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anonymous FTP or COOMBSQUEST gopher at the Australian National
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[This version: 20 July 1994]
-----------------------------------------------------------------------
THE GOSPEL OF BUDDHA - BY PAUL CARUS
-----------------------------------------------------------------------
The following information was supplied on 25 Jun 94 to the
Coombspapers Social Sciences Data Archive by Cris A. Fugate
<fugate@plains.nodak.edu>
Book details
============
"The Gospel of Buddha, Compiled from Ancient Records"
Author - Paul Carus
Publisher - The Open Court Publishing Company, Chicago and London, 1915
Copyright by The Open Court Publishing Co.,
1894 in United States, 1915 in Great Britain
These copyrights have since expired
Transcriber details
===================
Cris A. Fugate currently residing at 115C
University Village, Fargo, North Dakota 50102 USA. email:
fugate@plains.nodak.edu at North Dakota State University
Date of transcription: May 1994
No copyright for transcription has been claimed by Cris A.Fugate at the time
of lodgement of this electronic text with the Coombspapers Archive.
Changes made in transcription
=============================
The transcription does not include a pronunciation chart
The transcription does not include table of reference
The transcription does not include "Remarks on the
Illustrations of the Gospel of Buddha"
Page numbers in glossary and index are converted to chapter numbers.
Transcription should otherwise be very close to the original
since the text has been proofread several times.
----------------------------------------------------------------------- PREFACE
This book is published here in form of 13 files:
gospel-buddha-01-preface.txt, gospel-buddha-02-contents.txt,
gospel-buddha-03-introdu.txt, gospel-buddha-04-enlight.txt,
gospel-buddha-05-foundat.txt, gospel-buddha-06-consolid.txt,
gospel-buddha-07-teacher.txt, gospel-buddha-08-stories.txt,
gospel-buddha-09-lastdays.txt, gospel-buddha-10-conclus.txt,
gospel-buddha-11-bibliog.txt, gospel-buddha-12-glossary.txt,
gospel-buddha-13-index.txt
----------------------------------------------------------------------- PREFACE
XV. UPAKA
Now the Blessed One thought: "To whom shall I preach the doctrine
first? My old teachers are dead. They would have received the good
news with joy. But my five disciples are still alive. I shall go to
them, and to them shall I first proclaim the gospel of deliverance." 1
At that time the five bhikkhus dwelt in the Deer Park at Benares,
and the Blessed One rose and journeyed to their abode, not thinking of
their unkindness in having left him at a time when he was most in need
of their sympathy and help, but mindful only of the services which
they had ministered unto him, and pitying them for austerities which
they practised in vain. 2
Upaka, a young Brahman and a Jain, a former acquaintance of
Siddhattha, saw the Blessed One while he journeyed to Benares, and,
amazed at the majesty and sublime joyfulness of his appearance, said:
"Thy countenance, friend, is serene; thine eyes are bright and
indicate purity and blessedness." 3
The Holy Buddha replied: "I have obtained deliverance by the
exinction of self. My body is chastened, my mind is free from desire,
and the deepest truth has taken abode in my heart. I have obtained
Nirvana, and this is the reason that my countencance is serene and my
eyes are bright. I now desire to found the kingdom of truth upon
earth, to give light to those who are enshrouded in darkness and to
open the gate of deathlessness." 4
Upaka replied: "Thou professest then, friend, to be Jina, the
conqueror of the world, the absolute one and holy one." 5
The Blessed One said: "Jinas are all those who have conquered self
and the passions of self, those alone are victors who control their
minds and abstain from evil. Therefore, Upaka, I am the Jina." 6
Upaka shook his head. "Venerable Gotama," he said, "thy way lies
yonder," and taking another road, he went away. 7
XVI. THE SERMON AT BENARES
On seeing their old teacher approach, the five bhikkhus agreed
among themselves not to salute him, nor to address him as a master,
but by his name only. "For," so they said, "he has broken his vow and
has abandoned holiness. He is no bhikkhu but Gotama, and Gotama has
become a man who lives in abundance and indulges in the pleasures of
worldliness." 1
But when the Blessed One approached in a dignified manner, they
involuntarily rose from their seats and greeted him in spite of their
resolution. Still they called him by his name and addressed him as
"friend Gotama." 2
When they had thus received the Blessed One, he said: "Do not call
the Tathagata by his name nor address him as 'friend,' for he is the
Buddha, the Holy One. The Buddha looks with a kind heart equally on
