to its needs without bein attached to it. and there is no self in it that makes it walk or act. must o) <1ust as machines are worked by ropes. there can not be any after life of a self) Therefore abandon all thou ht of self) But since there are deeds and since deeds continue. -ur muscles and our members move) <No independent 6I6 is here.bhikkhus. as the windy elements.<Therefore. be careful with your deeds) #ll bein s have karma as their portion? they are heirs of their karma0 they are sprun from their karma0 their karma is their kinsman0 their karma is their refu e0 karma allots bein s to meanness or to reatness) <#ssailed by death in life last throes -n :uittin all thy . this reappearance of the conformations is continuous and depends on the law of cause and effect) 1ust as a seal is impressed upon the wax reproducin the confi urations of its device. The body. and 6I6 and 6me6 Bour hun ry heart still clin s. thy deeds. this reincarnation. So. followin . cause the machine to work) The body moves about like a cart) Therefore 6tis said? <#s ships are blown by wind on sails. then. for deeds are endurin and in deeds your karma continues) <Since. thy recompense@ What stays with thee when passin hence@ What like a shadow follows thee #nd will Beyond thine heirloom be@ <6Tis deeds. as there is no self. #s arrows fly from twan in bow. and ood deeds will continue in blessin s while bad deeds will continue in curses) <There is no entity here that mi rates. +y path thou canst not find) <%ismiss the error of the self and do not clin to possessions which are transient. repeats the stan!a) Thus the stan!a is reborn in the mind of the disciple) The body is a compound of perishable or ans) It is sub. both ood and bad0 .promisin tempter? <So lon as to those thin s "alled 6mine.oys and woes What is thine own. #nd our karma is our horses) <(e only who utterly abandons all thou ht of the e o escapes the snares of the &vil -ne0 he is out of the reach of +ara) Thus says the pleasure. . I tell thee.

passion. both you and I) <Throu h contact thou ht is born from sensation. thy recompense0 They are thine own when oin hence0 They like a shadow follow thee #nd will Beyond thine heirloom be) <*et all then here perform ood deeds. I have found the truth and have tau ht you the noble path that leads to the city of peace) I have shown you the way to the lake of ambrosia. # bliss increasin evermore)< Next? The 8oal Sacred Texts Buddhism Index Previous Next THE GOAL T(& Blessed -ne thus addressed the bhikkhus? <It is throu h not understandin the four noble truths. until they reach perfect enli htenment in the Buddha) <#ll creatures are what they are throu h the karma of their deeds done in former and in present existences) <The rational nature of man is a spark of the true li ht0 it is the first step on the upward road) But new births are re:uired to insure an ascent to the summit of existence. and wron . and yet his heart is not defiled by worldly desires) <(e who does not see the four noble truths. doin ) <The very ods envy the bliss of him who has escaped from the floods of passion and has climbed the shores of Nirvana) (is heart is cleansed from all defilement and free from all illusion) (e is like unto the lotus which rows in the water. but the aspirations of a Bodhisattva pursue the strai ht path of wisdom and ri hteousness. he who does not understand the three characteristics and has not rounded himself in the uncreate. the cause of further mi rations and aberrations is removed) The oal is reached) The cravin of selfishness is destroyed. which washes away all evil desire) I have iven you the refreshin drink called the perception of truth. where the immeasurable li ht of moral comprehension is ained which is the source of all ri hteousness) (avin attained this hi her birth. the enli htenment of mind and heart.Nau ht else can after death be had) Thy deeds are thine. and the truth is attained) This is true deliverance0 this is salvation0 this is heaven and the bliss of a life immortal)< Next? +iracles 'orbidden Sacred Texts Buddhism Index Previous Next . and is reborn by a reproduction of its form) Startin from the simplest forms. that we had to wander so lon in the weary path of samsara. yet not a drop of water adheres to its petals) The man who walks in the noble path lives in the world. 'or future weal a treasure store0 There to reap crops from noble seeds. the mind rises and falls accordin to deeds. has still a lon path to traverse by repeated births throu h the desert of i norance with its mira es of illusion and throu h the morass of wron ) But now that you have ained comprehension. and he who drinks of it becomes free from excitement. bhikkhus.

and the bhikkhus prospered and did not suffer from the famine) When the Blessed -ne heard it.MIRACLES FORBIDDEN 1-TI. so that many died. since the law of karma overns all thin s) (e who attempts to perform miracles has not understood the doctrine of the Tatha ata)< Next? The Canity -f Worldliness Sacred Texts Buddhism Index Previous Next THE VANITY OF WORLDLINESS T(&$& was a poet who had ac:uired the spotless eye of truth. be it so little as a penny6s worth. sayin ? <8reat is the Tatha ata) (is disciples perform miracles) . .. full of wonder and their mouths overflowin with praise. forbade his disciples to perform miracles of any kind) Soon after this it happened that in one of the rainy seasons many bhikkhus were stayin in the Ca. carryin it away in triumph to the vihara)< When the Blessed -ne heard what had happened. he shall receive as reward whatever he desires)< The people came to the Blessed -ne.bhikkhus.ewels. and he asked them? <Tell me. is no lon er a disciple of the Sakyamuni) I forbid you. <*et us en.a aha) (avin received a precious bowl of sandalwood decorated with .assapa. he told #nanda to call the bhikkhus to ether.(#. to employ any spells or supplications. an ordained disciple must not knowin ly and mali nantly deprive any harmless creature of life. and. and he believed in the Buddha. the Buddhist poet lived in the time of the . be it celestial visions or miracles. saw the bowl on 1otikkha6s pole.assapa. is no lon er a disciple of the Sakyamuni) #nd lastly. he went to . not even an earthworm or an ant) The disciple who knowin ly and mali nantly deprives any harmless creature of its life is no lon er a disciple of the Sakyamuni) These are the three reat prohibitions)< #nd the Blessed -ne addressed the bhikkhus and said? <There is another reat prohibition which I declare to you? #n ordained disciple must not boast of any superhuman perfection) The disciple who with evil intent and from covetousness boasts of a superhuman perfection. very lucky for us. for we know not whether tomorrow we shall live<0 yet was their lau hter no enuine ladness. sayin ? <This bhikkhu is a saint0 he has seen celestial visions0 and that bhikkhu possesses supernatural ifts0 he can work miracles)< #nd the villa ers said? <It is lucky. but by ma ic power. or without climbin the pole. that such saints are spendin the rainy season with us)< #nd they ave willin ly and abundantly. whose doctrine ave him peace of mind and comfort in the hour of affliction) It happened that an epidemic swept over the country in which he lived. was a householder livin in $a. while others be an to be merry. an ordained disciple must not take except what has been iven him) disciple who takes.. and the people were terrified) Some of them trembled with fri ht. he erected a lon pole before his house and put the bowl on its top with this le end? <Should a samana take this bowl down without usin a ladder or a stick with a hook.i territory durin a famine) #nd one of the bhikkhus proposed to his brethren that they should praise one another to the householders of the villa e.oy ourselves today. when does a bhikkhu cease to be a bhikkhu@< #nd Sariputta replied? <#n ordained disciple must not commit any unchaste act) The disciple who commits an unchaste act is no lon er a disciple of the Sakyamuni) # ain. bhikkhus. but a mere pretense and affectation) #mon all these worldly men and women tremblin with anxiety. and. for they are useless. stretchin out his hand. the son of Subhadda. he took it down. the disciple of the Buddha. shoutin loudly. and in anticipation of their fate were smitten with all the horrors of death before they died. breakin the bowl to pieces.

and it is ood to exhort people to reform) The thin s of the world will all be swept away) *et others be busy and buried with care) +y mind all unvexed shall be pure) <#fter pleasures they hanker and find no satisfaction0 $iches they covet and can never have enou h) They are like unto puppets held up by a strin ) When the strin breaks they come down with a shock) <In the domain of death there are neither reat nor small0 Neither old nor silver is used. fattenin himself like a ca ed fowl. for I see people die) I am not anxious about others. but the heavens and the earth are his) The poet said? <The times are hard and teach the people a lesson0 yet do they not heed it)< #nd he composed another poem on the vanity of worldliness? <It is ood to reform. and the hope of heaven is as a mira e) <The worldlin seeks pleasures. calm and undisturbed. but I tremble because of myself) (elp me0 cure me of my fear)< The poet replied? <There is help for him who has compassion on others. is but like a phantom. and friends suffer. includin man. But all is in vain unless you attain the peace of Nirvana)< Next? Secrecy #nd Publicity Sacred Texts Buddhism Index Previous Next . as usual. the Buddhist poet composed this son and tau ht it to the brethren in the vihara? <9nless you take refu e in the Buddha and find rest in Nirvana. your wealth may be untold. but there is no help for thee so lon as thou clin est to thine own self alone) (ard times try the souls of men and teach them ri hteousness and charity) "anst thou witness these sad si hts around thee and still be filled with selfishness@ "anst thou see thy brothers.oy life is empty) The world.pestilence. yet not for et the petty cravin s and lust of thine own heart@ Noticin the desolation in the mind of the pleasure. nor precious .ewels) No distinction is made between the hi h and the low) #nd daily the dead are buried beneath the fra rant sod) <*ook at the sun settin behind the western hills) Bou lie down to rest. 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 pot0 No provisions are iven to the wild crane.seekin man. but soon the cock will announce morn) $eform today and do not wait until it be too late %o not say it is early. Bour life is but vanity.empty and desolate vanity) To see the world is idle. helpin wherever he could and ministerin unto the sick. and to en. sisters. soothin their pains by medicine and reli ious consolation) #nd a man came to him and said? <+y heart is nervous and excited. for the time :uickly passes by) <It is ood to reform and it is ood to exhort people to reform) It is ood to lead a ri hteous life and take refu e in the Buddha6s name) Bour talents may reach to the skies.

is the ori in of sufferin @ It is lust. are the ori in of sufferin ) <#nd what is the annihilation of sufferin @ The radical and total annihilation of this thirst and the abandonment. and the thirst for existence that yearns for pleasure everywhere. . . desire. . my friends.disciples. disciples. are evil) <#nd what. .brethren. is sufferin @ What is the ori in of sufferin @ What is the annihilation of sufferin @ Birth is sufferin 0 old a e is sufferin 0 disease is sufferin 0 death is sufferin 0 sorrow and misery are sufferin 0 affliction and despair are sufferin 0 to be united with loathsome thin s is sufferin 0 the loss of that which we love and the failure in attainin that which is lon ed for are sufferin 0 all these thin s. my friends. is the path that leads to the annihilation of sufferin @ It is the holy ei htfold path that leads to the annihilation of sufferin . as a noble youth thus reco ni!es sufferin and the ori in of sufferin . brethren. . my friends. . radically forsakin . passion. are the root of the ood) <What. shine before the world and cannot be hidden) What are the three@ The moon.brethren. . is the root of the ood@ 'reedom from desire is the root of the ood0 freedom from hatred and freedom from illusion0 these thin s. illumines the world and cannot be hidden0 and the truth proclaimed by the Tatha ata illumines the world and cannot be hidden) These three thin s. selfishness0 all these thin s. leadin to a continual rebirth I It is sensuality. . my friend.disciples seek secrecy and shun publicity0 priests who claim to be in possession of special revelation.disciples. ri ht stru lin . is the root of evil@ %esire is the root of evil0 hatred is the root of evil0 illusion is the root of evil0 these thin s are the root of evil) <What. and ri ht meditation) <In so far. the liberation.disciples. is the annihilation of sufferin ) <#nd what.disciples. . and walks on the path that leads to the annihilation of sufferin . ri ht livin . is ood@ #bstainin from killin is ood0 abstainin from theft is ood0 abstainin from sensuality is ood0 abstainin from falsehood is ood0 abstainin from slander is ood0 suppression of unkindness is ood0 abandonin ossip is ood0 lettin o all envy is ood0 dismissin hatred is ood0 obedience to the truth is ood0 all these thin s are ood) <#nd what. as he reco ni!es the annihilation of sufferin . . illumine the world and cannot be hidden) There is no secrecy about them)< Next? The #nnihilation -f Sufferin Sacred Texts Buddhism Index Previous Next THE ANNIHILATION OF SUFFERING T(& Buddha said? <What. illumines the world and cannot be hidden0 the sun. which consists of ri ht views. is evil@ . ri ht decision. my friends.SECRECY AND PUBLICITY T(& Buddha said? <Three thin s. are sufferin ) <#nd what.disciples. the deliverance from passion. however.disciples.brethren.illin is evil0 stealin is evil0 yieldin to sexual passion is evil0 lyin is evil0 slanderin is evil0 abuse is evil0 ossip is evil0 envy is evil0 hatred is evil0 to clin to false doctrine is evil0 all these thin s.brethren. ri ht action. are characteri!ed by secrecy? love affairs. seek secrecy and shun publicity0 all those who stray from the path of truth. that. .friends. ri ht thou hts. ri ht speech.brethren. . priestly wisdom. however. seek secrecy and shun publicity) <Three thin s. and all aberrations from the path of truth) Women who are in love. .

subduin wrath. but look for the ood sides of your fellow. and idle talk0 of the mind. let them enter into the abode of the Tatha ata. the preacher must receive with benevolence. and adultery0 of the ton ue. especially in the one thin that is needful.oice at the fortunes of other people) 4) "leanse your heart of malice and cherish no hatred. annihilatin the vain conceit of the <I. and three evils of the mind) <The evils of the body are. so that you shall not find the noble path that leads to life eternal)< Next? The Preacher6s +ission Sacred Texts Buddhism Index Previous Next THE PREACHER'S MISSION T(& Blessed -ne said to his disciples? <When I have passed away and can no lon er address you and edify your minds with reli ious discourse. covetousness. and his sermon must be without invidiousness) The preacher must not be prone to carp at nor envy. he will make an end of all sufferin even in this life)< Next? #voidin The Ten &vils Sacred Texts Buddhism Index Previous Next AVOIDING THE TEN EVILS T(& Buddha said? <#ll acts of livin creatures become bad by ten thin s. neither do ye rob0 but help everybody to be master of the fruits of his labor) F) #bstain from impurity. and occupy the pulpit of the Tatha ata) <The robe of the Tatha ata is sublime forbearance and patience) The abode of the Tatha ata is charity and love of all bein s) The pulpit of the Tatha ata is the comprehension of the ood law in its abstract meanin as well as in its particular application) <The preacher must propound the truth with unshrinkin mind) (e must have the power of persuasion rooted in virtue and in strict fidelity to his vows) The preacher must keep in his proper sphere and be steady in his course) (e must not flatter his vanity by seekin the company of the reat. but speak to the purpose or keep silence) 3) "ovet not. slander. neither do ye repeat them) "arp not. so that ye may with sincerity defend them a ainst their enemies) G) Swear not.bein s. nor must he keep company with persons who are frivolous and immoral) When in temptation. but be truthful) Speak the truth with discretion. he should constantly think of the Buddha and he will con:uer) #ll who come to hear the doctrine.ill not. murder.passion. but speak decently and with di nity) H) Waste not the time with ossip. and attainin to enli htenment. fearlessly and in a lovin heart) 7) Invent not evil reports. and error) <I exhort you to avoid the ten evils? 2) . lyin . and lead a life of chastity) 5) *ie not. but re. leavin i norance. abuse. four evils of the ton ue. but have re ard for life) E) Steal not. theft. hatred. or to blame other preachers0 nor speak scandal. not even a ainst your enemies0 but embrace all livin bein s with kindness) 2I) 'ree your mind of i norance and be anxious to learn the truth. select from amon you men of ood family and education to preach the truth in my stead) #nd let those men be invested with the robes of the Tatha ata. and by avoidin the ten thin s they become ood) There are three evils of the body. lest you fall a prey either to scepticism or to errors) Scepticism will make you indifferent and errors will lead you astray. nor propa ate bitter words) (e must not mention by name other disciples to vituperate them and reproach their demeanor) .

minded. supreme wisdom. thou reat cloud of ood :ualities and of benevolent mind. which . intrusts.thou who re. and keepin in mind a sin le sentence of the ood law. will be purified) The i norant who are infatuated with the follies of the world will.<"lad in a clean robe. but bein attacked by envious enemies oes out to wa e war a ainst his foes) When the kin sees his soldiers fi ht he is deli hted with their allantry and will bestow upon them donations of all kinds) Be are the soldiers of the Tatha ata. what the Tatha ata commands) We shall fulfill his behest0 the *ord shall find us obedient to his words)< #nd this vow of the disciples resounded throu h the universe. when takin refu e in the Buddha. and cheerful hope. he knows that the water is still far off) But let him not be troubled or ive up the task as hopeless) The work of removin the dry sand must be done so that he can di down deeper into the round) #nd often the deeper he has to di . .oy) Duicken them. thou :uenchest the fire that vexeth livin bein men of ood family and education who take the vow of preachin the words of the Tatha ata. showin . and like an echo it came back from all the Bodhisattvas who are to be and will come to preach the ood law of Truth to future enerations) #nd the Blessed -ne said? <The Tatha ata is like unto a powerful kin who rules his kin dom with ri hteousness. and bestowin the truth) 8ather round you hearers who love to listen to the beni n and comfortin words of the law0 rouse the unbelievers to accept the truth and fill them with deli ht and .oyfully accept the doctrine) <#ll those who receive the truth will find perfect enli htenment) #nd. when ponderin on the profundity of the doctrine. nor narrow. the cooler and purer and more refreshin will the water be) When after some time of di in he sees that the sand be comes moist. but be calm and composed) No hostile feelin s shall reside in his heart. verily.ewel brin s perfect enli htenment. and he must never abandon the disposition of charity toward all bein s) (is sole aim must be that all bein s become Buddhas) *et the preacher apply himself with !eal to his work. the disciples said? <. and he is willin to impart the perfect Buddha. . the reat kin of truth. knowled e unto all who are ready and willin to receive it) %o you be like him) Imitate him and follow his example in bounteously ivin . never tirin and never despairin of final success) # preacher must be like a man in :uest of water who di s a well in an arid tract of land) So lon as he sees that the sand is dry and white. and undisturbed peace)< Next? The Teacher . will bestow upon all his disciples the most precious crown. the reat capital of the ood law) #nd when the enemy is overcome. the %harma. ac:uire wisdom) Those who act under the impulse of hatred will. the Blessed -ne transfers. and preach it to all bein s in all the :uarters of the universe) <The Tatha ata is not avaricious. the rain of the lawA We shall do. while +ara. promul ate it. or by recitin . be filled with ood. he must ascend the pulpit with a mind free from blame and at peace with the whole world) (e must not take deli ht in :uarrelous disputations or en a e in controversies so as to show the superiority of his talents. thou pourest out nectar. read and re. and lift them hi her and hi her until they see the truth face to face in all its splendor and infinite lory)< When the Blessed -ne had thus spoken.a. keep it. such is the power of the doctrine that even by the readin of a sin le stan!a. dyed with ood it.*ord. he accepts it as a token that the water is near) So lon as the people do not listen to the words of truth. is the enemy who must be con:uered) #nd the Tatha ata will ive to his soldiers the city of Nirvana. and the Tatha ata will show to him the body of the holy law in its transcendent lory) (e shall be honored as one whom the Tatha ata has blessed) The Tatha ata blesses the preacher and also those who reverently listen to him and . and commends the ood law of truth) $eceive the ood law of truth. when they listen to the voice.ra.will and love) <# preacher must be full of ener y. the &vil -ne. the preacher knows that he has to di deeper into their hearts0 but when they be in to heed his words he apprehends that they will soon attain enli htenment) <Into your hands. fathom it.oicest in kindness havin its source in compassion. persons may be converted to the truth and enter the path of ri hteousness which leads to deliverance from evil) "reatures that are swayed by impure passions. edify them. copyin . with appropriate under arments.

idle. It will not come ni h unto me)< #s by the fallin of water. despised.made) +ind is the source either of bliss or of corruption) By oneself evil is done0 by oneself one suffers0 by oneself evil is left undone0 by oneself one is purified) Purity and impurity belon to oneself.thatched house. then. thou h youn and stron .drops a water.pot is filled. faithful and stron . is wise at least so far) But a fool who thinks himself wise. arrive at truth. passion will not break throu h a well. moderate in his food. they become serene. his senses uncontrolled. are easy to do0 what is beneficial and ood.controlled. let him do it a ain0 let him deli ht in it0 happiness is the outcome of ood) *et no man think li htly of evil. his senses well. alasA this body will lie on the earth. any more than the wind throws down a rocky mountain) The fool who knows his foolishness. thou h he ather it little by little) *et no man think li htly of ood. mind. for havin done it one will not repent) If a man commits a wron let him not do it a ain0 let him not deli ht in wron doin 0 pain is the outcome of evil) If a man does what is ood. he may subdue others0 one6s own self is indeed difficult to subdue) If some men con:uer in battle a thousand times a thousand men. and untruth in untruth. for a man will repent of it afterwards0 a ood deed is better done.Sacred Texts Buddhism Index Previous Next THE TEACHER T(IS is the %harmapada. no one can purify another) Bou yourself must make an effort) The Tatha atas are only preachers) The thou htful who enter the way are freed from the bonda e of +ara) (e who does not rouse himself when it is time to rise0 who. the tempter. without understandin . bein himself subdued.reflectin mind) lead the water wherever they like0 fletchers bend the arrow0 carpenters bend a lo of wood0 wise people fashion themselves0 wise people falter not amidst blame and praise) (avin listened to the law. and still lake) If a man speaks or acts with an evil thou ht.thatched house.marshaled are they. and follow true desires) #s rain breaks throu h an ill. sayin in his heart. the path of reli ion pursued by those who are followers of the Buddha? "reatures from mind their character derive0 mind. so the fool becomes full of evil. passion will break throu h an unreflectin mind) #s rain does not break throu h a well. pain follows him as the wheel follows the foot of the ox that draws the wa on) #n evil deed is better left undone. him +ara will certainly not overthrow.pot is filled. will certainly overthrow. immoderate in his food. like a deep. to think.doer wron appears sweet as honey0 he looks upon it as pleasant so lon as it bears no fruit0 . smooth. It will not come ni h unto me)< #s by the fallin of waterdrops a water. but follow vain desires) They who know truth in truth. let a man do it. let him watch himself carefully0 the truth uards him who uards himself) If a man makes himself as he teaches others to be. he is the reatest of con:uerors) It is the habit of fools. like a useless lo 0 yet our thou hts will endure) They will be thou ht a ain. and deeds hurtful to ourselves. thou h he ather it little by little) (e who lives for pleasure only. him +ara. but think of themselves alone) &verythin is but a pedestal of their vanity) Bad deeds. and bad thou hts will produce bad actions) &arnestness is the path of immortality. this is done by me) +ay others be sub. will never arrive at truth. and will produce action) 8ood thou hts will produce ood actions. thou htlessness the path of death) Those who are in earnest do not die0 those who are thou htless are as if dead already) Those who ima ine they find truth in untruth. sayin in his heart. he is a fool indeed) To the evil. is full of sloth0 whose will and thou hts are weak0 that la!y and idle man will never find the way to enli htenment) If a man hold himself dear. that is very difficult) If anythin is to be done. as the wind throws down a weak tree) (e who lives without lookin for pleasures. and if another con:uer himself. and weak. so the wise man becomes full of ood. be they laymen or members of the cler y. let him attack it vi orouslyA Before lon .ect to me) In this or that transaction a prominent part should be played by me)< 'ools do not care for the duty to be performed or the aim to be reached. and see untruth in truth.