all living beings, and they therefore call him 'father.' To
disrespect a father is wrong; to despise him, is wicked. 3
"The Tathagata," the Buddha continued, "does not seek salvation in
austerities, but neither does he for that reason indulge in worldly
pleasures, nor live in abudance. The Tathagata has found the middle
path. 4
"There are two extremes, O bhikkhus, which the man who has given up
the world ought not follow - the habitual practice, on the one hand,
of self-indulgence which is unworthy, vain and fit only for the
worldly-minded - and the habitual practice, on the other hand, of
self-mortification, which is painful, useless and unprofitable. 5
"Neither abstinance from fish or flesh, nor going naked, nor
shaving the head, nor wearing matted hair, nor dressing in a rough
garment, nor covering oneself with dirt, nor sacrificing to Agni, will
cleanse a man who is not free from delusions. 6
"Reading the Vedas, making offering to priests, or sacrifices to
the gods, self-mortification by heat or cold, and many such penances
performed for the sake of immortality, these do not cleanse the man
who is no free from delusions. 7
"Anger, drunkenness, obstinacy, bigotry, deception, envy, self-
praise, disparaging others, superciliousness and evil intentions
constitute uncleanness; not verily the eating of flesh. 8
"A middle path, O bhikkhus, avoiding the two extremes, discovered
by the Tathagata - a path which opens the eyes, and bestowes
understanding, which leads to peace of mind, to the higher wisdom, to
full enlightenment, to Nirvana! 9
"What is that middle path, O bhikkhus, avoiding these two extremes,
discovered by the Tathagata - that path which opens the eyes, and
bestows understanding, which leads to peace of mind, to the higher
wisdom, to full enlightenment, to Nirvana? 10
"Let me teach you, O bhikkhus, the middle path, which keeps aloof
from both extremes. By suffering, the emanciated devotee produces
confusion and sickly thoughts in his mind. Mortification is not
condusive even to worldly knowledge; how much less to a triumph over
the senses! 11
"He who fills the lamp with water will not dispel the darkness, and
he who tries to light a fire with rotten wood will fail. And how can
any one be free from self by leading a wretched life, if he does not
succeed in quenching the fires of lust, if he still hankers after
either worldly or heavenly pleasures. But he in whom self has become
extinct is free form lust; he will desire neither worldly nor heavenly
pleasures, and the satisfaction of his natural wants will not defile
him. However, let him be moderate, let him eat and drink according to
the needs of the body. 12
"Sensuality is enervating; the self-indulgent man is a slave to his
passions, and pleasure-seeking is degrading and vulgar. 13
"But to satisfy the necessities of life is not evil. To keep the
body in good health is a duty, for otherwise we shall not be able to
trim the lamp of wisdom, and keep our mind strong and clear. Water
surrounds the lotus-flower, but does not wet its petals. 14
"This is the middle path, O bhikkhus, that keeps aloof from both
extremes." 15
And the Blessed One spoke kindly to his disciples, pitying them for
their errors, and pointing out the uselessness of their endeavours,
and the ice of ill-will that chilled their hearts melted away under
the gentle warmth of the Master's persuasion. 16
Now the Blessed One set the wheel of the most excellent law
rolling, and he began to preach to the five bhikkhus, opening to them
the gate of immortality, and showing them the bliss of Nirvana. 17
The Buddha said: 18
"The spokes of the wheel are the rules of pure conduct: justice is
the uniformity of their length; wisdom is the tire; modesty and
thoughtfulness are the hub in which the immovable axle of truth is
fixed. 19
"He who recognizes the existence of suffering, its cause, its
remedy, and its cessation has fathomed the four noble truths. He will
walk in the right path. 20
"Right views will be the torch to lilght his way. Right
aspirations will be his guide. Right speech will be his dwelling-
place on the road. His gait will be straight, for it is right
behaviour. His refreshments will be the right way of earning his
livelihood. Right efforts will be his steps; right thoughts his
breath; and right contemplation will give him the peace that follows
in his footprints. 21
"Now, this, O bhikkhus, is the noble truth concerning suffering: 22
"Birth is attended with pain, decay is painful, disease is painful,
death is painful. Union with the unpleasant is painful, painful is
separation from the pleasant, and any craving that is unsatisfied,
that too is painful. In brief, bodily conditions which spring from
attachment are painful. 23
"This, then, O bhikkhus, is the noble truth concerning suffering.24