but when its fruit ripens. then he looks upon it as wron ) #nd so the ood man looks upon the oodness of the %harma as a burden and an evil so lon as it bears no fruit0 but when its fruit ripens. by hatred. as if burnt by fire) Pleasures destroy the foolish0 the foolish man by his thirst for pleasures destroys himself as if he were his own enemy) The fields are dama ed by hurricanes and weeds0 mankind is dama ed by passion. and from time to time) *ead others. if thou art asked0 by these three steps thou wilt become divine) *et a wise man blow off the impurities of his self. who is . the liar by truthA 'or hatred does not cease by hatred at any time0 hatred ceases by not hatred. is one day in the life of a man who sees the hi hest truth) Some form their %harma arbitrarily and fabricate it artificially0 they advance complex speculations and ima ine that ood results are attainable only by the acceptance of their theories0 yet the truth is but one0 there are not different truths in the world) (avin reflected on the various theories. like arrows shot by ni ht) If a man by causin pain to others. as a cheat hides the false die from the ambler) If a man looks after the faults of others. his own passions will row. that thou mayest not cry out when burnin . <This is pain)< The wicked man burns by his own deeds. will in time envy him who has exerted himself in meditation) The fault of others is easily noticed. and is always inclined to take offense. one by one. and by lust) *et no man ever take into consideration whether a thin is pleasant or unpleasant) The love of pleasure be ets rief and the dread of pain causes fear0 he who is free from the love of pleasure and the dread of pain knows neither rief nor fear) (e who ives himself to vanity. so let a sa e dwell in the community) If a traveler does not meet with one who is his better. will never be free from hatred) *et a man overcome an er by love. do I earn the happiness of release which no worldlin can know) Bhikkhu. for ettin the real aim of life and raspin at pleasure. as a smith blows off the impurities of silver.directed mind will do reater mischief unto itself) # mother. let him overcome evil by ood0 let him overcome the reedy by liberality. him the world will hold dear) #s the bee collects nectar and departs without in. and does not ive himself to meditation. like the snowy mountains0 bad people are concealed. he.ust. or an enemy to an enemy0 but a wron ly. or any other relative will do much ood0 but a well. not about their sins of commission or omission. do not yield to an er0 ive. and he is far from the destruction of passions) Not about the perversities of others. by vanity. this is an old rule) Speak the truth. you will make an end of painA Says the Tatha ata. a father.ourney0 there is no companionship with fools) *on is the ni ht to him who is awake0 lon is a mile to him who is tired0 lon is life to the foolish who do not know the true reli ion) Better than livin a hundred years not seein the hi hest truth. the tempter) If you o on this path. we have one into the yoke with him who has shaken off all sin) But shall we be able to proceed to ether with him@ The best of ways is the ei htfold path) This is the path) There is no other that leads to the purifyin of intelli ence) 8o on this pathA &verythin else is the deceit of +ara. but that of oneself is difficult to perceive) # man winnows his nei hbor6s faults like chaff. The path was preached by me. when I had understood the removal of the thorn in the flesh) Not only by discipline and vows. speaks the truth. entan led in the bonds of selfishness. let him firmly keep to his solitary . but by ri hteousness and e:uity) (e who possesses virtue and intelli ence. be not confident as lon as thou hast not attained the extinction of thirst) The . but about his own misdeeds and ne li ences alone should a sa e be worried) 8ood people shine from afar.urin the flower. and does what is his own business. not by violence. then he sees its oodness) # hater may do reat harm to a hater.directed mind will do reater service unto itself) (e whose wickedness is very reat brin s himself down to that state where his enemy wishes him to be) (e himself is his reatest enemy) Thus a creeper destroys the life of a tree on which it finds support) %o not direct thy thou ht to what ives pleasure. not only by much learnin . little by little. but his own fault he hides. wishes to obtain pleasure for himself. or its color or scent. or his e:ual.

< said the Blessed -ne. the bri htest. continued the Buddha has any one of the Brahmans. we think so)< <But tell me. and knowin that thou art called the &nli htened -ne. for the mortal cannot understand the immortal)< #nd the Blessed -ne proposed an illustration. the Blessed Buddha. sayin ? <It is as if a man should make a staircase in the place where four roads cross. are all these paths salvation@ There are many roads all around our villa e. then.< said the Blessed -ne. and all lead to +anasakata) Is it . has any teacher of the Brahmans.osala he came to the Brahman villa e which is called +anasakata) There he stayed in a man o rove) #nd two youn Brahmans came to him who were of different schools) -ne was named Casettha and the other Bharadva. to mount up into a mansion) #nd people should ask him. the (oly.a) #nd Casettha said to the Blessed -ne? <We have a dispute as to the true path) I say the strai ht path which leads unto a union with Brahma is that which has been announced by the Brahman Pokkharasati. is this mansion.extinction of evil desire is the hi hest reli ion) The ift of reli ion exceeds all ifts0 the sweetness of reli ion exceeds all sweetness0 the deli ht in reli ion exceeds all deli hts0 the extinction of thirst overcomes all pain) 'ew are there amon men who cross the river and reach the oal) The reat multitudes are runnin up and down the shore0 but there is no sufferin for him who has finished his . the moon shines by ni ht.ust so with the paths of the sa es@ #re all paths to salvation. Where. the teacher of men and ods. versed in the Cedas. then. sir)< <But. . with splendor day and ni ht. we have come to ask thee. 8otama. versed in the Cedas. while my friend says the strai ht path which leads unto a union with Brahma is that which has been announced by the Brahman Tarukkha) Now. the warrior is bri ht in his armor thinkers are bri ht in their meditation0 but amon all. amon the people that walk in darkness) *et us live happily then. seen Brahma face to face@< The two Brahmans said? <No. seen Brahma face to face@< <No sirA< was the reply) <But. the #wakened. free from all ailments amon the ailin A #mon men who are ailin let us dwell free from ailmentsA *et us live happily. free from reed amon the reedyA #mon men who are reedy let us dwell free from reedA The sun is bri ht by day.samana. ood friends. not hatin those who hate usA #mon men who hate us let us dwell free from hatredA *et us live happily then.ourney) #s the lily will row full of sweet perfume and deli ht upon a heap of rubbish. Blessed) Next? The Two Brahmans Sacred Texts Buddhism Index Previous Next THE TWO BRAHMANS #T one time when the Blessed -ne was . re ardin thy hi h reputation. is the Buddha. thus the disciple of the truly enli htened Buddha shines forth by his wisdom amon those who are like rubbish. and do they all lead to a union with Brahma@ Then the Blessed -ne proposed these :uestions to the two Brahmans? <%o you think that all paths are ri ht@< Both answered and said? <Bes.ourneyin throu h . has any one of the authors of the Cedas seen Brahma face to face@< # ain the two Brahmans answered in the ne ative and exclaimed? <(ow can any one see Brahma or understand him. then. to mount up into which you are makin this .

then. sirA< said Casettha) The (oly -ne said? <The Brahmans clin to the five thin s leadin to worldliness and yield to the temptations of the senses0 they are entan led in the five hindrances.Brahmans. it is not possible that these Brahmans.takin it for a mansion. or in the south. we call upon thee0 Brahma. 8otama)< <Thus. thou art makin a staircase to mount up into somethin . one of the Brahmans said? <We are told. it be foolish talkA< The Blessed -ne continued? <Then the Brahmans should say. <what do the Brahmans say of Brahma@ Is his mind full of lust@< #nd when the Brahmans denied this. nor can those in the middle see. that the Sakyamuni knows the path to a union with Brahma)< #nd the Blessed -ne said? <What do you think. of a man born and brou ht up in +anasakata@ Would he be in doubt about the most direct way from this spot to +anasakata@< <"ertainly not. and is a vain and empty thin ) Now suppose. the Buddha asked? <Is Brahma6s mind full of malice. on account of their invocations. 8otama)< <Bet this is the way of the Brahmans) They omit the practice of those :ualities which really make a man a Brahman. 6We show you the way unto a union with what we know not and what we have not seen)< This bein the substance of Brahman lore. and doubt) (ow can they be united to that which is most unlike their nature@ Therefore the threefold wisdom of the Brahmans is a waterless desert.nowest thou whether it is in the east.un le. prayers. we call upon thee0 Soma. we call upon thee0 Caruna. or in the north@ Whether it is hi h. methinks the talk of the Brahmans versed in the three Cedas is but blind talk0 it is ridiculous. sloth. 6I know it not)6 #nd people should say to him. 8otama. nor can the hindmost see) &ven so. neither hast thou seen it)6 #nd when so asked he should answer. should want to cross) %o you suppose that if he were to invoke the other bank of the river to come over to him on this side. should after death be united with Brahma) <Now tell me. a pathless . does it not follow that their task is vain@< <It does follow. and say. consists of mere words. or pride@< <No sirA< was the reply) <(e is the opposite of all this)< #nd the Buddha went on? <But are the Brahmans free from these vices@< <No. 8otama. we call upon thee)6 Cerily. sloth.< added the Blessed -ne that a man should come hither to the bank of the river. lust. 6But. or low. the bank would come on account of his prayin @< <"ertainly not. ood friend. pride. and praises. 6Indra. malice. and.< replied the Buddha. said the two Brahmans. which all the while thou knowest not. or in the west. and a hopeless desolation)< When the Buddha had thus spoken. That is exactly what I do0 yea I know that I cannot know it)6 What would you think of him@ Would you not say that the talk of that man was foolish talk@< <In sooth. replied Bharadva. or of medium si!e@6 #nd when so asked he should answer. .a) Said the Blessed -ne? <Thus it is impossible that Brahmans versed in the three Cedas should be able to show the way to a state of union with that which they neither know nor have seen) 1ust as when a strin of blind men are clin in one to the other) Neither can the foremost see.< continued the Buddha. the Tatha ata knows the strai ht path that leads to a union with Brahma) (e knows it as one who has entered the world of Brahma and has been born in it) There can be no doubt in the Tatha ata)< The two youn Brahmans said? <If thou knowest the way show it to us)< #nd the Buddha said? <The Tatha ata sees the universe face to face and understands its nature) (e proclaims .staircase@ . havin some business on the other side.

uarded is the door of his senses0 mindful and self. 8otama. that in performin this rite I honor. to thy friends in the North. sure to attain to the hi hest bliss of enli htenment)< Next? 8uard The Six Duarters Sacred Texts Buddhism Index Previous Next GUARD THE SIX QUARTERS W(I*& the Blessed -ne was stayin at the bamboo rove near $a. or with their beaks. . the holy teacher) I never knew what I was doin . lorious in its pro ress. he is alto ether happy) (e who walks in the ei htfold noble path with unswervin determination is sure to reach Nirvana) The Tatha ata anxiously watches over his children and with lovin care helps them to see the li ht) <When a hen has ei ht or ten or twelve e s. he once met on his way Si ala. thou art the Buddha. to thy teachers in the South. thy children. sure to reach up to the hi her wisdom.and that without difficulty. and he sees dan er in the least of those thin s which he should avoid) (e trains himself in the commands of morality. and beyond measure) . and keep sacred the words of my father)< Then the Tatha ata said? Thou dost well. and the performance of the ceremony shall remind thee of thy duties)< #nd Si ala looked up to the Blessed -ne with reverence as to his father and said? <Truly. the wish arises in her heart. and his doctrine is lorious in its ori in. to the !enith above. and deep. around. knowin that this was done accordin to the traditional reli ious superstition to avert evil.the truth both in its letter and in its spirit. but re ards them all with mind set free. to honor. that incantations are of no avail and possess no savin power) But listen to me and know. and re ulate the !enith of thy reli ious relations above thee. and come forth into the li ht in safetyA6 yet all the while those little chickens are sure to break the e . who now speaks to thee as a spiritual father and loves thee no less than did thy parents. and to the nadir below) The Blessed -ne. he encompasseth himself with holiness in word and deed0 he sustains his life by means that are :uite pure0 ood is his conduct. .8otama Sakyamuni.. claspin his hands. turned to the four :uarters of the world. a householder.felt love) <This is the si n that a man follows the ri ht path? 9pri htness is his deli ht.ust as a mi hty trumpeter makes himself all the four :uarters of the earth0 even so is the comin of the Tatha ata? there is not one livin creature that the Tatha ata passes by or leaves aside. reverence.possessed. and the nadir of thy servants below thee) Such is the reli ion thy father wants thee to have.would that my little chickens would break open the e shell with their claws.reachin . 6. thy wife. above. explain to thee the meanin of the six directions) <To uard thy home by mysterious ceremonies is not sufficient0 thou must uard it by ood deeds) Turn to thy parents in the &ast. to thy wife and children in the West. over which she has properly brooded.Si ala. and everywhere will continue to be filled with love. but now I know) Thou hast . the Blessed -ne. who. and keep sacred the words of thy father0 and it is thy duty to protect thy home. lorious in its consummation) The Tatha ata reveals the hi her life in its purity and perfection) (e can show you the way to that which is contrary to the five reat hindrances) The Tatha ata lets his mind pervade the four :uarters of the world with thou hts of love) #nd thus the whole wide and will come forth into the li ht in safety) &ven so. below.a aha. far. whom people call the Tatha ata and the Blessed Buddha. asked Si ala? <Why performest thou these stran e ceremonies@< #nd Si ala in reply said? <%ost thou think it stran e that I protect my home a ainst the influences of demons@ I know thou wouldst fain tell me. and thy children6s children a ainst the hurtful influences of evil spirits) I find no fault with the performance of thy father6s rite) But I find that thou dost not understand the ceremony) *et the Tatha ata. a brother who with firm determination walks in the noble path is sure to come forth into the li ht. reverence. rown reat.

will. Simha asked the Ni antha chief a second time0 and a ain Nataputta persuaded him not to o) When a third time the eneral heard some men of distinction extol the merits of the Buddha. I teach. Simha. which had risen in Simha. was sittin amon them) #nd Simha thou ht? <Truly. and in the community of brethren who have been tau ht the truth)< Next? Simha6s Duestion "oncernin #nnihilation Sacred Texts Buddhism Index Previous Next SIMHA'S QUESTION CONCERNING ANNIHILATION #T that time many distin uished citi!ens were sittin to ether assembled in the town. of or by thou ht0 but I deem virtue and ri hteousness praiseworthy)< . Simha. *ord. who believe in the result of actions accordin to their moral merit. too) *isten. or by word. by word. of delusion) (owever. in which one who says so. the Blessed -ne must be the Buddha. o to visit the samana 8otama. by deed. . the eneral.tree which is rooted out. I do not proclaim the annihilation of forbearance. unri hteous actions contemptible. Simha. Simha.chief. a disciple of the Ni antha sect. must be burnt away) (e who has freed himself. Nataputta. of ill. the annihilation of e otism. and the San ha. and I will tell thee? I teach. denies the result of actions0 he teaches the doctrine of non. in the truth that enli htens. the (oly Buddha)< #nd Simha. the eneral. was0 and havin approached him. whether they be performed by deed. the eneral. Simha. the not.revealed to me the truth that was hidden as one who brin eth a lamp into the darkness) I take my refu e in the &nli htened Teacher. or by thou ht0 I teach the not. he who has destroyed them as a palm. that the samana 8otama denies the result of actions0 he teaches the doctrine of non. such a man has accomplished the eradication of self) <I proclaim. of the %harma. that all the conditions of heart which are evil and not ood. said to the Blessed -ne? <I have heard. Simha. is speakin truly of me0 on the other hand. and of the San ha.action. *ord to visit the samana 8otama)< Nataputta said? <Why should you. the (oly -ne) I will o and visit him)< Then Simha. the %harma. so that they cannot row up a ain. and of truth) I deem. by word. do those who speak thus say the truth.action0 and in this doctrine he trains his disciples)< Then the desire to o and visit the Blessed -ne. Simha.brin in about of all those conditions of heart which are evil and not ood) (owever. the eneral. of the %harma.Simha. or do they bear false witness a ainst the Blessed -ne. *ord. of lust.doin of such actions as are unri hteous.hall and spoke in many ways in praise of the Buddha. of love. either by deed. passin off a spurious %harma as thy %harma@< The Blessed -ne said <There is a way. from all those conditions of heart which are evil and not ood. the eneral thou ht? <Truly the samana 8otama must be the (oly Buddha) What are the Ni anthas to me. for he teaches annihilation and the contemptibleness of all thin s0 and in this doctrine he trains his disciples) Teachest thou the doin away of the soul and the burnin away of man6s bein @ Pray tell me. and of the San ha) Simha. and by thou ht. the Blessed -ne. Simha. Simha. went to the place where the Ni antha chief. abated) (earin a ain the praise of the Buddha. he said? <I wish. and by thou ht0 I teach the brin in about of all those conditions of heart which are ood and not evil) <I teach. there is a way in which one who says the opposite is speakin truly of me. who denies the result of actions@ The samana 8otama. unri hteous action by deed. whether they ive their consent or not@ I shall o without askin their permission to visit him. or by word. sayin that the actions of sentient bein s do not receive their reward. the doin of such actions as are ri hteous.

eneral.Blessed -ne. but he does not teach that those who o to war in a ri hteous cause after havin exhausted all means to preserve the peace are blameworthy) (e must be blamed who is the cause of war) The Tatha ata teaches a complete surrender of self. suffers his in.trodden adversary up and says to him. but be a soldier of truth and the Tatha ata will bless thee)< When the Blessed -ne had spoken thus. however. . will meet with no failure. for he has drunk the water of immortality) Stru le then. in the Blessed -ne. of others) Truth. so that he himself may be reat or powerful or rich or famous.ury not throu h the ill. to be successful. but to preserve them) (e who has con:uered self is more fit to live. does the Tatha ata declare that it is wron to o to war for the protection of our homes. lorious *ordA Thou hast revealed the truth) 8reat is the doctrine of the Blessed -ne) Thou. but he does not teach a surrender of anythin to those powers that are evil.oice at it)< The Blessed -ne continued? <The Tatha ata teaches that all warfare in which man tries to slay his brother is lamentable.ud e but on account of his evildoin ) (is own acts have brou ht upon him the in. is not tau ht to destroy the souls of men. and our property@ %oes the Tatha ata teach the doctrine of a complete self. he will ain a victory that is not a transient success. if he moderates himself and.ury to any livin bein but to be full of love and kindness) These in. the eneral. should consider that this is the fruit of his own act) #s soon as he will understand that the punishment will purify his soul. but be successful in his enterprises and his success will endure) (e who harbors in his heart love of truth will live and not die. but he who has con:uered self is the reater victor) <The doctrine of the con:uest of self. indeed. be they men or ods or the elements of nature) Stru le must be. their contents will be preserved and in the truth they will lead a life everlastin ) <(e who oeth to battle. will stand and not fall in that battle of life) (e whose intentions are ri hteousness and . will have reat reward. the (oly -ne) Thou art the teacher of mankind) Thou showest us the road of salvation. and in his doctrine. and in his brotherhood) +ay the Blessed .ury that the executer of the law inflicts) When a ma istrate punishes.bubbles. but he who stru les for ri hteousness and truth. . Simha. permit the punishment of the criminal@ and further. and am appointed by the kin to enforce his laws and to wa e his wars) %oes the Tatha ata who teaches kindness without end and compassion with all sufferers. for its fruits will remain forever) 8reat is a successful eneral. art the Buddha. our children. he will no lon er lament his fate but re. the Tatha ata. "ome now and make peace and let us be brothers. even thou h it be in a ri hteous cause. *ord. is lar e enou h to receive the yearnin s and aspirations of all selves and when the selves break like soap. for this indeed is true deliverance) (e who follows thee will not miss the li ht to enli hten his path) (e will find blessedness and peace) I take my refu e. and to ain victories than he who is the slave of self) (e whose mind is free from the illusion of self.Simha. for whosoever must be punished for the crimes which he has committed. our wives.Simha said? <-ne doubt still lurks in my mind concernin the doctrine of the Blessed -ne) Will the Blessed -ne consent to clear the cloud away so that I may understand the %harma as the Blessed -ne teaches it@< The Tatha ata havin iven his consent.surrender. for that is the destiny of warriors0 and should his fate overtake him he has no reason for complaint) But he who is victorious should remember the instability of earthly thin s) (is success may be reat. .doer to do what he pleases and yield submissively to him who threatens to take by violence what is my own@ %oes the Tatha ata maintain that all strife. but be it ever so reat the wheel of fortune may turn a ain and brin him down into the dust) (owever. for even his defeat will be a victory) Self is not a fit vessel to receive any reat success0 self is small and brittle and its contents will soon be spilt for the benefit.unctions are not contradictory. will have no reward.Simha.will of the . for all life is a stru le of some kind) But he that stru les should look to it lest he stru le in the interest of self a ainst truth and ri hteousness) <(e who stru les in the interest of self. extin uishin all hatred in his heart lifts his down. includin such warfare as is wa ed for a ri hteous cause should be forbidden@< The Buddha replied? <(e who deserves punishment must be punished. .Simha. . so that I should suffer the evil. and perhaps also for the curse. said? <8lorious *ord. yet a murderer. when put to death.ustice. Simha continued? <I am a soldier. and he who is worthy of favor must be favored) Bet at the same time he teaches to do no in. let him not harbor hatred in his breast. must be prepared to be slain by his enemies. coura eously0 and fi ht thy battles vi orously.