"Now this, O bhikkhus, is the noble truth concerning the origin of
suffering: 25
"Verily, it is that craving which causes the renewal of existences,
accompanied by sensual delight, seeking satisfaction now here, now
there, the craving for the gratifiaction of the passions, the craving
for a future life, and the craving for happiness in this life. 26
"This, then, O bhikkhus, is the noble truth concerning the origin
of suffering. 27
"Now this, O bhikkhus, is the noble truth concerning the
destruction of suffering: 28
"Verily, it is the destruction, in which no passion remains, of
this very thirst; it is the laying aside of, the being free from, the
dwelling no longer upon this thirst. 29
"This, then, O bhikkhus, is the noble truth concerning the
destruction of suffering. 30
"Now this, O bhikkhus, is the noble truth concerning the way which
leads to the destruction of sorrow. Verily! it is this noble
eightfold path; that is to say: 31
"Right views; right aspirations; right speech; right behaviour;
right livelihood; right effort; right thoughts; and right
contemplation. 32
"This, then, O bhikkhus, is the noble truth concerning the
destruction of sorrow. 33
"By the practice of loving kindness I have attained liberation of
heart, and thus I am assured that I shall never return in renewed
births. I have even now attained Nirvana." 34
And the Blessed One had thus set the royal chariot-wheel of truth
rolling onward, a rapture thrilled through all the universes. 35
The devas left their heavenly abodes to listen to the sweetness of
the truth; the saints that had parted form life crowded around the
great teacher to receive the glad tidings; even the animals of the
earth felt the bliss that rested upon the words of the Tathagata: and
all the creatures of the host of sentient beings, gods, men, and
beasts, hearing the message of deliverance, received and understood it
in their own language. 36
And when the doctrine was propounded, the venerable Kondannya, the
oldest one among the five bhikkhus, discerned the truth with his
mental eye, and he said: "Truly, O Buddha, our Lord, thou hast found
the truth!" Then the other bhikkhus too, joined him and exclaimed:
"Truly, thou art the Buddha, thou hast found the truth." 37
And the devas and saints and all the good spirits of the departed
generations that had listened to the sermon of the Tathagata, joyfully
received the doctrine and shouted: "Truly, the Blessed One has founded
the kingdom of righteousness. The Blessed One has moved the earth; he
has set the wheel of Truth rolling, which by no one in the universe,
be he god or man, can ever be turned back. The kingdom of Truth will
be preached upon earth; it will spread; and righteousness, good-will,
and peace will reign among manking." 38
XVII. THE SANGHA
Having pointed out to the five bhikkhus the truth, the Buddha
said: 1
"A man that stands alone, having decided to obey the truth, may be
weak and slip back into his old ways. Therefore, stand ye together,
assist one another, and strengthen one another's efforts. 2
"Be like unto brothers; one in love, one in holiness, and one in
your zeal for the truth. 3
"Spread the truth and preach the doctrine in all quarters of the
world, so that in the end all living creatures will be citizens of the
kingdom of righteousness. 4
"This is the holy brotherhood; this is the church, the congregation
of the saints of the Buddha; this is the Sangha that establishes a
communion among all thse who have taken their refuge in the Buddha." 5
And Kondannya was the first disciple of the Buddha who had
thouroughly grasped the doctrine of the Holy One, and the Tathagata
looking into his heart said: "Truly, Kondannya has understood the
truth." Hence venerable Kondannya received the name "Annyata-
Kondannya," that is, "Kondannya who has understood the doctrine." 6
Then the venerable Kondannya spoke to the Buddha and said: "Lord,
let us receive the ordination from the Blessed One." 7
And the Buddha said: "Come, O bhikkhus! Well taught is the
doctrine. Lead a holy life for the extinction of suffering." 8
Then Kondannya and the other bhikkhus uttered three times these
solemn vows: 9
"To the Buddha will I look in faith: He, the Perfect One, is holy
and supreme. The Buddha conveys to us instruction, wisdom, and
salvation; he is the Blessed One, who knows the law of being; he is
the Lord of the world, who yoketh men like oxen, the Teacher of gods
and men, the Exalted Buddha. Therefore, to the Buddha will I look in
faith. 10
"To the doctrine will I look in faith; well-preached is the
doctrine by the Exalted One. The doctrine has been revealed so as to
become visible; the doctrine is above time and space. The doctrine is
not based upon hearsay, it means 'Come and see'; the doctrine leads to
welfare; the doctrine is recognized by the wise in their own hearts.