teaches a wron doctrine which leads to confusion and darkness) -n the other hand. *ord. that the samana 8otama denies the existence of the soul) %o they who say so speak the truth. or do they bear false witness a ainst the Blessed -ne #nd the Blessed -ne said? <There is a way in which those who say so are speakin truly of me0 on the other hand.perceived void of spirituality) The bodhi is eternal and it dominates all existence as the ood law uidin all bein s in their search for truth) It chan es brute nature into mind.oy) (e said? <I have been told. but neither is the sense. shoutin ? <Simha the eneral has become our discipleA 'or the second time. thy mind is spiritual. and there is no bein that cannot be transformed into a vessel of truth)< Next? Identity #nd Non. teaches the truth which leads to clearness and enli htenment)< The officer said? <%oes. and in the San ha0 may the Blessed -ne receive me from this day forth while my life lasts as a disciple who has taken his refu e in him)< Said the Blessed -ne? <'or a lon time. pil rima e)< #nd Simha6s heart was filled with . . Simha. what thou doest) It is becomin that persons of rank like thyself should do nothin without due consideration)< Simha6s faith in the Blessed -ne increased) (e replied? <(ad other teachers. and in his %harma. succeeded in makin me their disciple. then. there is a way in which those who say so do not speak truly of me) The Tatha ata teaches that there is no self) (e who says that the soul is his self and that the self is the thinker of our thou hts and the actor of our deeds. and in the %harma. and there was some doubt left in his heart) This man came to the Blessed -ne and said? <It is said. and says that mind exists. and in his fraternity)< Next? #ll &xistence Is Spiritual Sacred Texts Buddhism Index Previous Next ALL EXISTENCE IS SPIRITUAL T(&$& was an officer amon the retinue of Simha who had heard of the discourses of the Blessed -ne. I take my refu e in the Blessed -ne.*ord. we shall see what is seasonable) 'or the third time. *ord. *ord. I take my refu e in the Blessed -ne. offerin s have been iven to the Ni anthas in thy house) Thou shouldst therefore deem it ri ht also in the future to ive them food when they come to thee on their alms. *ord. the Tatha ata teaches that there is mind) (e who understands by soul mind.Identity Sacred Texts Buddhism Index Previous Next . *ord? 6The samana 8otama says? To me alone and to nobody else should ifts be iven) +y pupils alone and the pupils of no one else should receive offerin s)6 But the Blessed -ne exhorts me to ive also to the Ni anthas) Well.-ne receive me from this day forth while my life lasts as a disciple who has taken refu e in him)< The Blessed -ne said? <"onsider first. the Tatha ata maintain that two thin s exist@ that which we perceive with our senses and that which is mental@< Said the Blessed -ne? <I say to thee. Simha. they would carry around their banners throu h the whole city of Cesali.

9T#%#NT#.utadanta continued? <Thou believest. but there is no e o.utadanta said? <Where.< was the reply) Buddha retorted? <Then. reeted him and said? <I am told.entity transferred) The stan!a uttered by a teacher is reborn in the scholar who repeats the words) <-nly throu h i norance and delusion do men indul e in the dream that their souls are separate and self. existent entities) Thy heart. . and bein nowhere it is without reality@< <Thou dost not understand me ari ht. put thy whole will in it. but the eradication of lust will make the heart pure) Better than worshipin ods is obedience to the laws of ri hteousness)< . there is no such thin as wind)< . that bein s are reborn0 that they mi rate in the evolution of life0 and that sub.utadanta. however. had sacrificed countless victims) Now he saw the folly of atonement by blood) Not yet satisfied.< said the Blessed -ne. but to teach life. . the head of the Brahmans in the villa e of %anamati.< re.IDENTITY AND NON-IDENTITY . and thou discernest not the nature of livin and dyin ) This body will be dissolved and no amount of sacrifice will save it) Therefore.utadanta made no reply0 and the Blessed -ne asked a ain? <#nswer me. let thy mind rest in the truth0 propa ate the truth. <That Nirvana is not a place.utadanta? <Show me the truth and I shall see it) But thy doctrine is without consistency) If it were consistent.utadanta said? <I am told that thou teachest the law. bein of a reli ious disposition and anxious about his fate after death. <Now listen and answer these :uestions? Where does the wind dwell <Nowhere. existence of the soulA Thy disciples praise utter self. . is Nirvana@< <Nirvana is wherever the precepts are obeyed replied the Blessed -ne) <%o I understand thee ari ht. the #ll. self will disappear) Therefore. wouldst thou not come like a kin in all thy lory and power@< Said the Blessed -ne? <Thine eyes are holden) If the eye of thy mind were undimmed thou couldst see the lory and the power of truth)< Said .extinction as the hi hest bliss of Nirvana) If I am merely a combination of the sankharas. my existence will cease when I die) If I am merely a compound of sensations and ideas and desires. and thus thou canst not see the bliss of truth and the immortality of truth) <I say to thee? The Blessed -ne has not come to teach death. havin approached the Blessed -ne respectfully. sir. . but no transmi ration of a self) Thy thou ht.forms reappear. it would stand0 but as it is not. knowin . truth cannot be0 yet when truth comes. . that thou art the Buddha.venerable +aster. the *ord of the world) But if thou wert the Buddha.samana.ect to the law of karma we must reap what we sow) Bet thou teachest the non. .+aster. where does wisdom dwell@ Is wisdom a locality@< .Brahman. while movin in the truth is partakin of Nirvana which is life everlastin )< Then . thou art reli ious and earnest) Thou art seriously concerned about thy soul) Bet is thy work in vain because thou art lackin in the one thin that is needful) There is rebirth of character. is cleavin still to self0 thou art anxious about heaven but thou seekest the pleasures of self in heaven. and let it spread) In the truth thou shalt live forever) Self is death and truth is life) The cleavin to self is a perpetual dyin . with the teachin s of the Tatha ata. whither can I o at the dissolution of the body@< Said the Blessed -ne? <. but reverence for the ods can be shown only by sacrifices) The very nature of reli ion consists in worship and sacrifice)< Said the Buddha? <8reater than the immolation of bullocks is the sacrifice of self) (e who offers to the ods his evil desires will see the uselessness of slau hterin animals at the altar) Blood has no cleansin power. the (oly -ne.Brahman.Brahman. seek thou the life that is of the mind) Where self is. it will pass away)< The Blessed -ne replied? <The truth will never pass away)< . yet thou tearest down reli ion) Thy disciples despise rites and abandon immolation.oined the Brahman.

and. whether many years elapsed or only one second. it is not)< <Then. where is the identity of my self@< Said the Blessed -ne? <Suppose a man were to li ht a lamp0 would it burn the ni ht throu h@< <Bes.utadanta? <(ow is that@ #re not reasonin and knowled e the same@< The Blessed -ne explained the distinction by an illustration? <It is as when a man wants.< interrupted . it emits the same kind of li ht. but in another sense it is the same flame) It burns the same kind of oil. so calm. how can there be immortality@ The activity of the mind passeth. is he not the same man as thou@< <No. wisdom. when that has been done. has a lamp lit. . it mi ht do so. he said? <No. and in another sense it is different at every moment) +oreover. so the Tatha ata comes to blow over the minds of mankind with the breath of his love. and no salvation.< said . we a ree that the flame of today is in a certain sense the same as the flame of yesterday. one in the first watch and the other in the second watch)< <No. he extin uishes the lamp) But thou h the writin has been finished and the li ht has been put out the letter is still there) Thus does reasonin cease and knowled e remain0 and in the same way mental activity ceases. no enli htenment. and tryin to be exact.identity@< <No. would you call it the same if it burns a ain in the third watch@< $eplied . is it the same flame that burns in the first watch of the ni ht as in the second@< .*ord.utadanta? <In one sense it is a different flame. . . sir. filled with the same kind of oil. I do not) The same lo ic holds ood . to send a letter. so cool. and it serves the same purpose)< <Cery well said the Buddha and would you call those flames the same that have burned yesterday and are burnin now in the same lamp. so sweet.utadanta? <I feel. . sir.< su ested .utadanta continued? <Tell me.oined slowly? <No.utadanta) <In one sense it is not the same flame. sir. but our thou hts continue) $easonin ceases. sir.utadanta hesitated) (e thou ht it is the same flame. and acts like thyself. pray tell me.< replied .*ord.*ord. and also whether the lamp has been extin uished in the meantime or not)< <Well. but I cannot rasp it) 'orbear with me that I ask a ain? Tell me. if there be no atman JsoulK. are in a certain sense the same)< <Bes. suppose there is a man who feels like thyself.utadanta) Said the Blessed -ne? <Suppose the flame of the first watch had been extin uished durin the second watch.oice at the refreshin bree!e)< Said . and our thou hts are one when we have done thinkin )< Buddha replied? <-ur thinkin is one. and ets the letter written) Then. and if my soul mi replied . after havin his clerk called. if the sankharas are dissolved.*ord.utadanta) Said the Blessed -ne? <+eanest thou that there is no wisdom.< said the Brahman. illuminatin with e:ual power the same kind of rooms.utadanta) The Blessed -ne continued? <Now. but fearin the complications of a hidden meanin . my thou hts cease to be my thou hts and my soul ceases to be my soul) 8ive me an illustration.<Wisdom has no allotted dwellin . because Nirvana is not a locality@ #s a reat and mi hty wind which passeth over the world in the heat of the day. but experience.utadanta bethou ht himself and re. where. <there are two flames. no ri hteousness. so delicate0 and those tormented by fever assua e their sufferin and re. is the identity of my self) If my thou hts are propa ated. but pray. that thou proclaimest a reat doctrine. in another it is not)< The Tatha ata asked a ain? <(as the time that elapsed durin the extinction of the flame anythin to do with its identity or non.< was the reply) <Now. then. tell me. <it has not) There is a difference and an identity. but knowled e remains)< Said . illuminatin the same room@< <They may have been extin uished durin the day.utadanta) Said the Buddha? <%ost thou deny that the same lo ic holds ood for thyself that holds ood for the thin s of the world@< . durin the ni ht. and all the fruits of our acts endure)< . the flames of the same kind.< continued the Blessed -ne. thinks like thyself.

but by thy sankharas. answered Buddha. .ect to pain? they will be separated from what they love and be . an alto ether different person)< <Cery well. sufferin from the wretchedness of his condition) #s a boy he was slothful and indolent.universally0 but there is a peculiarity about my self which renders it alto ether different from everythin else and also from other selves) There may be another man who feels exactly like me.oined . and now.< re. he continued? <Thy self to which thou cleavest is a constant chan e) Bears a o thou wast a small babe0 then. for the preservation of which thou clamorest@< . . which makes of every man.utadanta) <Where is thy self@ asked the Buddha) #nd when .< said Buddha) <This is what thou desirest and this is the cleavin to self) This is thy error) #ll compound thin s are transitory? they row and they decay) #ll compound thin s are sub. then thou a reest that persons can be the same. whether identical with me or not. that of yesterday. and when he rew up he had not learned a craft to earn a livin ) Wouldst thou say his misery is not the product of his own action. and should say that the :uestioner is no lon er the same person as he who a minute after receives the answer) Now consider the continuation of thy personality. an atman. and that same person when he has finished his schoolin another@ Is it one who commits a crime. was the reply) <Then sameness is constituted by continuity only@< asked the Tatha ata) <Not only by continuity. thinks like me.utadanta. <for it is the continuation of my existence. but I am still confused)< The Tatha ata continued? <It is by a process of evolution that sankharas come to be) There is no sankhara which has sprun into bein without a radual becomin ) Thy sankharas are the product of thy deeds in former existences) The combination of thy sankharas is thy self) Wheresoever they are impressed thither thy self mi rates) In thy sankharas thou wilt continue to live and thou wilt reap in future existences the harvest sown now and in the past)< <Cerily.utadanta made no reply. because the adult is no lon er the same person as was the boy@ . I see my error. the forms of the body. which is preserved in thy karma) %ost thou call it death and annihilation.< said the Brahman) The Buddha continued? <#nd in this same sense alone art thou the same today as yesterday) Thy nature is not constituted by the matter of which thy body consists. another who is punished by havin his hands and feet cut off@< <They are the same. even thou h the lamp mi ht have been extin uished durin the second watch) Now which is thy true self. thou wast a boy0 then a youth.< he said. bred and destitute. or that of tomorrow. tell me. he would not be myself)< <True.utadanta.utadanta was bewildered) <*ord of the world. of sensations. concluded the Buddha. not others) Think of a man who is ill. in the same sense as two flames of the same kind are called the same0 and thou must reco ni!e that in this sense another man of the same character and product of the same karma is the same as thou)< <Well. of thou hts) The person is the combination of the sankharas) Wherever they are. 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.*ord. is the person who oes to school one. or life and continued life@< <I call it life and continued life. thou oest) Thus thou wilt reco ni!e in a certain sense an identity of thy self.< said . that of today. and in another sense a difference) But he who does not reco ni!e the identity should deny all identity. an e o)< <(ow is that@< asked .oined to what they abhor) #ll compound thin s lack a self.oined . but also and mainly by identity of character)< <Cery well.utadanta. this is not a fair retribution) I cannot reco ni!e the .< re. and acts like me0 suppose even he had the same name and the same kind of possessions. but I do not care for that kind of continuation) #ll I care for is the continuation of self in the other sense.utadanta. he would not be thyself) Now. I do. thou art) Whithersoever they o.ustice that others after me will reap what I am sowin now)< The Blessed -ne waited a moment and then replied? <Is all teachin in vain@ %ost thou not understand that those others are thou thyself Thou thyself wilt reap what thou sowest.

and ac:uaintances awaits) So. not if thou hidest thyself away in the clefts of the mountains. friends. I comfort others and lead them to the place of refu e) I shall fill with . the welcome of kinfolk. neither 8od nor man.<I say to thee? Not in the heavens. am a savior of others0 bein comforted.utadanta? <*et me take my refu e in the Blessed -ne. not in the midst of the sea.utadanta said? <I have faith in the lory and excellency of thy doctrines) +y eye cannot as yet endure the li ht0 but I now understand that there is no self. call me 8otama.oy all the bein s whose limbs lan uish0 I shall ive happiness to those who are dyin from distress0 I shall extend to them succor and deliverance) <I was born into the world as the kin of truth for the salvation of the world) The sub. the Teacher) #nd this is ri ht. while the life of 8otama has been extin uished) Self has disappeared and the truth has taken its abode in me) This body of mine is 8otama6s body and it will be dissolved in due time. and after its dissolution no one. the Blessed -ne can be pointed out0 for the %harma has been preached by the Blessed -ne) <Bou are my children. -ne #im Sacred Texts Buddhism Index Previous Next . in the %harma. -ne *aw. but you call me the Buddha.ect on which I meditate is truth) The practice to which I devote myself is truth) The topic of my conversation is truth) +y thou hts are always in the truth) 'or loA my self has become the truth) Whosoever comprehendeth the truth will see the Blessed -ne. however. the fruits of his ood works bid him welcome who has walked in the path of ri hteousness. when he passes over from the present life into the hereafter)< . there is immortality in truth)< Said . and in the brotherhood) #ccept me as thy disciple and let me partake of the bliss of immortality)< Next? The Buddha -mnipresent Sacred Texts Buddhism Index Previous Next THE BUDDHA OMNIPRESENT #N% the Blessed -ne thus addressed the brethren? <Those only who do not believe. and invocations are idle talk) But how shall I find the path to life everlastin @ I know all the Cedas by heart and have not found the truth)< Said the Buddha? <*earnin is a ood thin 0 but it availeth not) True wisdom can be ac:uired by practice only) Practice the truth that thy brother is the same as thou) Walk in the noble path of ri hteousness and thou wilt understand that while there is death in self. I am your father0 throu h me you have been released from your sufferin s) I myself havin reached the other shore. for the truth has been preached by the Blessed -ne)< Next? -ne &ssence. help others to cross the stream0 I myself havin attained salvation. will see 8otama a ain) But the truth remains) The Buddha will not die0 the Buddha will continue to live in the holy body of the law) <The extinction of the Blessed -ne will be by that passin away in which nothin remains that could tend to the formation of another self) Nor will it be possible to point out the Blessed -ne as bein here or there) But it will be like a flame in a reat body of bla!in fire) That flame has ceased0 it has vanished and it cannot be said that it is here or there) In the body of the %hanna. the Blessed -ne. and the truth dawns upon me) Sacrifices cannot save. for I have in this life entered Nirvana. wilt thou find a place where thou canst escape the fruit of thine evil actions) #t the same time thou art sure to receive the blessin s of thy ood actions) To the man who has lon been travelin and who returns home in safety.

shootin up and producin blossoms and their fruits in season) $ooted in one and the same soil. attained to the enli htenment of true wisdom. . and wild trees suck the water emitted from that reat cloud which is all of one essence and has been abundantly poured down0 and they will. thou art unable to uard thy ton ue from untruth. and when thou livest accordin to thy understandin . his conduct was not always marked by a love of truth. ONE AIM T(& Tatha ata addressed the venerable . that all thin s are of one essence and that there is but one law) (ence. over all rasses. others rice.assapa. <the water is defiled) Then the Blessed -ne said? <Now consider thine own case) #lthou h thou art my son. shrubs. not two or three) <#nd the Tatha ata is the same unto all bein s. . trees of various species. herbs.assapa. and the randchild of a kin . to dispel the uncertainty and doubt of his mind. there is but one Nirvana as there is but one truth. and $ahula was filled with . . . accordin to their nature.assapa. shrubs. he does not reveal himself to all alike) (e does not impart to them at once the fullness of omniscience. knows the law whose essence is salvation. the Blessed -ne asked? <Is the water now fit for drinkin @< <No.< replied the boy. the Blessed -ne asked a ain? <Is this vessel now fit for holdin water to drink@< . and yet knowin the re:uirements of every sin le bein . althou h thou art a samana who has voluntarily iven up everythin . my *ord. families of plants of different names rowin on the earth. herbs. all those families of plants and erms are :uickened by water of the same essence) <The Tatha ata. yet thin s are different accordin to the forms which they assume under different impressions) #s they form themselves so they act.. and thus defilest thou thy mind)< #nd when the water had been poured away. so they are developin accordin to one law and they are destined to one aim which is Nirvana) Nirvana comes to thee. and $ahula obeyed) When $ahula had washed the Tatha ata6s feet. differin in his attitude only in so far as all bein s are different) The Tatha ata recreates the whole world like a cloud sheddin its waters without distinction) (e has the same sentiments for the hi h as for the low. for the noble. on the mountains.assapa. however.ONE ESSENCE. but pays attention to the disposition of various bein s)< Next? The *esson 8iven To $ahula Sacred Texts Buddhism Index Previous Next THE LESSON GIVEN TO RAHULA B&'-$& $ahula. for the wise as for the i norant. as if a potter made different vessels out of the same clay) Some of these pots are to contain su ar. or in the valleys) Then.assapa. when thou understandest thorou hly.oy) The Blessed -ne ordered the boy to brin him a basin of water and to wash his feet. ONE LAW. on the hills. and he said? <#ll thin s are made of one essence. others curds and milk0 others still are vessels of impurity) There is no diversity in the clay used0 the diversity of the pots is only due to the mouldin hands of the potter who shapes them for the various uses that circumstances may re:uire) <#nd as all thin s ori inate from one essence. the son of 8otama Siddhattha and Basodhara.minded as for the immoral) <The reat cloud full of rain comes up in this wide universe coverin all countries and oceans to pour down its rain everywhere. the rasses. and the Blessed -ne sent him to a distant vihara to overn his mind and to uard his ton ue) #fter some time the Blessed -ne repaired to the place. ac:uire a proportionate development. and whose end is the peace of Nirvana) (e is the same to all. and as they act so they are) It is.