Therefore to the doctrine will I look in faith. 11
"To the community will I look in faith; the community of the
Buddha's disciples instructs us how to lead a life of righteousness;
the community of the Buddha's disciples teaches us how to exercise
honesty and justice; the community of the Buddha's disciples shows us
how to practise the truth. They form a brotherhood in kindness and
charity, and their saints are worthy of reverence. The community of
the Buddha's disciples is founded as a holy brotherhood in which men
bind themselves together to teach the behests of rectitude and to do
good. Therefore, to the community will I look in faith." 12
And the gospel of the Blessed One increased from day to day, and
many people came to hear him and to accept the ordination to lead
thenceforth a holy life for the sake of the extinction of suffering.13
And the Blessed One seeing that it was impossible to attend to all
who wanted to hear the truth and receive the ordination, sent out from
the number of his disciples such as were to preach the Dharma and said
unto them: 14
"The Dharma and the Vinaya proclaimed by the Tathagata shine forth
when they are displayed, and not when they are concealed. But let not
this doctrine, so full of truth and so excellent, fall into the hands
of those unworthy of it, where it would be despised and condemned,
treated shamefully, rediculed and censured. 15
"I now grant you, O bhikkhus, this permission. Confer henceforth
in the different countries the ordination upon those who are eager to
receive it, when you find them worthy. 16
"Go ye now, O bhikkhus, for the benefit of the many, for the
welfare of mankind, out of compassion for the world. Preach the
doctrine which is glorious in the beginning, glorious in the middle,
and glorious in the end, in the spirit as well as in the letter.
There are beings whose eyes are scarcely covered with dust, but if the
doctrine is not preached to them they cannot attain salvation.
Proclaim to them a life of holiness. They will understand the
doctrine and accept it." 17
And it became an established custom that the bhikkhus went out
preaching while the weather was good, but in the rainy season they
came together again and joined their master, to listen to the
exhortations of the Tathagata. 18
XVIII. YASA, THE YOUTH OF BENARES
At that time there was in Benares a noble youth, Yasa by name, the
son of a wealthy merchant. Troubled in his mind about the sorrows of
the world, he secretly rose up in the night and stole away to the
Blessed One. 1
The Blessed One saw Yasa, the noble youth, coming from afar. And
Yasa approached and exclaimed: "Alas, what distress! What
tribulations!" 2
The Blessed One said to Yasa: "Here is no distress; here are no
tribulations. Come to me and I will teach you the truth, and the
truth will dispel your sorrows." 3
And when Yasa, the noble youth, heard that there were neither
distress, nor tribulations, nor sorrows, his heart was comforted. He
went into the place where the Blessed One was, and sat down near him.
Then the Blessed One preached about charity and morality. He
explained the vanity of the thought "I am"; the dangers of desire, and
the necessity of avoiding the evils of life in order to walk on the
path of deliverance. 5
Instead of disgust with the world, Yasa felt the cooling stream of
holy wisdom, and, having obtained the pure and spotless eye of truth,
he looked at his person, richly adorned with pearls and precious
stones, and his heart was filled with shame. 6
The Tathagata, knowing his inward thoughts, said: 7
"Though a person be ornamented with jewels, the heart may have
conquered the senses. The outward form does not constitute religion
or affect the mind. Thus the body of a samana may wear an ascetic's
garb while his mind is immersed in worldliness. 8
"A man that dwells in lonely woods and yet covets worldly vanities,
is a worldling, while the man in worldly garments may let his heart
soar high to heavenly thoughts. 9
"There is no distinction between the layman and the hermit, if but
both have banished the thought of self." 10
Seeing that Yasa was ready to enter upon the path, the Blessed One
said to him: "Follow me!" And Yasa joined the brotherhood, and having
put on a bhikkhu's robe, received the ordination. 11
While the Blessed One and Yasa were discussing the doctrine, Yasa's
father passed by in search of his son; and in passing he asked the
Blessed One: "Pray, Lord, hast thou seen Yasa, my son?" 12
And the Blessed One said to Yasa's father: "Come in, sir, thou wilt
find thy son"; and Yasa's father became full of joy and he entered.
He sat down near his son, but his eyes were holden and he knew him
not; and the Lord began to preach. And Yasa's father understanding
the doctrine of the Blessed One, said: 13
"Glorious is the truth, O Lord! The Buddha, the Holy One, our
Master, sets up what has been overturned; he reveals what has been
hidden; he points out the way to the wanderer who has gone astray; he
lights a lamp in the darkness so that all who have eyes to see can
disern the things that surround them. I take refuge in the Buddha,
our Lord: I take refuge in the doctrine revealed by him: I take refuge
in the brotherhood which he has founded. May the Blessed One receive
me from this day forth while my life lasts as a lay disciple who has
taken refuge in him." 14
Yasa's father was the first lay-member who became the first lay
disciple fo the Buddha by pronouncing the threefold formula of
refuge. 15
When the wealthy merchant had taken refuge in the Buddha, his eyes
were opened and he saw his son sitting at his side in a bhikkhu's
robe. "My son, Yasa," he said, "thy mother is absorbed in lamentation
and grief. Return home and restore thy mother to life." 16
Then Yasa looked at the Blessed One, and the Blessed One said:
"Should Yasa return to the world and enjoy the pleasures of a worldly
life as he did before?" 17
And Yasa's father replied: "If Yasa, my son, finds it a gain to
stay with thee, let him stay. He has become delivered from the
bondage of worldliness." 18
When the Blessed One had cheered their hearts with the words of
truth and righteousness, Yasa's father said: "May the Blessed One, O
Lord, consent to take his meal with me together with Yasa as his
attendant?" 19
The Blessed One, having donned his robes, took his alms-bowl and
went with Yasa to the house of the rich merchant. When they had
arrived there, the mother and also the former wife of Yasa saluted the
Blessed One and sat down near him. 20
Then the Blessed One preached, and the women having understood his
doctrine, exclaimed: "Glorious is the truth, O Lord! We take refuge
inthe Buddha, our Lord. We take refuge in the the doctrine revealed
by him. We take refuge in the brotherhood which has been founded by
him. May the Blessed One receive us from this day forth while our
life lasts as lay disciples who have taken refuge in him." 21
The mother and wife of Yasa, the noble youth of Benares, were the
first women who became lay disciples and took their refuge in the
Buddha. 22
Now there were four friends of Yasa belonging to the wealthy
families of Benares. Their names were Vimala, Subahu, Punnyaji, and
Gavampati. 23
When Yasa's friends heard that Yasa had cut off his hair and put on
bhikkhu robes to give up the world and go forth into homelessness,
they thought: "Surely that cannot be a common doctrine, that must be a
noble renunciation of the world, if Yasa, whom we know to be good and
wise, has shaved his hair and put on bhikkhu robes to give up the