if a man declined to accept a present made to him. it is cheap. with scythes on his shoulders. the elephant was armed with sharp swords on his tusks. sayin ? <Son. and the San ha) . <the vessel. pityin his folly) When the man had finished his abuse. its loss will not amount to much)< <Now consider thine own case. art thou fit for any hi h purpose when thou hast become unclean like this vessel@< Then the Blessed -ne. and an iron ball at his tail) The elephant.<No. and re:uest thee to keep it thyself) Will it not be a source of misery to thee@ #s the echo belon s to the sound. but comes back and defiles his own person) The slanderer is like one who flin s dust at another when the wind is contrary0 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)< The abuser went away ashamed. liftin up the empty basin and whirlin it round. I will return to him the protection of my un rud in love0 the more evil comes from him. has become unclean)< #nd the Blessed -ne said? <Now consider thine own case) #lthou h thou wearest the yellow robe. the more ood shall o from me0 the fra rance of oodness always comes to me. to whom would it belon @< #nd he answered? <In that case it would belon to the man who offered it)< <+y son.seekin pride) #nd the Buddha said? <If a man foolishly does me wron . asked? <#rt thou not afraid lest it shall fall and break@< <No.ect of contempt to the wise)< $ahula was filled with shame. so misery will overtake the evil. spears on his feet. there is no loss if it be broken) (e who is iven to speakin untruths is an ob.$ahulaA if men would only uard their ton ues all would be wellA Be like the fi htin elephant who uards his trunk a ainst the arrow that strikes in the center) By love of truth the sincere escape ini:uity) *ike the elephant well subdued and :uiet. and forthwith he sanctified his life by earnest exertions) Next? The Sermon -n #buse Sacred Texts Buddhism Index Previous Next THE SERMON ON ABUSE T(& Blessed -ne observed the ways of society and noticed how much misery came from mali nity and foolish offenses done only to ratify vanity and self. too. came and abused him) The Buddha was silent.doer without fail)< The abuser made no reply. said the Blessed -ne) Thou art whirled about in endless eddies of transmi ration.< replied $ahula. and the Blessed -ne addressed him once more? <*isten.< replied $ahula. and as thy body is made of the same substance as other material thin s that will crumble to dust. my *ord. thus the man that reveres ri hteousness will endure faithfully throu hout his life)< $ahula hearin these words was filled with deep sorrow0 he never a ain ave any occasion for complaint. my *ord. but he came a ain and took refu e in the Buddha.master re. he had tau ht the elephant to keep his trunk well coiled up) But durin the battle the elephant stretched forth his trunk to sei!e a sword) (is master was fri htened and consulted with the kin . and I will tell thee a parable? There was a kin who had a very powerful elephant. the %harma. who permits the kin to mount on his trunk. and they decided that the elephant was no lon er fit to be used in battle) <. and the harmful air of evil oes to him)< # foolish man learnin that the Buddha observed the principle of reat love which commends the return of ood for evil.oiced to see the noble creature so well e:uipped. the Buddha asked him. and the shadow to the substance.< said the Buddha thou hast railed at me. but I decline to accept thy abuse. and. knowin that a sli ht wound by an arrow in the trunk would be fatal. able to cope with five hundred ordinary elephants) When oin to war. and Buddha continued? <# wicked man who reproaches a virtuous one is like one who looks up and spits at heaven0 the spittle soils not the heaven.

and havin saluted him with clasped hands they said? <. and he loses most who reedily receives without ratitude) Patience is an invulnerable armor0 wisdom is the best weapon)< The deva said? <Who is the most dan erous thief@ What is the most precious treasure@ Who is most successful in takin away by violence not only on earth.thou of reat understandin 0 speak in the midst of us. havin heard the words of the Blessed -ne. we all wish to learn0 our ears are ready to hear. inform us of the blessed %harma. and blessin s reform the whole world)< The deva. nor moisture corrode.seein . who . a celestial deva came to him in the shape of a Brahman whose countenance was bri ht and whose arments were white like snow) The deva asked :uestions which the Blessed -ne answered) The deva said? <What is the sharpest sword@ What is the deadliest poison@ What is the fiercest fire@ What is the darkest ni ht@< The Blessed -ne replied? <# word spoken in wrath is the sharpest sword0 covetousness is the deadliest poison0 passion is the fiercest fire0 i norance is the darkest ni ht)< The deva said? <Who ains the reatest benefit@ Who loses most@ Which armor is invulnerable@ What is the best weapon@< The Blessed -ne replied? <(e is the reatest ainer who to others. thou art incomparable) "ut off our doubt.seein one. as is the thousand. nor moisture. thou art our teacher. and the Buddha is the best physician)< The deva then asked and said? <Now I have only one doubt to be solved0 pray.thou who art all.Next? The Buddha $eplies To The %eva Sacred Texts Buddhism Index Previous Next THE BUDDHA REPLIES TO THE DEVA -N a certain day when the Blessed -ne dwelt at . . thou all. was full of exceedin . but also in heaven@ What is the securest treasure. and immortality is its securest treasure. trove)< The deva said? <What is attractive@ What is dis ustin @ What is the most horrible pain@ What is the reatest en. nor wind can destroy the blessin of a ood deed. but is able to reform the whole world@< The Blessed -ne replied? <Blessin A Neither fire. clear it away? What is it fire can neither burn.oy) "laspin his hands.trove@< The Blessed -ne replied? <&vil thou ht is the most dan erous thief0 virtue is the most precious treasure) The mind takes possession of everythin not only on earth. but also in heaven. the arden of #nathapindika.etavana.eyed *ord of the ods) We will ask the muni of reat understandin . he bowed down before him in reverence. nor wind crush down. .oyment@< The Blessed -ne replied? <8ood is attractive0 evil is dis ustin ) # bad conscience is the most tormentin pain0 deliverance is the hei ht of bliss)< The deva asked? <What causes ruin in the world@ What breaks off friendships@ What is the most violent fever@ Who is the best physician@< The Blessed -ne replied? <I norance causes the ruin of the world) &nvy and selfishness break off friendships) (atred is the most violent fever.+aster. and disappeared suddenly from the presence of the Buddha) Next? Words -f Instruction Sacred Texts Buddhism Index Previous Next WORDS OF INSTRUCTION T(& bhikkhus came to the Blessed -ne.

. firm. then.noble sa e. truthful) #doration be to thee. and supplications have no effect. is blessed and of a firm mind? (ow does a bhikkhu wander ri htly in the world. adoration be to thee. seein the way that leads to Nirvana0 he who is not a partisan0 he who is pure and virtuous. &nli htened -ne. it is so? whichever bhikkhu lives in this way. THE UNBOUNDED LIGHT -N& of the disciples came to the Blessed -ne with a tremblin heart and his mind full of doubt) #nd he asked the Blessed -ne? <. conscientious and entle. but this treasure of virtuous acts he takes with him) *et the wise do ood deeds0 they are a treasure that can never be lost)< Then the bhikkhus praised the wisdom of the Tatha ata? <Thou hast passed beyond pain0 thou art holy. is subdued.thou best of bein s0 in the world of men and ods there is none e:ual to thee) Thou art the Buddha. The 9nbounded *i ht Sacred Texts Buddhism Index Previous Next AMITABHA. such a one will wander ri htly in the world)< The Blessed -ne said? <Whatever is to be done by him who aspires to attain the tran:uility of Nirvana let him be able and upri ht.seein one0 surely thou art a reat thinker.has crossed the stream. for they are empty words)< . subdued. let him stand fast in the %harma. thou htful. he will command the %hartna) Such a one will wander ri htly in the world) (e whose lusts have been destroyed. thou art a novice amon the novices. subdued and havin overcome all bonds. and no thief can steal it) # man. there is no obstacle for thee) #ll thy troubles are scattered and cut off0 thou art calm. thou art the +aster. . the source of innumerable miracles@< #nd the Blessed -ne. havin con:uered existence.control. is hid secure and cannot pass away) it is never ained by despoilin or wron in others. and thou art swimmin on the surface of samsara) (ow lon will it take thee to rasp the truth@ Thou hast not understood the words of the Tatha ata) The law of karma is unbreakable. said? <. and let him spend his time in ponderin on the well.savaka.Bha avat. thou hast carried us across our doubt) Because thou sawest our lon in and carriedst us across our doubt.spoken truths of the %harma) <# treasure that is laid up in a deep pit profits nothin and may easily be lost) The real treasure that is laid up throu h charity and piety. our *ord and +aster. . thou art the muni that con:uers +ara0 after havin cut off desire thou hast crossed over and carriest this eneration to the other shore)< Next? #mitabha. thou hast cleared away.thou clearly. temperance. let him know how to in:uire into the %harma. seein the anxiety of a truth seekin mind. or deeds of merit. . and of reat understandin ) . when he dies. one to the other shore. must leave the fleetin wealth of the world. in what way do we ive up the pleasures of the world.thou who puttest an end to pain. let him deli ht in the %harma. adoration be to thee. self.Buddha. and has removed the veil from his eyes) Such a one will wander ri htly in the world)< Said the bhikkhus? <"ertainly. the infinite li ht of revelation. who hast attained the hi hest ood in the ways of wisdom) The doubt we had before. and of a firm mind) Such a one will wander ri htly in the world) 'aithful is he who is possessed of knowled e. .muni. perfectly enli htened. perfectly happy. let him not raise any dispute that pollutes the %harma. and not proud) *et a man6s pleasure be the %harma. if thou forbiddest us to work miracles and to attain the supernatural@ Is not #mitabha. who is free from pride. we consider thee one that has destroyed his passions) Thou art lorious. who has overcome all the ways of passion. after havin one out from his house and driven away desire@< The Buddha said? <*et the bhikkhu subdue his passion for human and celestial pleasures.

<is beautiful0 yet it is insufficient and does little . there is boundless li ht and inexhaustible life)< <I understand. the same happiness)< Said the disciple? <Teach me. ex:uisitely adorned with old and silver and precious ems) There are pure waters with olden sands.ustice to the lory of the pure land) The worldly can speak of it in a worldly way only0 they use worldly similes and worldly words) But the pure land in which the pure live is more beautiful than thou canst say or ima ine) (owever. and there will be perfect tran:uility)< <In truth. is the source of wisdom.Said the disciple? <Sayest thou there are no miraculous and wonderful thin s@< The Blessed -ne replied? <Is it not a wonderful thin . of Buddhahood) The deeds of sorcerers and miracle. with a company of saintly followers. the Buddha.< the Buddha continued. vividly representin in thine ima ination their sorrows and anxieties so as to arouse a deep compassion for them in thy soul) <The third meditation is the meditation of . the meditations to which I must devote myself in order to let my mind enter into the paradise of the pure land)< Buddha said? <There are five meditations) The first meditation is the meditation of love in which thou must so ad. look for it where he who enli htens the world resides) The sun sinks down and leaves us in utter darkness. will stand before him. . is the promise of the happy re ion vain talk and a myth@< <What is this promise@< asked the Buddha0 and the disciple replied? <There is in the west a paradise called the Pure *and.< said the Buddha. in which thou thinkest of all bein s in distress. the Tatha ata lives in the pure land of eternal bliss even now while he is still in the body) The Tatha ata preaches the law of reli ion unto thee and unto the whole world.< said the savaka that the story of the Western Paradise is not literally true)< <Thy description of paradise.ust thy heart that thou lon est for the weal and welfare of all bein s. that by attainin true enli htenment he will find the path of truth and abandon the evil ways of selfishness@ The bhikkhu who renounces the transient pleasures of the world for the eternal bliss of holiness. that a man who commits wron can become a saint.oy in which thou thinkest of the prosperity of others and re. mysterious and miraculous to the worldlin . and the brotherhood) No evil birth is possible there. and +ara. so that thou and thy brethren may attain the same peace. the evil one. and flowers rain down three times a day) There are sin in birds whose harmonious notes proclaim the praises of reli ion. buries our bodies in the rave) Sunset is nevertheless no extinction. remembrance arises of the Buddha. surrounded by pleasant walks and covered with lar e lotus flowers) 1oyous music is heard. meteors. and when death draws ni h. of virtue.< continued the savaka. and si ns are thin s abolished0 he is free from all their evils) #mitabha. thou h despised by the world. dreams. more mysterious. the repetition of the name #mitabha 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 ri hteousness) (e only can reach the happy land whose soul is filled with the infinite li ht of truth) (e only can live and breathe in the spiritual atmosphere of the Western Paradise who has attained enli htenment) I say to thee. the law. and where we ima ine we see extinction. more miraculous than #mitabha@< <But.mon ers are frauds. and in the minds of those who listen to their sweet sounds.will towards it) That mendicant does ri ht to whom omens.*ord. <there is such a happy paradise) But the country is spiritual and it is accessible only to those that are spiritual) Thou sayest it lies in the west) This means. includin the happiness of thine enemies) <The second meditation is the meditation of pity. but what is more wondrous.oicin s) .oicest with their re. +aster. the shades of ni ht steal over us. yet cherishes no ill. the unbounded li ht. and even the name of hell is unknown) (e who fervently and with a pious mind repeats the words 6#mitabha Buddha6 will be transported to the happy re ion of this pure land. performs the only miracle that can truly be called a miracle) # holy man chan es the curses of karma into blessin s) But the desire to perform miracles arises either from covetousness or from vanity) The mendicant does ri ht who does not think? <People should salute me0 who.

my son. teach me the Iddhipada)< The Blessed -ne said? <There are four means by which Iddhi is ac:uired? Prevent bad :ualities from arisin ) Put away bad :ualities which have arisen) Produce oodness that does not yet exist) Increase oodness which already exists).Blessed -ne. looked into the heart of his disciple and saw still some doubts and anxieties) #nd the Blessed -ne said? <#sk me. and persevere in the search) In the end thou wilt find the truth)< Next? The Teacher 9nknown Sacred Texts Buddhism Index Previous Next .Blessed -ne. for I have faith without understandin and I am seekin the truth) .Tatha ata.pada. but ivin up the idea of self relies with his whole heart upon #mitabha. so as to know former states of existence0 the faculty of readin the thou hts of others0 and the knowled e of comprehendin the finality of the stream of life)< #nd the Blessed -ne replied? <These are wondrous thin s0 but verily. whenever he pleases. ac:uire the talents of supernatural wisdom called #bhinnas and the supernatural powers called Iddhi@ Show me the Iddhi. knowin its exact meanin and import@ (ow much more does the Tatha ata understand the nature of thin s0 he looks into the hearts of men and reads their thou hts) (e knows the evolution of bein s and foresees their ends)< Said the disciple? <Then the Tatha ata teaches that man can attain throu h the 1hanas the bliss of #bhinna)< #nd the Blessed -ne asked in reply? <Which are the 1hanas throu h which man reaches #bhinna@< The disciple replied? <There are four 1hanas) The first 1hana is seclusion in which one must free his mind from sensuality0 the second 1hana is a tran:uility of mind full of .Search with sincerity. my son. leaves. in which thou risest above love and hate. every man can attain them) "onsider the abilities of thine own mind0 thou wert born about two hundred lea ues from here and canst thou not in thy thou ht. any plant with its roots.< en.<The fourth meditation is the meditation on impurity. and re ardest thine own fate with impartial calmness and perfect tran:uility) <# true follower of the Tatha ata founds not his trust upon austerities or rituals. . by sanctifyin himself. wealth and want. which is the unbounded li ht of truth)< The Blessed -ne after havin explained his doctrine of #mitabha. tyranny and thraldom. the effects of wron s and evils) (ow trivial is often the pleasure of the moment and how fatal are its conse:uencesA <The fifth meditation is the meditation on serenity. the fixity of mind which enraptures the soul) #nd the Blessed -ne said? <Which are the #bhinnas@< The disciple replied? <There are six #bhinnas? The celestial eye0 the celestial ear0 the body at will or the power of transformation0 the knowled e of the destiny of former dwellin s. in an instant travel to thy native place and remember the details of thy father6s home@ Seest thou not with thy mind eye the roots of the tree which is shaken by the wind without bein overthrown@ %oes not the collector of herbs see in his mental vision. its stern. . the :uestions which wei h upon thy soul)< The disciple said? <"an a humble monk. in which thou considerest the evil conse:uences of corruption. and even the uses to which it can be applied@ "annot the man who understands lan ua es recall to his mind any word whenever he pleases. the immeasurable li ht which makes him who receives it a Buddha. the path to the hi hest wisdom) -pen to me the 1hanas which are the means of ac:uirin samadhi.oy and ladness0 the third 1hana is a takin deli ht in thin s spiritual0 the fourth 1hana is a state of perfect purity and peace in which the mind is above all ladness and rief)< <8ood.oined the Blessed -ne) <Be sober and abandon wron practices which serve only to stultify the mind)< Said the disciple? <'orbear with me. its fruits. my *ord and +aster.

:uickened. before I seated myself. the taste of salt. reat and small) +y doctrine is like unto the heavens. havin the same ei ht wonderful :ualities) Both the ocean and my doctrine become radually deeper) Both preserve their identity under all chan es) Both cast out dead bodies upon the dry land) #s the reat rivers. of bhikkhus. boys and irls. the flavor of emancipation) Both the ocean and the %harma are full of ems and pearls and . and laddened them with reli ious discourse. and laddened them) <+y doctrine is like the ocean. even when I vanished away)< Next? Parables / Stories Sacred Texts Buddhism Index Previous Next PARABLES & STORIES T(& Blessed -ne thou ht? <I have tau ht the truth which is excellent in the be innin . I would vanish away) But they knew me not. the people cannot understand it) I must speak to them in their own lan ua e) I must adapt my thou hts to their thou hts) They are like unto children. and both afford a dwellin . so my doctrine has only one flavor.THE TEACHER UNKNOWN T(& Blessed -ne said to #nanda? <There are various kinds of assemblies.#nanda0 assemblies of nobles. excellent in the middle. and love to hear tales) Therefore.ewels. the powerful and the lowly) <But when I spoke. when fallin into the main. in color like unto the color of my audience. . and havin one to the mountain she beheld hermits . rich and poor) +y doctrine is like unto water which cleanses all without distinction) +y doctrine is like unto fire which consumes all thin s that exist between heaven and earth. I will tell them stories to explain the lory of the %harma) If they cannot rasp the truth in the abstract ar uments by which I have reached it. :uickened. of householders. AND THE THREE MERCHANTS T(&$& was once a lone widow who was very destitute. yet it neither increases nor decreases) #s the reat ocean has only one taste. of Brahmans. they may nevertheless come to understand it. a man or a od@6 Then havin instructed. they knew me not and would say. havin renounced their linea e and entered the San ha. yet is it never overflowin and never emptied? so the %harma is embraced by many millions of for mi hty bein s) These are the ei ht wonderful :ualities in which my doctrine resembles the ocean) <+y doctrine is pure and it makes no discrimination between noble and i noble. 6Who may this be who thus speaks. #nd The Three +erchants Sacred Texts Buddhism Index Previous Next THE WIDOW'S MITE. and of other bein s) When I used to enter an assembly. for men and women. if it is illustrated in parables) Next? The Widow6s +ite. I always became. and in voice like unto their voice) I spoke to them in their lan ua e and then with reli ious discourse I instructed. become brethren and are reckoned the sons of Sakyamuni) The ocean is the oal of all streams and of the rain from the clouds. so all the castes. lose their names and are thenceforth reckoned as the reat ocean. ample room for the reception of all. for there is room in it. and excellent in the end0 it is lorious in its spirit and lorious in its letter) But simple as it is.

burst forth with full voice in a canto) (e raised his ri ht hand and said.< and the four simples are the four noble truths) .oy. and said. and utterin praises. disre ardin the rich ifts of others and beholdin the deep faith dwellin in the heart of this poor widow. like unto one who is born a ain as a man) Those who throu h the exercise of various virtues become pious householders will be born a ain as men. <are illusions) If colors existed I should be able to touch them) They have no substance and are not real) &verythin real has wei ht. I have nothin to offer)< (avin spoken thus and havin searched herself in vain for somethin to ive. excellent man attains in heaven to the lorious state of the ods)< Next? The +an Born Blind Sacred Texts Buddhism Index Previous Next THE MAN BORN BLIND T(&$& was a man born blind. <$everend priests attendA< and then he proceeded? <The poor coppers of this widow To all purpose are more worth Than all the treasures of the oceans #nd the wealth of the broad earth) <#s an act of pure devotion She has done a pious deed0 She has attained salvation. bri ht or somber) There is no sun. the cataract is the illusion of the thou ht <I am.heap two coppers. and the third one came home after havin lost his wealth) What is true in common life applies also to reli ion) <The wealth is the state a man has reached. but I feel no wei ht where you see colors)< # physician was called to see the blind man) (e mixed four simples. holy priestsA but while others ive precious thin s such as the ocean caves produce. so takin these she offered them forthwith as a ift to the priesthood in charity) The superior of the priests. and he expounded this truth in a parable? <Three merchants set out on their travels each with his wealth0 one of them ained much. for all bein s will reap the fruit of their actions) But he who increases his wealth is like unto one who practices eminent virtues) The virtuous. but he clun to his opinion? <What you say that you see.holdin a reli ious assembly) Then the woman was filled with . as a deni!en of hell or as an animal) These are the courses that are open to the sinner) <(e who brin s back his wealth. and wishin the priesthood to esteem ri htly her reli ious merit. Bein free from selfish reed)< The woman was mi htily stren thened in her mind by this thou ht. It is even as the Teacher says? what I have done is as much as if a rich man were to ive up all his wealth)< #nd the Teacher said? <%oin ood deeds is like hoardin up treasures. and his eyes ac:uired the faculty of si ht) The Tatha ata is the physician. said.< he ob. and when he applied them to the cataract of the blind man the ray film melted. the ain is heaven0 the loss of his wealth means that a man will be reborn in a lower state.ected. no moon. It is well. she recollected that some time before she had found in a dun . and he said? <I do not believe in the world of li ht and appearance) There are no colors. a saint who could read the hearts of men. no stars) No one has witnessed these thin s)< (is friends remonstrated with him. the second returned with his wealth.

<I must have evoked the suspicion of a powerful man. and he will throw me into prison)< 'ull of apprehension he made his escape before he had seen his father) Then the father sent messen ers out after his son. and ordered some of his servants to call him) When the son saw the place to which he was conducted.Next? The *ost Son Sacred Texts Buddhism Index Previous Next THE LOST SON T(&$& was a householder6s son who went away into a distant country. as a fish) The fish could be seen swimmin lustily in the river. 6this indeed is the bitter fruit of my folly. and while the father accumulated immeasurable riches. and he appointed a laborer of his son6s rank and education to employ the lad as a helpmate on the estate) #nd the son was pleased with his new situation) 'rom the window of his palace the father watched the boy. and. and unless thou learnest to con:uer thy sensual desire. blinded by love. but henceforth avoid the evil of lust)6 With these words he threw the fish into the water) <+ake the best of the time of race that is offered to thee in thy present existence. the son became miserably poor) #nd the son while searchin for food and clothin happened to come to the country in which his father lived) The father saw him in his wretchedness. and slippin around escaped the dan er0 but he. sayin . took pity on him) (e bou ht the poor creature and said to him? 6+y ood fish. he thou ht.oy at meetin his father) 1ust so little by little. suddenly perceived the meshes of a net. thou wilt in this life be ruined throu h thy folly) <*isten to a story of another existence of thine. resolvin to leave the -rder.6 would surely have died if the Bodhisattva had not chanced to come by. he came to the Blessed -ne to ask him for a release from the vows) #nd the Blessed -ne said to the bhikkhu? <Take heed. understandin the lan ua e of the fish. will lead thee to destruction)< Next? The "ruel "rane -utwitted Sacred Texts Buddhism Index Previous Next . shot ea erly after her and fell strai ht into the mouth of the net) The fisherman pulled the net up. lest thou fall a prey to the passions of thy mis uided heart) 'or I see that in former existences. and the fish. had I not cau ht si ht of thee this day. thou hast suffered much from the evil conse:uences of lust. he summoned his son and called to ether all his servants. playin with his mate) She. he promoted him hi her and hi her) #fter some time. who complained bitterly of his sad fate. who was cau ht and brou ht back in spite of his cries and lamentations) Thereupon the father ordered his servants to deal tenderly with his son. and fear the dart of passion which. and when he saw that he was honest and industrious. and made the secret known to them) Then the poor man was exceedin ly lad and he was full of . my son. thou wouldst have lost thy life) I shall save thee. if thou uard not thy senses. for he was ra ed and brutali!ed by poverty. movin in front. must the minds of men be trained for hi her truths) Next? The 8iddy 'ish Sacred Texts Buddhism Index Previous Next THE GIDDY FISH T(&$& was a bhikkhu who had reat difficulty in keepin his senses and passions under control0 so.

# T#I*-$ who used to make robes for the brotherhood was wont to cheat his customers, and thus prided himself on bein smarter than other men) But once, on enterin upon an important business transaction with a stran er, he met his master in the way of cheatin , and suffered a heavy loss) The Blessed -ne said? <This is not an isolated incident in the reedy tailor6s fate0 in other incarnations he suffered similar losses, and by tryin to dupe others ultimately ruined himself) This same reedy character lived many enerations a o as a crane near a pond, and when the dry season set in he said to the fishes with a bland voice? care 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 drou ht@6 6Bes, indeed6 said the fishes what should we do@6 $eplied the crane? 6I know a fine, lar e lake, which never becomes dry) Would you not like me to carry you there in my beak@6 When the fishes be an to distrust the honesty of the crane, he proposed to have one of them sent over to the lake to see it0 and a bi carp at last decided to take the risk for the sake of the others, and the crane carried him to a beautiful lake and brou ht him back in safety) Then all doubt vanished, and the fishes ained confidence in the crane, and now the crane took them one by one out of the pond and devoured them on a bi varana;tree) <There was also a lobster in the pond, and when the crane wanted to eat him too, he said? 6I have taken all the fishes away and put them in a fine, lar e lake) "ome alon ) I shall take thee, tooA6 6But how wilt thou hold me to carry me alon @6 asked the lobster) 6I shall take hold of thee with my beak, said the crane) 6Thou wilt let me fall if thou carry me like that) I will not o with theeA6 replied the lobster) 6Thou needst not fear,6 re.oined the crane0 6I shall hold thee :uite ti ht all the way)6 <Then said the lobster to himself? 6If this crane once ets hold of a fish, he will certainly never let him o in a lakeA Now if he should really put me into the lake it would be splendid0 but if he does not, then I will cut his throat and kill himA6 So he said to the crane? 6*ook here, friend, thou wilt not be able to hold me ti ht enou h0 but we lobsters have a famous rip) If thou wilt let me catch hold of thee round the neck with my claws, I shall be lad to o with thee)6 <The crane did not see that the lobster was tryin to outwit him, and a reed) So the lobster cau ht hold of his neck with his claws as securely as with a pair of blacksmith6s pincers, and called out? 6$eady, ready, oA6 crane took him and showed him the lake, and then turned off toward the varana;tree) 6+y dear uncleA6 cried the lobster, <The lake lies that way, but thou art takin me this other way)6 #nswered the crane? 6Thinkest so@ #m I thy dear uncle@ Thou meanest me to understand, I suppose, that I am thy slave, who has to lift thee up and carry thee about with him, where thou pleasestA Now cast thine eye upon that heap of fish;bones at the root of yonder varana;tree) 1ust as I have eaten those fish, every one of them, .ust so will I devour thee alsoA6 <6#hA those fishes ot eaten throu h their own stupidity, answered the lobster, 6but I am not oin to let thee kill me) -n the contrary, it is thou that I am oin to destroy) 'or thou, in thy folly, hast not seen that I have outwitted thee) If we die, we both die to ether0 for I will cut off this head of thine and cast it to the roundA6 So sayin , he ave the crane6s neck a pinch with his claws as with a vise) <Then aspin , and with tears tricklin from his eyes, and tremblin with the fear of death, the crane besou ht the lobster, sayin ? 6-, my *ordA Indeed I did not intend to eat thee) 8rant me my lifeA6 6Cery wellA fly down and put me into the lake,6 replied the lobster) #nd the crane turned round and stepped down into the lake, to place the lobster on the mud at its ed e) Then the lobster cut the crane6s neck throu h as clean as one would cut a lotus;stalk with a huntin ;knife, and then entered the waterA< When the Teacher had finished this discourse, he added? <Not now only was this man outwitted in this way, but in other existences, too, by his own intri ues)<

Next? 'our ,inds -f +erit
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T(&$& was a rich man who used to invite all the Brahmans of the nei hborhood to his house, and, ivin them rich ifts, offered reat sacrifices to the ods) But the Blessed -ne said? <If a man each month repeat a thousand sacrifices and ive offerin s without ceasin , he is not e:ual to him who but for one moment fixes his mind upon ri hteousness)< The Buddha continued? <There are four kinds of offerin ? first, when the ifts are lar e and the merit small0 secondly, when the ifts are small and the merit small0 thirdly, when the ifts are small and the merit lar e0 and fourthly, when the ifts are lar e and the merit is also lar e) <The first is the case of the deluded man who takes away life for the purpose of sacrificin to the ods, accompanied by carousin and feastin ) (ere the ifts are reat, but the merit is small indeed) Next, the ifts are small and the merit is also small, when from covetousness and an evil heart a man keeps to himself a part of that which he intends to offer) <The merit is reat, however, while the ift is small, when a man makes his offerin from love and with a desire to row in wisdom and in kindness) #nd lastly, the ift is lar e and the merit is lar e, when a wealthy man, in an unselfish spirit and with the wisdom of a Buddha, ives donations and founds institutions for the best of mankind to enli hten the minds of his fellow;men and to administer unto their needs)<

Next? The *i ht -f The World
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T(&$& was a certain Brahman in ,osambi, a wran ler and well versed in the Cedas) #s he found no one whom he re arded his e:ual in debate he used to carry a li hted torch in his hand, and when asked for the reason of his stran e conduct, he replied? 6The world is so dark that I carry this torch to li ht it up, as far as I can)< # samana sittin in the market;place heard these words and said? <+y friend, if thine eyes are blind to the si ht of the omnipresent li ht of the day, do not call the world dark) Thy torch adds nothin to the lory of the sun and thy intention to illumine the minds of others is as futile as it is arro ant)< Whereupon the Brahman asked? <Where is the sun of which thou speakest@< #nd the samana replied? <The wisdom of the Tatha ata is the sun of the mind) (is radiancy is lorious by day and ni ht, and he whose faith is stron will not lack li ht on the path to Nirvana where he will inherit bliss everlastin )<

Next? *uxurious *ivin
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W(I*& the Buddha was preachin his doctrine for the conversion of the world in the nei hborhood of Savatthi, a man of reat wealth who suffered from many ailments came to him with clasped hands and said? <World;honored Buddha, pardon me for my want of respect in not salutin thee as I ou ht but I suffer reatly from obesity, excessive drowsiness, and other complaints, so that I cannot move without pain)<

The Tatha ata, seein the luxuries with which the man was surrounded asked him? <(ast thou a desire to know the cause of thy ailments@< #nd when the wealthy man expressed his willin ness to learn, the Blessed -ne said? <There are five thin s which produce the condition of which thou complainest? opulent dinners, love of sleep, hankerin after pleasure, thou htlessness, and lack of occupation) &xercise 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 followin this advice thou wilt prolon thy life)< The rich man remembered the words of the Buddha and after some time havin recovered his li htness of body and youthful buoyancy returned to the World;honored -ne and, comin afoot without horses and attendants, said to him? <+aster, thou hast cured my bodily ailments0 I come now to seek enli htenment of my mind)< #nd the Blessed -ne said? <The worldlin nourishes his body, but the wise man nourishes his mind) (e who indul es in the satisfaction of his appetites works his own destruction0 but he who walks in the path will have both the salvation from evil and a prolon ation of life)<

Next? The "ommunication -f Bliss
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#NN#B(#$#, the slave of Sumana, havin .ust cut the rass on the meadow, saw a samana with his bowl be in for food) Throwin down his bundle of hay he ran into the house and returned with the rice that had been provided for his own food) The samana ate the rice and laddened him with words of reli ious comfort) The dau hter of Sumana havin observed the scene from a window called out? <8oodA #nnabhara, oodA Cery oodA< Sumana hearin these words in:uired what she meant, and on bein informed about #nnabhara6s 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 offerin ) <+y lord, said #nnabhara, let me first ask the venerable man)< #nd approachin the samana, he said? <+y master has asked me to share with him the bliss of the offerin I made thee of my allowance of rice) Is it ri ht that I should divide it with him@< The samana replied in a parable) (e said? <In a villa e of one hundred houses a sin le li ht was burnin ) Then a nei hbor came with his lamp and lit it0 and in this same way the li ht was communicated from house to house and the bri htness in the villa e was increased) Thus the li ht of reli ion may be diffused without stintin him who communicates it) *et the bliss of thy offerin also be diffused) %ivide it)< #nnabhara returned to his master6s house and said to him? <I present thee, my lord, with a share of the bliss of my offerin ) %ei n to accept it)< Sumana accepted it and offered his slave a sum of money, but #nnabhara replied? <Not so, my lord0 if I accept thy money it would appear as if I sold thee my share) Bliss cannot be sold0 I be thou wilt accept it as a ift)< The master replied? <Brother #nnabhara, from this day forth thou shalt be free) *ive with me as my friend and accept this present as a token of my respect)<

Next? The *istless 'ool
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T(&$& was a rich Brahman, well advanced in years, who, unmindful of the impermanence of earthly thin s

so that no man could walk on it) Those. livin under a vow to complete a meditation in solitude. and traveled durin the ni ht) #nd at daybreak they formed an encampment and spread an awnin over it. and he brou ht the caravan safe to the other side by his knowled e of the stars) .Blessed -ne I was the reply) The +aster said? <This present life of thine is a time of race) If thou fail now to reach the happy state thou wilt have to suffer remorse in future existences) (ow is it. for the instruction of those who were ready.pilot had to be chosen. therefore. full of ener y and !eal for the truth. has abandoned the endeavor to accomplish the aim of a member of the order. when Brahmadatta was rei nin in .mendicants. takin their meals early. who had to travel over it took wood. and he sent #nanda to the rich Brahman to preach to him the four noble truths and the ei htfold path of salvation) The Brahman showed #nanda his house and explained to him the purpose of its numerous chambers. havin taken the vows of sanctifyin a faith. had built himself a lar e house) The Buddha wondered why a man so near to death had built a mansion with so many apartments. understands nothin of the true doctrine. and when the round had become cool they yoked their oxen and went on) The travelin was like a voya e over the sea? a desert. after takin a vow. riches. in former states of existence thou wert full of determination) By thy ener y alone the men and bullocks of five hundred wa ons obtained water in the sandy desert. they passed the day lyin in the shade) #t sunset they fla ed in a moment of weakness) (e said to himself? <The Teacher said there are several kinds of men0 I must belon 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 hermit6s life if I cannot by constant endeavor attain the insi ht of meditation to which I have devoted myself@< #nd he left the solitude and returned to the 1etavana) When the brethren saw him they said to him? <Thou hast done wron . but they know nothin of the chan es of the future)< Scarcely had #nanda left.asi. that you have brou ht this brother here a ainst his will) What has he done@< <*ord. and unmindful of the advice of ood counselors is unable to deliver himself)< Next? $escue In The %esert Sacred Texts Buddhism Index Previous Next RESCUE IN THE DESERT T(&$& was a disciple of the Blessed -ne.and anticipatin a lon life. he went about traffickin with five hundred carts) -ne day he arrived at a sandy desert many lea ues across) The sand in that desert was so fine that when taken in the closed fist it could not be kept in the hand) #fter the sun had risen it became as hot as a mass of burnin embers. who. . the Bodhisattva was born in a merchant6s family0 and when he rew up. to learn? <# fool.mendicantsA< said the Blessed -ne0 and havin thus excited their attention. and has come back to us)< Then the Teacher said to him? Is it true that thou hast iven up tryin @< <It is true. that thou hast proved so irresolute@ Why. and rice in their carts. as a spoon tastes not the flavor of the soup) (e thinks of himself only.established in his resolution) But the others besou ht the Blessed -ne. this brother. 6I have children and wealth)6 (e who says so is not even master of himself0 how can he claim possession of children. . then. and were saved) (ow is it that thou now ivest up@< By these few words that brother was re. thou h he live in the company of the wise. but to the instruction of the Buddha6s teachin s he ave no heed) #nanda said? <It is the habit of I fools to say. brother. he made manifest a thin concealed by chan e of birth) -nce upon a time. sayin ? <*ordA Tell us how this was)< <*isten. to ive up the attempt of carryin it out<0 and they took him to the +aster) When the Blessed -ne saw them he said? <I see. and oil. . when the old man was stricken with apoplexy and fell dead) The Buddha said. . and water. and. and servants@ +any are the anxieties of the worldly.

and thou h they all stood by in despair. and when he ot out he called his pa e) <+y lad.bowl. I eat)< <%ost thou profess to be a husbandman@< replied the Brahman) <Where. and after supper he directed the wa ons to be yoked. and havin plou hed and sown. and havin plou hed and sown. the future Buddha0 the pa e who at that time despaired not.ust as they stopped and were drawin up the carts in a line) Then the men cried out? <Why. rass. and o down into the pit.thanks ivin when the Blessed -ne came with his alms. <The caravan the Bodhisattva. <There must be water under that rock. but the Brahman was an ry and said? <. <If I lose heart. . he thou ht? <This could have rown only by soakin up some water which must be beneath it)< #nd he made them brin a spade and di in that spot) #nd they du sixty cubits deep) #nd when they had ot thus far. and water rose till its depth from the bottom to the brim of the well was e:ual to the hei ht of a palm. and so set out) The pilot had cushions arran ed on the foremost cart and lay down. and exertion is my drau ht. be in for food) Some of the people paid him reverence.milk.milk into a olden bowl and offered it to the Blessed -ne. and fed their oxen with it) #nd when the sun set. observin the stars. and ive the rock a ood blow)< The lad obeyed.tree) #nd they all drank of the water.Brahman. are thy bullocks@ Where is the seed and the plou h@< The Blessed -ne said? <'aith is the seed I sow? ood works are the rain that fertili!es it0 wisdom and modesty are the plou h0 my mind is the uidin . and stoopin down applied his ear to it and tested the sound of it) (e heard the sound of water ur lin beneath. I eat) If thou didst likewise. this is the very encampment we left yesterdayA We have but little wood left and our water is all oneA We are lostA< #nd unyokin the oxen and spreadin the canopy over their heads. if too.ox) This plou hin is plou hed to destroy the weeds of illusion) The harvest it yields is the immortal fruits of Nirvana. so that it no lon er blocked the stream. we shall all be lost) %o not lose heart) Take this iron hammer. it would be more fittin for thee to o to work than to be ) I plou h and sow. and he also passed away accordin to his deeds) #fter the Teacher had told the story he formed the connection by sayin in conclusion. but broke the stone. he fell asleep. and when they died they passed away accordin to their deeds) #nd the Bodhisattva ave ifts and did other virtuous acts. a wealthy Brahman farmer. and did not perceive that the oxen had turned round and taken the same road by which they had come) The oxen went on the whole ni ht throu h) Towards dawn the pilot woke up. was this brother without perseverance0 and the other men were attendants on the Buddha)< Next? The Sower Sacred Texts Buddhism Index Previous Next THE SOWER B(#$#%C#1#. wouldst have somethin to eat)< The Tatha ata answered him and said? <. they all ave up in despair) But the Bodhisattva thou ht. and ave water to the multitude. called out? <Stop the wa ons. too. stop the wa onsA< The day broke .rein0 I lay hold of the handle of the law0 earnestness is the oad I use.samana. and bathed in it) Then they cooked rice and ate it. they lay down in despondency. in one more ni ht we shall et out of the sand. thou. plou h and sow. and. if thou ivest up now. they put a fla in the well.< and descendin into the well he ot upon the stone. all these will perish. sayin ? <*et the Teacher of mankind partake of the rice.nine lea ues he thou ht.<Thus the merchant of our story crossed the desert) #nd when he had passed over fifty. and walked about while the mornin was yet cool) -n seein a tuft of kusa. and went to the place appointed) There they sold their merchandise at a ood profit and returned to their home. then. and thus all sorrow ends)< Then the Brahman poured rice. the spade of the di ers struck on a rock0 and as soon as it struck. lookin at the stars and directin the men where to drive) But worn out by want of rest durin the lon march. <Now. he went down full of determination and struck at the stone) The rock split in two and fell below. each one under his wa on) But the Bodhisattva said to himself. was celebratin his harvest.

for thou h thou art a +atan a thou wilt be a model for noblemen and noble women) Thou art of low caste. let him be known as an outcast) Not by birth does one become an outcast.oyfully and she ave #nanda to drink) #nanda thanked her and went away0 but she followed him at a distance) (avin heard that #nanda was a disciple of 8otama Sakyamuni. has evil desires. he who embraces error and is full of deceit) Whosoever is a provoker and is avaricious. so that I may see him and minister unto him. and even when powerless to resist their usurpation will with compassion pity their arro ance and supercilious demeanor) <Blessed art thou. havin been sent by the *ord on a mission. shameless.*ord help me.wretched samana0 thou art an outcast)< The Blessed -ne replied? <Who is an outcast@ #n outcast is the man who is an ry and bears hatred0 the man who is wicked and hypocritical. he asked her for water to drink) Pakati said? <Brahman.for the venerable 8otama plou hs a plou hin that bears the fruit of immortality)< Next? The -utcast Sacred Texts Buddhism Index Previous Next THE OUTCAST W(&N Bha avat dwelt at Savatthi in the 1etavana.bowl to be for food and approached the house of a Brahman priest while the fire of an offerin was bla!in upon the altar) #nd the priest said? <Stay there. the kindness thou hast seen him practice unto thee. and seein Pakati.shavelin 0 stay there. I am too humble and mean to ive thee water to drink. he went out with his alms. for I am of low caste)< #nd #nanda replied? <I ask not for caste but for water<0 and the +atan a irl6s heart leaped . and in the humility of thy station practice it unto others) Cerily there is reat merit in the enerosity of a kin when he is kind to a slave0 but there is a reater merit in the slave when he i nores the wron s which he suffers and cherishes kindness and ood. then. . not by birth does one become a Brahman0 by deeds one becomes an outcast. do not ask any service of me lest thy holiness be contaminated. passed by a well near a villa e. is envious. the favorite disciple of the Buddha. but thou understandest not thine own sentiments) It is not #nanda that thou lovest. Pakati. but his kindness) #ccept.ustice and ri hteousness and thou wilt outshine the royal lory of :ueens on the throne)< Next? The Peacemaker Sacred Texts Buddhism Index Previous Next . and let me live in the place where #nanda thy disciple dwells. . wicked. but Brahmans may learn a lesson from thee) Swerve not from the path of . a irl of the +atan a caste. and without fear to commit wron . thy heart is full of love. by deeds one becomes a Brahman)< Next? The Woman #t The Well Sacred Texts Buddhism Index Previous Next THE WOMAN AT THE WELL #N#N%#. the irl repaired to the Blessed -ne and cried? <. for I love #nanda)< The Blessed -ne understood the emotions of her heart and he said? <Pakati.will to all mankind) (e will cease to hate his oppressors.

and his enemies are those who practice in.< whereupon the fri htened kin ordered food for him) #ll the food prepared at the royal ban:uet disappeared rapidly in the do 6s .ects0 yet when the Tatha ata came into his kin dom. and for the first time in his life he be an to listen to the teachin s of ri hteousness)< (avin ended his story. and the do howled so woefully that the royal buildin s shook by the sound to their very foundations) The tyrant had the awe. think of the teachin s of the Buddha. rememberin his evil deeds. who had turned pale.< the kin s said. <has it less intrinsic value than a mound of earth@< <No. and all the royal store. <The lives of men and above all the lives of kin the Blessed -ne addressed the kin . the latter appearin as a do of enormous si!e) (unter and do entered the palace. houses were emptied. and thou mayest still learn to pacify the monster)< Next? The %espot "ured Sacred Texts Buddhism Index Previous Next . canst thou teach a lesson to the kin that will divert his mind and benefit him at the same time@< #nd the Blessed -ne said? <I shall tell thee the parable of the hun ry do ? There was a wicked tyrant0 and the od Indra. came down upon earth with the demon +atali.THE PEACEMAKER IT is reported that two kin doms were on the ver e of war for the possession of a certain embankment which was disputed by them) #nd the Buddha seein the kin s and their armies ready to fi ht. <The do is hun ry. he said? <I understand that the embankment has value for some of your people0 has it any intrinsic value aside from its service to your men@< <It has no intrinsic value whatever was the reply) The Tatha ata continued? <Now when you o to battle is it not sure that many of your men will be slain and that you yourselves. . but in vain) Then the tyrant rew desperate and asked? 6Will nothin satisfy the cravin s of that woeful beast@6 <Nothin . and said to him? <The Tatha ata can :uicken the spiritual ears of the powerful.< said Buddha.The wrath of the two monarchs abated.< replied the hunter.inspirin hunter brou ht before his throne and in:uired after the cause of the terrible bark) The hunter said. are liable to lose your lives@< #nd they said? <It is sure that many will be slain and our own lives be . the kin desired much to see him) So he went to the place where the Blessed -ne stayed and asked? <. however.kin s.Sakyamuni. and when thou. and they came to a peaceable a reement) Next? The (un ry %o Sacred Texts Buddhism Index Previous Next THE HUNGRY DOG T(&$& was a reat kin who oppressed his people and was hated by his sub.eopardi!ed)< <The blood of men. and still he howled with portentous si nificance) +ore food was sent for. are priceless)< Then the Tatha ata concluded? care you oin to stake that which is priceless a ainst that which has no intrinsic value whatever@. reat kin . hearest the do bark. was sei!ed with remorse.. assumin the shape of a hunter.ustice and oppress the poor)< The oppressor of the people. nothin except perhaps the flesh of all his enemies)6 6#nd who are his enemies@6 anxiously asked the tyrant) The hunter replied? 6The do will howl as lon as there are people hun ry in the kin dom. re:uested them to tell him the cause of their :uarrels) (avin heard the complaints on both sides.

it is the kin whom thou slayestA< But it was too lateA The executioner had done the bloody deed) The kin fell back in a swoon. his relatives and friends searched for him and found his body) Casavadatta was tried by a . and found) The merchant was arrested on the char e of stealin .you who commit murders and robberiesA The evil of self. and fell in love with Casavadatta) Seein his wealth. while his wife was consi ned to the royal harem) Brahmadatta attended the execution in person. and she sent a ain for him. and fell desperately in love with him) sent an invitation to the youn man. and out of love for her former mistress ministered to her in her a onies. THE COURTESAN T(&$& was a courtesan in +athura named Casavadatta) She happened to see 9pa utta. and one of her maids followed her. from 9pa utta)< But 9pa utta made the same eni matic reply and did not come) # few months later Casavadatta was havin a love intri ue with the chief of the artisans) But at that time a wealthy merchant came to +athura.ewel was missed. her hands and feet cut off. and condemned to have her ears and nose. and concealed his body under a dun .< said the youn man. not old.hill) When the chief of the artisans had disappeared. one of Buddha6s disciples. for such si hts were wont to ive him pleasure. she contrived the death of the chief of the artisans. but he replied? <The time has not yet arrived when 9pa utta will visit Casavadatta)< The courtesan was astonished at the reply.THE DESPOT CURED . and when he awoke a chan e had come over him) (e had ceased to be the cruel despot and henceforth led a life of holiness and rectitude) The people said that the character of the Brahman had been impressed into his mind) .ud e. and I offered thee my love) In those days I was covered with pearls and fine muslin) Now I am man led by the executioner and covered with filth and blood)< <Sister. and he ima ined he saw himself on the block) <(old. and the kin pretended to listen with reat attention to the defense. but kind to her servants.IN8 B$#(+#%#TT# happened to see a beautiful woman. executionerA< shouted Brahmadatta. conceivin a passion for her ordered a precious . and fearin the . the poor woman ordered her maid to collect and hide under a cloth her severed limbs0 and he reeted her kindly. a tall and beautiful youth. the wife of a Brahman merchant and. Brahmadatta felt the effect in his own mind. The "ourtesan Sacred Texts Buddhism Index Previous Next VASAVADATTA. and flun into a raveyard) Casavadatta had been a passionate irl. <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) I have seen with mine eyes the Tatha ata walkin upon earth and teachin men his wonderful doctrine) But thou wouldst not have listened to the words of ri hteousness while . not as they appear. for what you sow you will reap) Next? Casavadatta. but she said with petulance? <-nce this body was fra rant like the lotus. but when the doomed man looked with deep compassion at his infamous . searched for.delusion covers your eyes) If you could see thin s as they are. a flash of the Buddha6s wisdom lit up the kin 6s passion beclouded mind0 and while the executioner raised the sword for the fatal stroke.ud e. sayin ? <Casavadatta desires love.ewel secretly to be dropped into the merchant6s carria e) The . and with seemin re ret ordered the merchant to be executed. and chased away the crows) Now the time had arrived when 9pa utta decided to visit Casavadatta) When he came.uries and pain on your own selves) Bou see not that you will have to atone for your evil deeds.ealousy of her other lover. you would no lon er inflict in.

all his relatives and friends entered the house0 and althou h the hall in the house was small there was room in it for all of them) They sat down at the table and ate. the %harma. and thou didst set thy trust on the sham of thy transient charms) The charms of a lovely form are treacherous. thou wilt find that peace which thou wouldst have found in the restless world of sinful pleasures)< Casavadatta became calm and a spiritual happiness soothed the tortures of her bodily pain0 for where there is much sufferin there is also reat bliss) (avin taken refu e in the Buddha. and reco ni!ed the sweetness of a life of ri hteousness0 and they took refu e in the Buddha. for the truth is immortal)< There was no one amon the uests but was stren thened in his. proclaimin the bliss of ri hteousness? <The reatest happiness which a mortal man can ima ine is the bond of marria e that ties to ether two lovin hearts) But there is a reater happiness still? it is the embrace of truth) %eath will separate husband and wife. and :uickly lead into temptations. received them as best he could. and all thy con re ation. accordin to your desire)< While the holy men ate. and if thou wilt but listen to the doctrine of our *ord. let every one be wedded in holy love to the truth) #nd when +ara. sayin ? <&at. and the San ha. mi ht be present at the weddin )< #nd the Blessed -ne passed by his house and met him. and the host thou ht to himself? <(ow wondrous is thisA I should have had plenty for all my relatives and friends) Would that I had invited them all) all)< When this thou ht was in the host6s mind. he consented to enter) When the When the (oly -ne appeared with the retinue of his many bhikkhus. the destroyer. he will provide for her) Cerily. their children will become like their parents and will bear witness to their happiness) *et no man be sin le. the Buddha. but death will never affect him who has espoused the truth) 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 everlastin must be faithful to her so as to be like truth itself. my *ord. the Blessed -ne. whose means were limited. and there was more than enou h for all of them) The Blessed -ne was pleased to see so many uests full of ood cheer and he :uickened them and laddened them with words of truth. and the San ha) Next? In Search -f # Thief Sacred Texts Buddhism Index Previous Next . and will partake of the life everlastin . the meats and drinks remained undiminished. the %harma. the host. and she will rely upon him and revere him and minister unto him) #nd the wife who loves her husband and desires a union that shall be everlastin must be faithful to him so as to be like truth itself0 and he will place his trust in her. she died in pious submission to the punishment of her crime) Next? The +arria e. I say unto you. and when he read the silent wish in the heart of the bride room. spiritual life. comes to separate the visible forms of your bein . which have proved too stron for thee) But there is a beauty which will not fade.'east In 1ambunada Sacred Texts Buddhism Index Previous Next THE MARRIAGE-FEAST IN JAMBUNADA T(&$& was a man in 1ambunada who was to be married the next day. and he thou ht.surrounded with temptations while under the spell of passion and yearnin for worldly pleasures) Thou wouldst not have listened to the teachin s of the Tatha ata. <Would that the Buddha. you will continue to live in the truth. for thy heart was wayward.

<"an you not tell me where the residence of Bamara. when seven years old. but some four hundred miles westward lies a reat city in which many ood spirits live0 every ei hth day of the month Bama visits the place.a is@< #nd they asked him. the . all transfi ured by the peace of the blissful existence of a heavenly life) (e ran up to his boy and cried with tears runnin down his cheeks? <+y son. didst thou see the thief pass by with our oods@< #nd the Blessed -ne said? <Which is better for you. dost thou not remember me. without havin performed one ood work. the samanas said? <No mortal man can reach the place where Bama rei ns.< he said. they praised the doctrine and took refu e in the Buddha) Next? In The $ealm -f Bamara.ind sirs. and it happened that in that same rove was a party of thirty friends who were en. is now livin in paradise@< Bamara. a reli ious man and fond in his affections but without deep wisdom) (e had a son of reat promise. the kin of death. humbly to be of him that his child mi ht be allowed to return to life) (avin arrived at a reat Brahman temple the sad father went throu h certain reli ious rites and fell asleep) While wanderin on in his dream he came to a deep mountain pass where he met a number of samanas who had ac:uired supreme wisdom) <. the most lorious Buddha) The Buddha says? 6The heart of love and faith spreads as it were a beneficent shade from the world of men to the world of ods)6 This lorious utterance is like the stamp of a kin 6s seal upon a royal edict)< The happy father hastened to the place and saw his be beloved child playin with other children.IN SEARCH OF A THIEF (#CIN8 sent out his of %eath and ask him for a boon)< The Brahman re. but because he died in faith and in love to the *ord and +aster. was struck with a fatal disease and died) The unfortunate father was unable to control himself0 he threw himself upon the corpse and lay there as one dead) The relatives came and buried the dead child and when the father came to himself.delusion. and there mayst thou see him who is the . of %eath. who. meetin the Blessed -ne sittin under a tree. on hearin his re:uest.a Sacred Texts Buddhism Index Previous Next IN THE REALM OF YAMARAJA T(&$& was a Brahman. said? <Thy son now lives in the eastern arden where he is disportin himself0 o there and ask him to follow thee)< Said the happy father? <(ow does it happen that my son. he was so immoderate in his rief that he behaved like an insane person) (e no lon er ave way to tears but wandered about askin for the residence of Bamara. he said.oicin at the news went to the city and found it as the samanas had told him) (e was admitted to the dread presence of Bama. some of their oods were stolen) Then the whole party went in search of the thief and.< said the Blessed -ne <sit down and I will preach the truth to you)< #nd the whole party sat down and they listened ea erly to the words of the Blessed -ne) (avin rasped the truth. saluted him and said? <Pray. thy father who watched over thee with lovin care and tended thee in thy sickness@ $eturn home with me to the land of the livin )< But the boy. for I am free from delusion)< .a.oyin themselves with their wives0 and while they were sportin . the Blessed -ne himself wandered from place to place until he reached 9ruvela) -n his way he sat down in a rove to rest. my son. that you o in search for the thief or for yourselves@< #nd the youths cried? <In search for ourselvesA< <Well then. upbraided him for usin such stran e expressions as father and son) <In my present state.a replied? <(e has obtained celestial happiness not for performin ood deeds. <I know no such words. <8ood friend. *ord. while stru lin to o back to his playmates. why wouldst thou know@< Whereupon he told them his sad story and explained his intentions) Pityin his self.

the reat Buddha. as thou h it were a thin of the past) +en concern themselves most about that which passes away0 but the end of life :uickly comes as a burnin torrent sweepin away the transient in a moment) They are like a blind man set to look after a burnin lamp) # wise man. and the people said? <She has lost her senses) The boy is dead) #t len th . and escapes from the seethin whirlpool of sorrow) $eli ious wisdom lifts a man above the pleasures and pains of the world and ives him peace everlastin )< The Brahman asked the permission of the Blessed -ne to enter the community of his bhikkhus.honored -ne said? <Truly thou art deluded) When man dies the body is dissolved into its elements. old is no better than ashes. and seek consolation) (avin arrived at the 1etavana.isa 8otami repaired to the Buddha and cried? <*ord and +aster.isa 8otami ashes become pure old)< #nd .isa 8otami had an only son.isa 8otami met a man who replied to her re:uest? <I cannot ive thee medicine for thy child.-n this. named .seed)< #nd when the irl in her . and seein the rich man in the ba!aar. mother. and when his nei hbors asked him. ive me the medicine that will cure my boy)< The Buddha answered? <I want a handful of mustard. the Buddha)< . are at an end. sir0 who is it@< #nd the man replied? <8o to Sakyamuni. hearin of his sickness. husband. so as to ac:uire that heavenly wisdom which alone can ive comfort to an afflicted heart) Next? The +ustard Seed Sacred Texts Buddhism Index Previous Next THE MUSTARD SEED T(&$& was a rich man who found his old suddenly transformed into ashes0 and he took to his bed and refused all food) # friend. lay bare his rief. understandin the transiency of worldly relations. but I know a physician who can)< The irl said? <Pray tell me. an orphan and very poor. watchin the li hts of the city.isa 8otami took up a handful of ashes. and sat down at the wayside. askin them for medicine. the Buddha added? <The mustard. destroys the cause of rief. <Why sellest thou ashes@< he said? <I offer my oods for sale)< #fter some time a youn irl.ust as a uest who leaves his lod in has done with it. as they flickered up and were extin uished a ain) #t last the darkness of the ni ht rei ned everywhere) #nd she considered the fate of men. said? <+y lord. and loA they chan ed back into old) "onsiderin that . visited the rich man and learned the cause of his rief) #nd the friend said? <Thou didst not make ood use of thy wealth) When thou didst hoard it up it was not better than ashes) Now heed my advice) Spread mats in the ba!aar0 pile up these ashes. that their lives flicker up and are extin uished) #nd she thou ht to herself? <(ow . wife. why pilest thou thus up old and silver for sale@< #nd the rich man said? <Wilt thou please hand me that old and silver@< #nd .seed0 take itA< But when she asked %id a son or dau hter. and resolved to o to him. die in your family@< They answered her? <#las the livin are few. and he died) In her rief she carried the dead child to all her nei hbors. passed by. and the people pitied her and said? <(ere is mustard. and pretend to trade with them)< The rich man did as his friend had told him.oy promised to procure it. and when he woke from his dream he bethou ht himself of the Blessed +aster of mankind.isa 8otami had the mental eye of spiritual knowled e and saw the real worth of thin s. but the spirit is not entombed) It leads a hi her mode of life in which all the relative terms of father. the rich man ave her in marria e to his son. the Brahman departed.isa 8otami became weary and hopeless. a father or mother. . son. but the dead are many) %o not remind us of our deepest rief)< #nd there was no house but some beloved one had died in it) .seed must be taken from a house where no one has lost a child. but with . and he said? <With many.isa 8otami now went from house to house. or friend)< Poor . parent. the Brahman told his story and how his boy had refused to reco ni!e him and to o home with him) #nd the World.isa 8otami.

she took refu e in him and found comfort in the %harma. or even more. and now I am here in the bliss of the +aster6s presence)< The World. a father cannot save his son. and he be an to sink) But rousin his faith and renewin his mental effort. he will at last be separated from the company of his relatives. which is a balm that will soothe all the pains of our troubled hearts) The Buddha said? <The life of mortals in this world is troubled and brief and combined with pain) 'or there is not any means by which those that have been born can avoid dyin 0 after reachin old a e there is death0 of such a nature are livin bein s) #s ripe fruits are early in dan er of fallin . and complaint.ect to death) <-f those who. like an ox that is led to the slau hter) So the world is afflicted with death and decay. nor kinsmen their relations) +ark I while relatives are lookin on and lamentin deeply. so mortals when born are always in dan er of death) #s all earthen vessels made by the potter end in bein broken. Sariputta6s heart ave way. and leave the life of this world) (e who seeks peace should draw out the arrow of lamentation. knowin the terms of the world) In whatever manner people think a thin will come to pass.honored Buddha had left Savatthi Sariputta felt a desire to see the *ord and to hear him preach) "omin to the river where the water was deep and the current stron . he proceeded as before and reached the other bank) The people of the villa e were astonished to see Sariputta. the World. on the banks of which lay a hamlet of five hundred houses) Thinkin of the salvation of the people. depart from life. and be blessed)< Next? Walkin -n Water Sacred Texts Buddhism Index Previous Next WALKING ON WATER S-9T( of Savatthi is a reat river.honored -ne resolved to o to the villa e and preach the doctrine) (avin come to the riverside he sat down beneath a tree. and their fate after death will be accordin to their deeds) If a man live a hundred years. so is the life of mortals) Both youn and adult. therefore the wise do not rieve. . and reat is the disappointment0 see. and rief) (e who has drawn out the arrow and has become composed will obtain peace of mind0 he who has overcome all sorrow will become free from sorrow.honored -ne added? <Sariputta. one by one mortals are carried off. he said to himself? <This stream shall not prevent me) I shall o and see the Blessed -ne. yet the dead are not saved by his lamentation) People pass away. his pain will be the reater and his body will suffer) (e will make himself sick and pale. it is often different when it happens. overcome by death. such are the terms of the world) <Not from weepin nor from rievin will any one obtain peace of mind0 on the contrary. all fall into the power of death0 all are sub. they believed him not) When the world. and the villa ers seein the lory of his appearance approached him with reverence0 but when he be an to preach.isa 8otami had the dead body buried in the forest) $eturnin to the Buddha.selfish am I in my riefA %eath is common to all0 yet in this valley of desolation there is a path that leads him to immortality who has surrendered all selfishness)< Puttin away the selfishness of her affection for her child. both those who are fools and those who are wise. thou hast spoken well) 'aith like thine alone can save the world . enabled me to do so. and they asked how he could cross the stream where there was neither a brid e nor a ferry) Sariputta replied? <I lived in i norance until I heard the voice of the Buddha) #s I was anxious to hear the doctrine of salvation. and he stepped upon the water which was as firm under his feet as a slab of ranite) When he arrived at a place in the middle of the stream where the waves were hi h. I crossed the river and I walked over its troubled waters because I had faith) 'aith) nothin else.

who was un.ects all he could et0 and he ordered one of his officers to lay the lash on a man of eminence) The officer little thinkin of the pain he inflicted upon others. or falsely accuses the to administer unto the sores of the patient with his own hand. to stand up for the ri hts of orphans as well as the a ed. both the followers of the %harma and unbelievers. to nourish those in bodily affliction. however. who havin often iven offense to his brethren in the vihara was left without assistance in his distress) The eminent man. will inherit one of the ten reat calamities) But he who has learned to suffer with patience will be purified and will be the chosen instrument for the alleviation of sufferin )< The diseased bhikkhu on hearin these words turned to the Buddha. and the Buddha said? <In days one by there was a wicked kin who used to extort from his sub.honored -ne repeated these lines? <(e who inflicts pain on the entle. confessed his ill.honored -ne administered unto the sick bhikkhu daily so lon as he stayed in that place) #nd the overnor of the city came to the Buddha to do him reverence and havin heard of the service which the *ord did in the vihara asked the Blessed -ne about the previous existence of the sick monk. and thus he attains the reat oal of life as the rivers that lose themselves in the ocean)< The World. because they were no lon er willin to stand his severity. honored -ne came to the vihara in which the unfortunate man lay0 hearin of the case he ordered warm water to be prepared and went to the sick. sayin to his disciples? <The Tatha ata has come into the world to befriend the poor. to succor the unprotected. and he died miserable and full of penitence) The officer is the sick bhikkhu. obeyed0 but when the victim of the kin 6s wrath be ed for mercy. to ive si ht to the blind and enli hten the minds of the deluded. who was abandoned by all his followers.from the yawnin ulf of mi ration and enable men to walk dryshod to the other shore)< #nd the Blessed -ne ur ed to the villa ers the necessity of ever advancin in the con:uest of sorrow and of castin off all shackles so as to cross the river of worldliness and attain deliverance from death) (earin the words of the Tatha ata. and in so doin to set an example to others) This is the consummation of his work. he felt compassion and laid the whip li htly upon him) Now the kin was reborn as %evadatta.oy and believin in the doctrines of the Blessed -ne embraced the five rules and took refu e in his name) Next? The Sick Bhikkhu Sacred Texts Buddhism Index Previous Next THE SICK BHIKKHU #N old bhikkhu of a surly disposition was afflicted with a loathsome disease the si ht and smell of which was so nauseatin that no one would come near him or help him in his distress) #nd it happened that the World.ustly beaten and be ed for mercy was the Bodhisattva0 he has been reborn as the Tatha ata) It is now the lot of the Tatha ata to help the wretched officer as he had mercy on him)< #nd the World.natured temper and repented. the villa ers were filled with . and with a heart cleansed from error did reverence unto the *ord) Next? The Patient &lephant Sacred Texts Buddhism Index Previous Next .

the ro ue elephant was the one who will punish them. nor did he complain. this is not the first time that this occurrence took place0 it has happened before. but tolerated with reat forbearance the wron s he suffered) The nei hbors wondered and be an to talk about it. insulted and tormented him reatly0 they took hold of his tusks. and . thereby causin him much annoyance) The Bodhisattva. why dost thou put up with the impudence of these bad monkeys@6 #nd he asked the :uestion in a couplet as follows? <6Why do you patiently endure each freak These mischievous and selfish monkeys wreak@6 <The Bodhisattva. you shall not do evil for evil nor return hate for hate) Neither think that you can destroy wron by retaliatin evil for evil and thus increasin wron ) *eave the wicked to their fate and their evil deeds will sooner or later in one way or another brin on their own punishment)< #nd the Tatha ata repeated these stan!as? <Who harms the man who does no harm. and identified the births. and another elephant. when Brahmadatta was kin of Benares. the Bodhisattva went elsewhere.umpin on the elephant6s back.THE PATIENT ELEPHANT W(I*& the Blessed -ne was residin in the 1etavana. but the virtuous noble elephant was the Tatha ata himself in a former incarnation)< #fter this discourse one of the brethren rose and asked leave to propose a :uestion and when the permission was ranted he said? <I have heard the doctrine that wron should be met with wron and the evil doer should be checked by bein made to suffer. bein full of patience. . the Blessed -ne entered and asked <What was the topic of your conversation@< #nd they told him) Said the Blessed -ne? <The time will come when the wicked relatives will find their punishment) . 6+y lord elephant. linea e and persons. ored them with his tusk and trampled them to mincemeat under his feet)< When the +aster had ended this teachin . replied. (e will destroy them0 and I shall be free) <# few days after. If. I will tell you Bou who have left the world and have adopted this lorious faith of puttin aside selfishness. on hearin this. threw them upon the round. but his relatives were wicked and contrived a plot to rob him) -ne day they came to the householder and by worryin him with all kinds of threats took away a oodly portion of his property) (e did not o to court. for if this were not done evil would increase and ood would disappear) What shall we do@< Said the Blessed -ne? <Nay. a sava e beast. there was a householder livin in Savatthi known to all his nei hbors as patient and kind. took no notice at all of their misconduct which the monkeys repeated a ain and a ain) <-ne day the spirit that lived in the tree. sayin ? <#t that time the mischievous monkeys were the wicked relatives of the ood man. kindliness and mercy.< and he told them a world. and rumors of the affair reached the ears of the brethren in 1etavana) While the brethren discussed the occurrence in the assembly hall. and ran ed the hills and mountains. and took his food. addressed the elephant sayin . the peaks and caves of the torturous woods in the valleys) -nce as he went he saw a pleasant tree. standin upon the tree. the Bodhisattva was born in the (imalaya re ion as an elephant) (e rew up stron and bi . pulled his tail and disported themselves. I cannot endure these monkeys6 ill treatment without abusin their birth. came and stood in his place) The wicked monkeys thinkin him to be like the old one. standin under it) Then some impertinent monkeys came down out of the tree. how can I walk in the ei htfold noble path@ But these monkeys will do the same to others thinkin them to be like me) If they do it to any ro ue elephant. Tree sprite. he declared the truths.old tale? -nce upon a time. climbed upon his back and did as before) The ro ue elephant sei!ed the monkeys with his trunk. and I shall be delivered both from their annoyance and the uilt of havin done harm to others)6 Sayin this he repeated another stan!a? <If they will treat another one like me.trunk. he will punish them indeed.brethren.

revere. the Ca. .. defense and support to the holy ones. the conditions of the welfare of a community) *isten well. so lon as they respect womanhood. planned an attack on the Ca... and the Blessed -ne said to him? <(ast thou heard. #nd then he6ll be reborn in hell)< Next? The *ast %ays Sacred Texts Buddhism Index Previous Next THE LAST DAYS W(&N the Blessed -ne was residin on the mounted called Culture6s Peak.. #. and hearken unto their words0 so lon as the brethren are not under the influence of cravin . his prime mister? <I will root out the may be expected not to decline. so lon as they will continue in the ri ht path. . that were in the nei hborhood of $a.. I tau ht the Ca. - .a aha.hall and addressed them. we could expect them not to decline. earnest these conditions of hold these full and fre:uent public assemblies. and repeat it to me. and I will speak) <So lon . but to prosper) So lon as they meet to ether in concord. <-r confla ration.bhikkhus..Brahman.bhikkhus. search after truth. that the Ca. but to prosper)< Then the Blessed -ne addressed Cassakara and said? <When I stayed. Shall soon some punishment incur Which his own wickedness be ot. who rei ned in the place of Bimbisara.control..ustice0 so lon as the brethren esteem. sayin ? <I will teach you. and introduce nothin except such thin s as have been carefully tested0 so lon as their elders practice . . so I have heard)< <So lon . or loss of mind. the Blessed -ne had the brethren. near $a. so that ood and holy men shall come to them and dwell amon them in :uiet0 so lon as the brethren shall not be addicted to sloth and idleness0 so lon as the brethren shall exercise themselves in the sevenfold hi her wisdom of mental activity. and tell him my purpose) Bear carefully in mind what the Blessed -ne may say. as the brethren hold full and fre:uent assemblies. #nanda. performin all proper rites. &ither a loathsome dread disease.< said the Blessed -ne. -r wretched pain without surcease.oy. at Cesali. . they may be expected not to decline. meetin in concord. the prime minister. but to prosper)< #s soon as the kin 6s messen er had one. had reeted the Blessed -ne and delivered his messa e. <-ne of the ravest ills in life.a aha. loss of wealth0 -r of his nearest kin he shall See some one die that6s dear to him. and attendin in concord to the affairs of the San ha0 so lon as they. risin in strikes at him who strikes him not.is0 I will brin them to utter ruinA "ome now. so lon as they honor their elders. do not abro ate that which experience has proved to be ood. the venerable #nanda stood behind the Blessed -ne and fanned him. so lon the San ha may be expected to prosper) Therefore. assembled in the service. -r sad old a e. ener y. so lon as they extend the ri htful mi hty thou h they be) I will destroy the Ca. Brahman. so lon as they live up to the precepts of ri hteousness. and o to the Blessed -ne0 in:uire in my name for his health. and he said to Cassakara.atasattu kin of +a adha. but deli ht in the blessin s of reli ion.bhikkhus. that so lon as they should remain well hold full and fre:uent public assemblies@< (e replied. and support their elders. #nanda.. so lon as they remain reli ious. for the Buddhas speak nothin untrue)< When Cassakara. and e:uanimity of mind. modesty. . <*ord. <as the Ca. self.

*ord. *ord. are thy words so rand and bold@ Why burstest thou forth into such a son of ecstasy@< <. . therefore. be full of faith. and hast penetrated my mind)< <Not even that. thou hast burst forth into a son of ecstasyA Surely then thou hast known all the Blessed -nes who in the lon a es of the past have been holy Buddhas@< <Not so. and now are) I only know the linea e of the faith) 1ust as a kin . anxious to learn. thorou hly exercisin themselves in the sevenfold hi her wisdom. . to stop all stran ers and admit only friends) #nd on oin over the approaches all about the city. trainin their minds in the four kinds of mental activity. took his seat respectfully at his side. expert. and havin saluted him. . the holy Buddha of today. as re ards the hi her wisdom)< $eplied the Blessed -ne? <8rand and bold are the words of thy mouth.oints and crevices in the ramparts of that city as to know where such a small creature as a cat could et out) That mi ht well be) Bet all livin bein s of lar er si!e that entered or left the city.*ordA< <But at least then. and wise.Sariputta. nor will there be. who is reater or wiser than the Blessed -ne. would have to pass throu h that ate) Thus only is it. stron in its foundations. that is to say. puttin away all lust. afraid of sin. that I know the linea e of the faith) I know that the holy Buddhas of the past. stron in ener y. and doubt.*ordA I have not the knowled e of the hearts of all the Buddhas that have been and are to come.Sariputta.will. and full of wisdom) Next? Sariputta6s 'aith Sacred Texts Buddhism Index Previous Next SARIPUTTA'S FAITH T(& Blessed -ne proceeded with a reat company of the brethren to Nalanda0 and there he stayed in a man o rove) Now the venerable Sariputta came to the place where the Blessed -ne was. received the full fruition of &nli htenment) #nd I know that the holy Buddhas of the times to come will do the same) #nd I know that the Blessed -ne. that methinks there never has been.< replied the Blessed -ne. mi ht have a border city. ill. stron in its ramparts and with one ate only0 and the kin mi ht have a watchman there. active in mind. Sariputta. has done so now)< <8reat is thy faith.*ordA< <Thou seest then. Sariputta? verily.*ordA< said Sariputta) #nd the *ord continued? <Then thou hast perceived all the Blessed -nes who in the lon a es of the future shall be holy Buddhas@< <Not so. that thou knowest not the hearts of the holy Buddhas of the past nor the hearts of those of the future) Why. knowin all those mental faults which make men weak. . and said? <*ordA such faith have I in the Blessed -ne. nor is there now any other. thou knowest me as the holy Buddha now alive.bhikkhus. . <but take heed that it be well rounded)< Next? The Cisit To Pataliputta Sacred Texts Buddhism Index Previous Next . pride. he mi ht not be able so to observe all the . sloth. modest in heart. clever.

entered the hall. ood reports of him are spread abroad0 thirdly. or members of the order. whatever society he enters. he enters shyly and confusedly0 fourthly. they departed thence) While the Blessed -ne stayed at Pataliputta. and laddened them far into the ni ht with reli ious edification.doer. on the dissolution of the body after death. entered the hall. on the dissolution of the body after death. falls into reat poverty throu h sloth0 in the next place. si nifyin thereby that the rafts of asceticism and the audy ondolas of reli ious ceremonies were not staunch enou h to weather the storms of samsara. he is full of anxiety when he dies0 and lastly.THE VISIT TO PATALIPUTTA W(&N the Blessed -ne had stayed as lon as convenient at Nalanda.disciples of Pataliputta. facin towards the west) Then the Blessed -ne addressed the lay. with his face towards the east) The brethren. Brahmans. his mind remains in an unhappy state) Wherever his karma continues. whether of nobles.oiced and named the city. whether of Brahmans. is the ain of the well.doerA <'ivefold. that of water. while the Tatha ata can walk dry. and roused them. he went to Pataliputta. he dismissed them. and seated himself a ainst the center pillar. nobles.possession0 fourthly. he enters with confidence and self. *ordA< answered the disciples of Pataliputta. heads of houses. ac:uires property throu h his industry0 in the next place. facin the east) #nd the lay devotees of Pataliputta. the frontier town of +a adha0 and when the disciples at Pataliputta heard of his arrival. sayin .doer throu h his practice of rectitude) In the first place the well doer. he dies without anxiety0 and. sayin ? <The men who build the fortress act as if they had consulted hi her powers) 'or this city of Pataliputta will be a dwellin .house) There he washed his feet. . householders. they invited him to their villa e rest. <The 8otama 8ate)< +eanwhile the people livin on the banks of the 8an es arrived in reat numbers to pay reverence to the *ord of the world0 and many persons asked him to do them the honor to cross over in their boats) But the Blessed -ne considerin the number of the boats and their beauty did not want to show any partiality. and he said? <'ivefold . and keepin him on their ri ht hand as they passed him. and took their seats round the Blessed -ne. and by acceptin the invitation of one to offend all the others) (e therefore crossed the river without any boat. a ainst the western wall. heads of houses. is fivefold loss of the evil.householders. stron in rectitude. havin washed their feet. took his bowl and went with the brethren to the rest. they bowed to the Blessed -ne. <The ni ht is far spent. his evil repute ets noised abroad0 thirdly. his mind remains in a happy state) Wherever his karma of busy men and a center for the exchan e of all kinds of oods) But three dan ers han over Pataliputta. or samanas. ate throu h which the Buddha had one towards the river 8an es.householders.shod over the ocean of worldliness) #nd as the city ate was called after the name of the Tatha ata so the people called this passa e of the river <8otama 'ord)< Next? The +irror -f Truth Sacred Texts Buddhism Index Previous Next . devoid of rectitude. there will be sufferin and woe) This. is the fivefold ain of the well doer)< When the Blessed -ne had tau ht the disciples. there will be heavenly bliss and peace) This. the wron . . entered the hall.doer throu h his want of rectitude) In the first place. he reatly re.householders. whatever society he enters. also. that of dissension)< When the overnor heard of the prophecy of Pataliputta6s future. and took their seats opposite the Blessed -ne a ainst the eastern wall. the kin of +a adha sent a messen er to the overnor of Pataliputta to raise fortifications for the security of the town) The Blessed -ne seein the laborers at work predicted the future reatness of the place. havin also washed their feet. and risin from their seats. house) #nd the Blessed -ne robed himself.householders) It is time for you to do what ye deem most fit)< <Be it so. that of fire. . and incited them. is the loss of the wron . lastly.

either now or in a future life. to be worthy of honor. in sleepin or wakin . whilst in the world. supreme. their ri hteous acts. it is not at all stran e. or a host. virtues which make men truly free. for the benefit of the world. the 'ully. #nanda. or in any place of woe) I am converted0 I am no lon er liable to be reborn in a state of sufferin . leadin to salvation. from the lust of sensations. the . virtues which are praised by the wise. upri ht.bhikkhus. but are assured of final salvation) <When they die. of covetousness and of the e otistical cleavin to existence.ust. round of merit for the world0 to be possessed of the virtues beloved by the ood. teach thee the mirror of truth and let the faithful disciple repeat it? <6(ell is destroyed for me. and of reverence0 to be the supreme sowin . the Teacher of ods and men. and havin heard the truth still be anxious about the dead. is this mirror of truth@ It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha. passin not away. then. the eternal peace of Nirvana) +en are anxious about death and their fate after death0 but consider. and are conducive to hi h and holy thou ht) This is the mirror of truth which teaches the strai htest way to enli htenment which is the common oal of all livin creatures) (e who possesses the mirror of truth is free from fear0 he will find comfort in the tribulations of life. that a human bein should die) (owever. it is the consciousness that the disciple is possessed of faith in the order. or as hosts. are untarnished by the desire of selfish aims. unblemished. and rebirth as an animal. nothin will remain of them but their ood thou hts. in walkin or standin . and the bliss that proceeds from truth and ri hteousness) #s rivers must at last reach the distant main. welcomin all. this is wearisome to the Blessed -ne) I will. or in any place of woe) The Blessed -ne replied to #nanda and said? <Those who have died after the complete destruction of the three bonds of lust. the blessed Buddha) It is further the consciousness that the disciple is possessed of faith in the truth believin the truth to have been proclaimed by the Blessed -ne. and from the errors of wron reasonin ) Whatever you do. of ifts.creatures)< Next? The "ourtesan #mbapali Sacred Texts Buddhism Index Previous Next THE COURTESAN AMBAPALI T(&N the Blessed -ne proceeded with a reat number of brethren to Cesali. or by the belief in the efficacy of outward acts. overcome the rief which arises from bodily cravin . of the ri hteous.enli htened -ne. wise.THE MIRROR OF TRUTH T(& Blessed -ne proceeded to the villa e Nadika with a reat company of brethren and there he stayed at the Brick (all) #nd the venerable #nanda went to the Blessed -ne and mentionin to him the names of the brethren and sisters that had died. whether they had been reborn in animals or in hell. and am assured of final salvation)6 <What.knowin . virtues unbroken. therefore. the Bridler of men6s wayward hearts. anxiously in:uired about their fate after death. world. be mindful and thou htful) *et a brother. of hospitality. need not fear the state after death) They will not be reborn in a state of sufferin 0 their minds will not continue as a karma of evil deeds or sin. intact. and his life will be a blessin to all his fellow. the upri ht. while talkin or bein silent)< . believin the Blessed -ne to be the (oly -ne. unspotted. . act always in full presence of mind) Be thou htful in eatin and drinkin . that thou shouldst in:uire about them. so their minds will be reborn in hi her states of existence and continue to be pressin on to their ultimate oal which is the ocean of truth. to which throu h truth the wise will attain. #nanda. and he stayed at the rove of the courtesan #mbapali) #nd he said to the brethren? <*et a brother. each one by his own efforts) <#nd. finally. the law abidin . believin in the efficacy of a union amon those men and women who are anxious to walk in the noble ei htfold path0 believin this church of the Buddha. happy.

sayin . her face bri htened with deli ht) Then she rose and said to the Blessed -ne? <Will the Blessed -ne do me the honor of takin his meal. I present this mansion to the order of bhikkhus. I would not ive up so reat an honorA< Then the *icchavi went on to #mbapali6s rove) When the Blessed -ne saw the *icchavi approachin in the distance. to ether with the brethren. mounted their ma nificent carria es. let those of the brethren who have never seen the ods a!e upon this company of the * was0 and when they had come there they seated themselves on the seats prepared for them) #mbapali. and yoke to yoke. she is thou htful and steadfast) This. the Blessed -ne instructed. are scant in wisdom and deeply immersed in vanity0 but she. by silence.When the courtesan #mbapali heard that the Blessed -ne was stayin in her man o rove.< said she. the courtesan? <(ow is it. indeed. aroused. and said? <*ord. of which the Buddha is the chief)< #nd the Blessed -ne accepted the ift0 and after instructin .ust invited the Blessed -ne and his brethren for their tomorrow6s meal)< #nd the princes replied? <#mbapaliA ive up this meal to us for a hundred thousand)< <+y lords. <The hour. I have promised to dine tomorrow with #mbapali. at our palace tomorrow@< <. he rose from his seat and departed thence) . axle to axle. aroused. arousin .ewels) #nd #mbapali drove up a ainst the youn *icchavi. she took her seat respectfully at his feet on one side) #s a prudent woman oes forth to perform her reli ious duties. #mbapali. the courtesan. and said? <. yet beautiful to look upon) The Blessed -ne thou ht to himself? <This woman moves in worldly circles and is a favorite of kin s and princes0 yet is her heart calm and composed) Boun in years. and. were you to offer all Cesali with its sub. wheel to wheel. made ready in her mansion sweet rice and cakes. and laddened her with reli ious discourse) #s she listened to the law. a wealthy family of princely rank. and laddenin her with reli ious edification. rich. at my house tomorrow@< #nd the Blessed -ne ave. keepin him on their ri ht hand as they passed him. hearin that the Blessed -ne had arrived at Cesali and was stayin at #mbapali6s rove. and able to receive the truth in its completeness)< When she was seated. and the meal is readyA< #nd the Blessed -ne robed himself early in the mornin . like immortals)< #nd when they had driven as far the round was passable for carria es. is rare in the world) Women. to ether with the brethren. and laddened them with reli ious discourse) Then they addressed the Blessed -ne and said? <Will the Blessed -ne do us the honor of takin his meal. she was exceedin ly lad and went in a carria e as far as the round was passable for carria es) There she ali hted and thence proceedin to the place where the Blessed -ne was. expressin their approval of the words of the Blessed -ne. and the *icchavi said to #mbapali.*icchavi. that you drive up a ainst us thus@< <+y lords. and addressed the Blessed -ne. and proceeded with their retinue to the place where the Blessed -ne was) The *icchavi were or eously dressed in bri ht colors and decorated with costly . takin deli ht in piety. and went with the brethren to the place where #mbapali6s dwellin . and on the next day announced throu h a messen er the time to the Blessed -ne. has come. the courtesan had a low stool brou ht. the *icchavi ali hted and went on foot to the place where the Blessed -ne was. the courtesan)< Then the *icchavi. surrounded by pleasures. takin their seats respectfully by his side) #nd when they were thus seated. and waited upon them till they refused to take more) When the Blessed -ne had finished his meal. he addressed the brethren. <I have . has ac:uired the wisdom of a master. as a rule. his consent) Now. arose from their seats and bowed down before the Blessed -ne. so she appeared in a simple dress without any ornaments. with the Buddha at their head. and sat down at his side. sayin ? <# worldly woman has outdone us0 we have been left behind by a frivolous irlA< #t the end of the ni ht #mbapali.brethren. set the sweet rice and cakes before the order.< said the Blessed -ne. althou h livin in luxury. the courtesan. the *icchavi. *ord. for they are dressed or eously.ect territory. they cast up their hands. the Blessed -ne instructed. took his bowl. they departed thence0 but when they came home.

and takin a seat respectfully on one side.6 or.#nanda. then. the Tatha ata has no such thin as the closed fist of a teacher. #nanda. becomes plun ed in that devout meditation of heart which is concerned with no bodily ob. #nanda. approached where the Blessed -ne was. and mindful. saluted him. then. accompanied by many other disciples. and keep my hold on life till the allotted time have come)< #nd the Blessed -ne by a stron effort of the will subdued the sickness. near Cesali) There the Blessed -ne addressed the brethren. let a brother. may.ect to sensations let him continue so to re ard the sensations that he. overcome the rief which arises from the sensations) #nd so. without takin leave of the order) *et me now. <It is I who will lead the brotherhood. he went to Beluva. and the hori!on became dim to me. and mindful. by a stron effort of the will. *ord. so the body of the Tatha ata can only be kept oin with much additional care) It is only when the Tatha ata. can a brother be a lamp unto himself. . how the Blessed -ne was in health. bore his ailments without complaint) Then this thou ht occurred to the Blessed) It would not be ri ht for me to pass away from life without addressin the disciples. whilst in the world. 6The order is dependent upon me. and my faculties were no lon er clear.#nanda. I have reached the sum of my days. ceasin to attend to any outward thin . when he thinks or reasons. and kept his hold on life till the time he fixed upon should come) #nd the sickness abated) Thus the Blessed -ne be an to recover0 and when he had :uite ot rid of the sickness. and do not rely on external help) (old fast to the truth as a lamp) Seek salvation alone in the truth) *ook not for assistance to any one besides yourselves) <#nd how. and said? <. and I have beheld how the Blessed -ne had to suffer) #nd thou h at the si ht of the sickness of the Blessed -ne my body became weak as a creeper. be ye lamps unto yourselves) $ely on yourselves. rely on himself only and not on any external help. sayin ? <What. thinks not that it is he who should lead the brotherhood. also. thou htful. it is only then that the body of the Tatha ata is at ease) <Therefore. let him so re ard his thou hts that bein . said? <6I have beheld. overcome the rief which arises from the body6s cravin s) While sub.mendicants. . as he dwells in the body. may. thou htful. I am turnin ei hty years of a e) 1ust as a wornout cart can not be made to move alon without much difficulty. each one accordin to the place where his friends and near companions may live) I shall enter upon the rainy season here at Beluva)< When the Blessed -ne 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 -ne. or feels. whilst in the world.ect. who keeps some thin s back) <Surely. so re ard the body that he.Next? The Buddha6s 'arewell Sacred Texts Buddhism Index Previous Next THE BUDDHA'S FAREWELL W(&N the Blessed -ne had remained as lon as he wished at #mbapali6s rove. lookin not for assistance to any one besides himself@ (erein. yet notwithstandin I took some little comfort from the thou ht that the Blessed -ne would not pass away from existence until at least he had left instructions as touchin the order)< The Blessed -ne addressed #nanda in behalf of the order. and sat down on a seat spread out in the open air) #nd the venerable #nanda.possessed. #nanda. holdin fast to the truth as his lamp and seekin salvation in the truth alone. and full of years0 my . he went out from the monastery. should there be any one who harbor the thou ht.6 he should lay down instructions in any matter concernin the order) Now the Tatha ata. does the order expect of me@ I have preached the truth without makin any distinction between doctrine hidden or revealed0 for in respect of the truth. #nanda. #nanda.ourney is drawin to its close. mindful and self. should the Tatha ata leave instructions in any matter concernin the order@ <I am now rown old. subdue this sickness. or that the order is dependent upon him) Why. #nanda.#nanda. bein strenuous. bein strenuous. take up your abode for the rainy season round about Cesali. .

ected. and spread it abroad. for the ood and the ain of mankindA< Said the Blessed -ne? <&nou h now. #nanda@< #nd #nanda said? <I have faith. #nanda. and seekin their salvation in the truth alone. the venerable #nanda besou ht the Blessed -ne to live lon er0 and the Blessed -ne said? <(ast thou faith. in order that it may continue for the ood and happiness of the reat multitudes. out of pity for the world. and retire from worldly excitements and seek tran:uility of mind) &at your . all these are thin s forbidden) (e who lets his heart o loose without restraint shall not attain Nirvana0 therefore. read the deep rief in the heart of his beloved disciple. must we hold the heart in check. and shall not look for assistance to any one besides themselves. contains within itself the inherent necessity of dissolution@ (ow. a!in and astrolo y. practice it. . or to reasonin .brethren. +ara. #nanda. cast away. then. dost thou trouble the Tatha ata even until the third time@ (ave I not formerly declared to you that it is in the very nature of all compound thin s that they must be dissolved a ain@ We must separate ourselves from all thin s near and dear to us. meditate upon it. standin beside me. thou (oly -ne) Thou hast attained the hi hest bliss and it is time for thee to enter into the final Nirvana)6.#nanda. . #nanda. and must leave them) (ow then. #nanda. but holdin fast to the truth as their lamp. pro nosticatin ood or evil. havin thorou hly made yourselves masters of it. faith. seein the :uiverin eyelids of #nanda. then. and abandoned by the Tatha ata)< #nd the Blessed -ne said to #nanda? <8o now. since everythin that is born. addressed me in the same words as he did when I was restin under the shepherd6s Ni rodha tree on the bank of the Neran. beseech not the Tatha ataA< #nd a ain. +ara. the &vil -ne. shall be lamps unto themselves. and assemble in the Service (all such of the brethren as reside in the nei hborhood of Cesali)< Then the Blessed -ne proceeded to the Service (all.ara $iver? 6Be reeted. can it be possible for me to remain. ye to whom the truth has been made known. the &vil -ne. and. the Blessed -ne addressed the brethren. my *ordA< The Blessed -ne. my *ord)< Then the Blessed -ne continued? <If thou hast faith. forecastin lucky or unfortunate events by si ns. I answered him and said? 6+ake thyself happy.#nd when +ara had thus spoken.wicked one0 the final extinction of the Tatha ata shall take place before lon )< The venerable #nanda addressed the Blessed -ne and said? <Couchsafe. the third time. came a ain today to the place where I was. approached the holy Buddha three times to tempt him) #nd now. can it be possible that this body of mine should not be dissolved@ No such condition can existA #nd this mortal existence. overcome the rief which arises from the cravin due to ideas. *ord. re. has been relin:uished. whilst in the world.strenuous. and said? <. or brou ht into bein . and he asked a ain? <(ast thou. #nanda.Blessed -ne I for the ood and the happiness of the reat multitudes. and sat down there on the mat spread out for him) #nd when he was seated. #nanda. #nanda@< Said #nanda? <I have. renounced. why. #nanda. relyin upon themselves only and not relyin upon any external help. and or ani!ed. indeed. who shall reach the very topmost hei htA But they must be anxious to learn)< Next? The Buddha #nnounces (is %eath Sacred Texts Buddhism Index Previous Next THE BUDDHA ANNOUNCES HIS DEATH S#I% the Tatha ata to #nanda? <In former years. #nanda in the wisdom of the Tatha ata. it is they. in order that pure reli ion may last lon and be perpetuated. . the venerable #nanda besou ht the Blessed -ne in the same words) (e received from the Blessed -ne the same reply) #nd a ain. or to feelin ) <Those who. amon my bhikkhus. thou htful and mindful he may. a second time. and to the ood and ain of all livin bein sA Star. either now or after I am dead. to remain with us. #nanda. out of pity for the world.

#nanda.*ord. and said? <'etch me some water.cakes and a dish of dried boar6s meat) When the Blessed -ne had eaten the food prepared by "hunda. sayin ? #ll component thin s must row old and be dissolved a ain) Seek ye for that which is permanent. how marvelous is the reat mi ht and power of the Tatha ataA< #nanda brou ht the water in the bowl to the *ord. *ordA< said the venerable #nanda0 and he spread out the robe folded fourfold) The Blessed -ne seated himself. *ordA< said the venerable #nanda in assent to the Blessed -ne0 and. there fell upon him a dire sickness. and said? <"ome. #nanda. I pray thee. #nanda. that we have one astray so lon and wandered in this weary path of transmi rations. and must rest awhileA< <Be it so. I pray thee. #nanda. #nanda and would drink)< <Be it so. #nanda) I am thirsty. until we have found the truth) Practice the earnest meditations I have tau ht you) "ontinue in the reat stru le a ainst sin) Walk steadily in the roads of saintship) Be stron in moral powers) *et the or ans of your spiritual sense be :uick) When the seven kinds of wisdom enli hten your mind. takin a bowl. The Smith Sacred Texts Buddhism Index Previous Next CHUNDA. #nanda. he came to the Buddha and respectfully invited him and the brethren to take their meal at his house) #nd "hunda prepared rice. and would drink)< #nd a second time the venerable #nanda said? <*et us o to the river)< Then the third time the Blessed -ne addressed the venerable #nanda. I pray thee. both you and I. ei htfold path that leads to Nirvana) < to satisfy your hun er. THE SMITH T(& Blessed -ne went to Pava) When "hunda.brethren. when the venerable #nanda came up to it. had become muddy. I am thirsty. .ust now. sayin ? <*et the Blessed -ne take the bowl) *et the (appy -ne drink the water) *et the Teacher of men and ods :uench his thirst) Then the Blessed -ne drank of the water) . and when he was seated he addressed the venerable #nanda. which. and sharp pain came upon him even unto death) But the Blessed -ne. and it is easy to et down to it) the Blessed -ne may both drink water and cool his limbs)< # second time the Blessed -ne addressed the venerable #nanda. #nanda. the worker in metals. heard that the Blessed -ne had come to Pava and was stayin in his man o rove. let us o on to . bore it without complaint) #nd the Blessed -ne addressed the venerable #nanda. he went down to the streamlet) #nd loA the streamlet. and work out your salvation with dili ence)< Next? "hunda. and drink to satisfy your thirst) Satisfy the necessities of life like the butterfly that sips the flower. the final extinction of the Tatha ata will take place before lon ) I now exhort you. . #nanda.usinara)< -n his way the Blessed -ne rew tired. I pray thee. I am thirsty.possessed. . and spread it out for me) I am weary.brethren. is not far off) Its water is clear and pleasant. and said? <'old the robe. mindful and self. sayin ? <'etch me some water. without destroyin its fra rance or its texture) It is throu h not understandin and raspin the four truths. and he went aside from the road to rest at the foot of a tree. *ord. cool and transparent. the venerable #nanda said to the Blessed -ne? <But . stirred up by wheels. you will find the noble. and said? <'etch me some water. flowed clear and bri ht and free from all turbidity) #nd he thou ht? <(ow wonderful. five hundred carts have one across the brook and have stirred the water0 but a river. and would drink)< When he had thus spoken. the worker in metals.

addressed a certain man who happened to pass by. that the Tatha ata died. edified. my ood man. redoundin to ood birth. the smith. robe me in one. and afflicted at . two robes of cloth of old. and of much reater fruit and much reater profit than any other) There has been laid up by "hunda. #nanda. bein rieved. in "hunda. and laddened . and sad. with reli ious discourse) #roused and laddened by the words of the Blessed -ne. the smith. *ord. "hunda. the youn +alla. and illusion. havin eaten his last meal from thy provision) 'rom the very mouth of the Blessed -ne. bitterness. the youn +alla0 and he brou ht two robes of cloth of old. <These two offerin s of food are of e:ual fruit and of much reater profit than any other? the offerin s of food which a Tatha ata accepts when he has attained perfect enli htenment and when he passes away by the utter passin away in which nothin whatever of his earthly existence remains behind. he shall cease to be a slave of passions) The ri hteous man casts off evil0 and by rootin out lust. by sayin ? 6It is evil to thee. have I heard. and #nanda in the other one)< #nd the Tatha ata6s body appeared shinin like a flame. redoundin to the inheritance of heaven and of reat power)<6 In this way. these two robes of burnished cloth of old are ready for wear) +ay the Blessed -ne show me favor and accept them at my handsA< The Blessed -ne said? <Pukkusa. the smith)< Then the Blessed -ne. should be checked any remorse in "hunda. at that time a man of low caste. should be checked by sayin ? 6It is ood to thee."hunda. #nanda. a disciple of #lara . burnished and ready for wear. loA it seemed as if it had lost its splendorA< The Blessed -ne said? <There are two occasions on which a Tatha ata6s appearance becomes clear and exceedin bri ht) In the ni ht. and said? <Now it may happen. burnished and ready for wear) The +alla Pukkusa presented the two robes of cloth of old. that the Tatha ata died. from his own mouth have I received this sayin . #nanda. and ain to thee. so exceedin ly bri htA When I placed this robe of burnished cloth of old on the body of the Blessed -ne. and how marvelous.alama.these two offerin s of food are of e:ual fruit and of e:ual profit. #nanda.Now. do we reach Nirvana)< Sacred Texts Buddhism Index Previous Next ENTERING INTO NIRVANA T(&N the +allas. and in the ni ht in which he passes finally away in that utter passin away which leaves nothin whatever of his earthly existence to remain) #nd the Blessed -ne addressed the venerable #nanda. that the color of the skin of the Blessed -ne should be so clear. was passin alon the hi h road from . Pukkusa. I pray thee. a karma redoundin to len th of life. a youn +alla. in which a Tatha ata attains to the supreme and perfect insi ht. and loss to thee. burnished and ready for wear)< <Be it so. sirA< said that man in assent to Pukkusa. and when he had come there. and said? <'etch me. to the Blessed -ne. the youn +alla. he saluted the Blessed -ne and took his seat respectfully on one side) Then the Blessed -ne instructed. redoundin to ood fame.usinara to Pava) Pukkusa. the smith. saw the Blessed -ne seated at the foot of a tree) -n seein him he went up to the place where the Blessed -ne was. sayin ? <*ord. with their youn men and maidens and their wives. uttered these words? <(e who ives away shall have real ain) (e who subdues himself shall be free. havin eaten his last meal from thy provision)6 #ny such remorse. named Pukkusa. and he was beautiful above all expression) The venerable #nanda said to the Blessed -ne? <(ow wonderful a thin is it.ukkusa. that some one should stir up remorse in "hunda. perceivin that death was near. "hunda. . redoundin to ood fortune. the youn +alla.

be a teacher unto you)When I am one. and in the -rder) +ay the Blessed -ne accept me as a disciple and true believer. Subhadda said to the Blessed -ne? <8lorious *ord. brethren. let the order. bein disobedient. the Tatha ata remains) The truth and the rules of the order which I have set forth and laid down for you all. if it should so wish. and aroused and laddened him with words of wisdom and comfort. be far away from me) Bet he who obeys the %harma will always en. #nanda. the final passin away of the samana 8otama will take place) +y mind is full of uncertainty. or the pathA< Said the Blessed -ne? <It is out of the fullness of faith that thou hast spoken. in order to partake of the bliss that devolves upon those who are in the presence of the (oly -ne) The Blessed -ne addressed them and said? <Seekin the way. they reveal that which has been hidden) They point out the ri ht road to the wanderer who has one astray) They brin a lamp into the darkness so that those who have eyes to see can see) Thus. the . from this day forth as lon as life endures)< #nd Subhadda. who were deep stricken in years and teachers of reat experience? 6Sometimes and full seldom do Tatha atas appear in the world.oy the bliss of the Tatha ata6s presence)< Then the mendicant Subhadda went to the sala rove of the +allas and said to the venerable #nanda? <I have heard from fellow mendicants of mine. after I am one.heart. I believe that in this whole assembly of the brethren there is not one brother who has any doubt or mis ivin as to the Buddha. abolish all the lesser and minor precepts)< Then the Blessed -ne addressed the brethren. 6We did not in:uire of the Blessed -ne when we were face to face with him)6 Therefore in:uire now. in the Truth. he will ask from a desire for knowled e. for all future sorrow has now forever passed away) But thou h this body will be dissolved. ye must exert yourselves and strive with dili ence) It is not enou h to have seen me Walk as I have commanded you0 free yourselves from the tan led net of sorrow) Walk in the path with steadfast aim) # sick man may be cured by the healin power of medicine and will be rid of all his ailments without beholdin the physician) (e who does not do what I command sees me in vain) This brin s no profit0 while he who lives far off from where I am and yet walks ri hteously is ever near me) # man may dwell beside me. friend Subhadda0 for the Blessed -ne ives thee leave)< When the Blessed -ne had instructed Subhadda. *ord. the holy Buddhas)6 Now it is said that today in the last watch of the ni ht. reat is thy ood fortune. or the truth. and whatever I may say in answer to his :uestions. or the path) %o not have to reproach yourselves afterwards with the thou ht. the mendicant. #nandaA But #nanda. or the truth. that for so many years thou hast been sprinkled with the sprinklin of discipleship in this brotherhood at the hands of the +aster himselfA< Now the Blessed -ne addressed the venerable #nanda. lorious *ordA +ost excellent are the words of thy mouth. and said? <There may be some doubt or mis ivin in the mind of a brother as to the Buddha. that you should re ard it) It is true that no more shall I receive a body. and said? <#nandaA %o not keep out Subhadda) Subhadda may be allowed to see the Tatha ata) Whatever Subhadda will ask of me. we have no teacher moreA6 But it is not thus. the sala rove of the +allas. and yet. in:uire freely)< The brethren remained silent) Then the venerable #nanda said to the Blessed -ne? <Cerily. and wanted to see the Blessed -ne. and said? <It may be. friend #nanda. that in some of you the thou ht may arise The word of the +aster is ended. that he will :uickly understand)< Then the venerable #nanda said? <Step in. the truth has been made known to me by the Blessed -ne and I take my refu e in the Blessed -ne.that I mi ht be allowed to see the samana 8otamaA< When he had thus spoken the venerable #nanda said to the mendicant Subhadda? <&nou hA friend Subhadda) Trouble not the Tatha ata) The Blessed -ne is weary)< Now the Blessed -ne overheard this conversation of the venerable #nanda with the mendicant Subhadda) #nd the Blessed -ne called the venerable #nanda. most excellentA They set up that which has been overturned. and not to annoy me. #nanda. said to the venerable #nanda? <8reat is thy ain. #nanda. went to the 9pavattana. yet have I faith in the samana 8otama and trust he will be able so to present the truth that I may become rid of my doubts) . let them.

and . of all these brethren has become converted.brethren. or the pathA 'or even the most backward. #nanda. and preach to all livin bein s the four noble truths and the ei htfold path of ri hteousness. brethren. is it not even that which ye have yourselves known. and inform the +allas of . . and of those of the brethren who were not yet free from passions some stretched out their arms and wept.*ord)< -nce more the Blessed -ne be an to speak? <Behold now. and sad. . <8ather to ether perfumes and arlands. the noblest of bein s) <But what ye speak. brother #nanda. the %harma. universal Buddhahood) Thus. but the truth will remain forever Work out your salvation with dili enceA< This was the last word of the Tatha ata) Then the Tatha ata fell into a deep of i norance and alone in the universe obtained the most exalted. entered Nirvana) When the Blessed -ne entered Nirvana there arose. and music.disciples.usinaraA< #nd the +allas of . 6%ecay is inherent in all component thin s. . sayin . and havin passed throu h the four . the earthly remains of the Blessed -ne have been dissolved. and is assured of final salvation)< Then the Blessed -ne addressed the brethren and said? <If ye now know the %harma the cause of all sufferin . the peaceful streams on every side were torrent. terrible and awe. shut up and confined. neither lamentA (as not the Blessed -ne formerly declared this to us. will ye then say? 6We respect the +aster. or the truth. the sun and moon withdrew their shinin . .disciples.usinara became strewn knee. the earth :uaked. and five hundred arments. I exhort you. whatsoever seemeth fitA6< #nd when the +allas had heard this sayin they were rieved.*ord)< #nd the (oly -ne continued? <-f those bein s who live in i norance.disciples. and out of reverence for the +aster do we thus speak@6< The brethren replied? <That we shall not. with hymns.swollen. o out into the world. and the sturdy forests shook like aspen leaves. . and with arlands and perfumes.usinara sayin .possessed. that we must separate from them and leave them. %evaputta said to the multitudes that were assembled round the pyre? <Behold. and went to the sala rove where the body of the Blessed -ne lay) There they passed the day in payin honor and reverence to the remains of the Blessed -ne. like scattered rain. in an uish at the thou ht? <Too soon has the Blessed -ne diedA Too soon has the (appy -ne passed away from existenceA Too soon has the *i ht of the world one outA< Then the venerable #nuruddha exhorted the brethren and said? <&nou h. sayin . yourselves seen. brou ht into bein . and some fell headlon on the round. calm and self. and the path of salvation.Tatha ata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or mis ivin as to the Buddha.hanas. I have first broken the e . said he. and in makin canopies of their arments.deep with mandara flowers rainin down from heaven) When the burnin ceremonies were over. I am the eldest. as it were.usinara ave orders to their attendants. yourselves reali!ed@< #nanda and the brethren said? <It is. in an e . and afflicted at heart) Then the +allas of . that it is in the very nature of all thin s near and dear unto us. and all the musical instruments.usinara took the perfumes and arlands. at his passin out of existence. 6The Blessed -ne has passed away? do. so that all mankind may attain to a final salvation. . my brethrenA Weep not. but the truth which he has tau ht us lives in our minds and cleanses us from all error) *et us. mindful of the truth he has tau ht us)< The venerable #nuruddha and the venerable #nanda spent the rest of the ni ht in reli ious discourse) Then the venerable #nuruddha said to the venerable #nanda? <8o now. so that all . takin refu e in the Buddha. and all the music in .inspirin ? and the thunders of heaven burst forth. as compassionate and merciful as our reat master. and preparin decorative wreaths to han thereon) #nd they burned the remains of the Blessed -ne as they would do to the body of a kin of kin s) When the funeral pyre was lit. since everythin that is born. then. whilst flowers and leaves fell untimely to the round. contains within itself the inherent necessity of dissolution@ (ow then can it be possible that the body of the Tatha ata should not be dissolved@ No such condition can existA Those who are free from passion will bear the loss. and or ani!ed. a mi hty earth:uake. then.

the body of the most excellent law) <If Buddha had not appeared to us as 8otama Sakyamuni. which the Buddha has left us as a precious inheritance has now become the visible body of the Tatha ata) *et us. should it be needed. immutable. the truth which is eternal.the San ha)< When the Blessed -ne had entered into Nirvana and the +allas had burned the body with such ceremonies as would indicate that he was the reat kin of kin s.bhikkhusA after my final entrance into Nirvana you must reverence and obey the law) $e ard the law as your master) The law is like unto a li ht that shines in the darkness.lovin teacher assumin the shape of the bein s whom he teaches? this is the Nirmana . pointin out the way0 it is also like unto a precious . the %harma? this is the %harma .aya) There is the Sambho a . then. omnipresent. and most excellent) +any re ulations of the San ha are temporary0 they were prescribed because they suited the occasion and were needed for some transient emer ency) The truth.excellent truth. and he who earnestly searches for the truth will find it) The truth is hidden to the blind. however. how could we have the sacred traditions of his doctrine@ #nd if the enerations to come did not have the sacred traditions preserved in the San ha. and seven others by the seven kin s of those countries whose people had taken refu e in the Buddha) Next? "onclusion Sacred Texts Buddhism Index Previous CONCLUSION W(&N the Blessed -ne had passed away into Nirvana.aya. endowed with excellencies innumerable. revere the truth0 let us in:uire into the truth and state it.aya) There is the Nirmana . to claim a share of the relics0 and the relics were divided into ei ht parts and ei ht da obas were erected for their preservation) -ne da oba was erected by the +allas.aya which is in a state of perfect bliss) Buddha is the all. and will exist after he has entered into Nirvana) The Tatha ata said? 6The truth is omnipresent and eternal. and ineffable in its holiness)6 <Now let us bear in mind that not this or that law which is revealed to us in the %hanna is the Buddha. . that 8otama Siddhattha has revealed the truth to us) (e was the (oly -ne and the Perfect -ne and the Blessed -ne.aya. but the entire truth.assapa rose and said? <Truly thou hast spoken well. and let us obey the truth) 'or the truth is Buddha our +aster. and the truth will remain the ultimate standard) *et us. eternal. ambassadors came from all the empires that at the time had embraced his doctrine. and immutable? this is the Sambho a . your own lives) -bey the %harma which I have revealed to you0 follow it carefully and if as in no way different from myself)6 Such were the words of the Blessed -ne) The law. his apparitional body) Buddha is the all. the disciples came to ether and consulted what to do in order to keep the %harma pure and uncorrupted by heresies) 9pali rose. but can be investi ated. our Teacher)< #nd . accordin ly. sayin ? <-ur reat +aster used to say to the brethren? 6.brethren. and be ready to brin any sacrifice0 #nuruddha) Neither is there any conflict of opinion on the meanin of our reli ion) 'or the Blessed -ne possesses three personalities and each of them is of e:ual importance to us) There is the %harma .blessed dispensation of reli ion0 he is the spirit of the San ha and the meanin of the commands left us in his sacred word. if we ne lect the spirit of the +aster6s teachin s@< Then #nuruddha arose and said? <*et us bear in mind. how could they know anythin of the reat Sakyamuni@ #nd neither we nor others would know anythin about the most . . omnipresent. because the eternal truth had taken abode in him) The Tatha ata tau ht us that the truth existed before he was born into this world. therefore.aya) Buddha is the all. revere it and keep it sacred) 'or what is the use of erectin da obas for relics. is not temporary) The truth is not arbitrary nor a matter of opinion. but he who has the mental eye sees the truth) The truth is Buddha6s essence.ewel to ain which you must shun no trouble. above all human nature.

omnipresent. to collate the sacred writin s. and to establish a canon which should serve as a source of instruction for future enerations) . so that people may find the truth)< Then the brethren decided to convene a synod to lay down the doctrines of the Blessed -ne.excellent truth which is eternal. and immutable) *et us then keep sacred and revere the traditions0 let us keep sacred the memory of 8otama Sakyamuni.