world and go forth into homelessness." 24
And they went to Yasa, and Yasa addressed the Blessed One, saying:
"May the Blessed One administer exhortation and instruction to these
four friends of mine." And the Blessed One preached to them, and
Yasa's friends accepted the doctrine and took refuge in the Buddha,
the Dharma, and the Sangha. 25
XIX. KASSAPA
At that time there lived in Uruvela the Jatilas, Brahman hermits
with matted hair, worshipping the fire and keeping a fire-dragon; and
Kassapa was their chief. 1
Kassapa was renowned throughout all India, and his name was
honoured as one of the wisest men on earth and an authority on
reigion. 2
And the Blessed One went to Kassapa of Uruvela, the Jatila, and
said: "Let me stay a night in the room where you keep your sacred
fire." 3
Kassapa, seeing the Blessed One in his majesty and beauty, thought
to himself: "This is a great muni and a noble teacher. Should he stay
over night in the room where the sacred fire is kept, the serpent will
bite him and he will die." And he said: "I do not object to your
staying over-night in the room where the sacred fire is kept, but the
serpent lives there; he will kill you and I should be sorry to see you
perish." 4
But the Buddha insisted and Kassapa admitted him to the room where
the sacred fire was kept. 5
And the Blessed One sat down with his body erect, surrounding
himself with watchfulness. 6
In the night the dragon came to the Buddha, belching forth in rage
his fiery poison, and filling the air with burning vapour, but could
do him no harm, and the fire consumed itself while the World-honoured
One remained composed. And the venomous fiend became very wroth so
that he died in his anger. 7
When Kassapa saw the light shining forth from the room he said:
"Alas, what misery! Truly, the countenance of Gotama the great
Sakyamuni is beautiful, but the serpent will destroy him." 8
In the morning the Blessed One showed the dead body of the fiend to
Kassapa, saying: "His fire has been conquered by my fire." 9
And Kassapa thought to himself: "Sakyamuni is a great samana and
possesses high powers, but he is not holy like me." 10
There was in those days a festival, and Kassapa thought: "The
people will come hither from all parts of the country and will see the
great Sakyamuni. When he speaks to them, they will believe in him and
abandon me." And he grew envious. 11
When the day of the festival arrived, the Blessed One retired and
did not come to Kassapa. And Kassapa went to the Buddha on the next
morning and said: "Why did the great Sakyamuni not come?" 12
The Tathagata replied: "Didst thou not think, O Kassapa, that it
would be better if I stayed away from the festival?" 13
And Kassapa was astonished and thought: "Great is Sakyamuni; he can
read my most secret thoughts, but he is not holy like me." 14
And the Blessed One addressed Kassapa and said: "Thou seest the
truth, but acceptest it not because of the envy that dwells in thy
heart. Is envy holiness? Envy is the last remnant of self that has
remained in thy mind. Thou art not holy, Kassapa; thou hast not yet
entered the path." 15
And Kassapa gave up his resistance. His envy disappeared, and,
bowing down before the Blessed One, he said: "Lord, our Master, let me
receive the ordination from the Blessed One." 16
And the Blessed One said: "Thou, Kassapa, art chief of the Jatilas.
Go, then, first and inform them of thine intention, and let them do as
thou thinkest fit." 17
Then Kassapa went to the Jatilas and said: "I am anxious to lead a
religious life under the direction of the great Sakyamuni, who is the
Enlightened One, the Buddha. Do as ye think best." 18
And the Jatilas replied: "We have conceived a profound affection
for the great Sakyamuni, and if thou wilt join his brotherhood, we
will do likewise." 19
The Jatilas of Uruvela now flung their paraphernalia of fire-
worship into the river and went to the Blessed One. 20
Nadi Kassapa and Gaya Kassapa, brothers of the great Uruvela
Kassapa, pwerful men and chieftains among the people, were dwelling
below on the stream, and when they saw the instruments used in fire-
worship floating in the river, they said: "Something has happened to
our brother." And they came with, their fold to Uruvela. Hearing
what had happened, they, too, went to the Buddha. 21
The Blessed One seeing that the Jantilas of Nadi and Gaya, who had
practised severe austerities and worshipped fire, were now come to
him, preached a sermon on fire, and said: 22
"Everything, O Jatilas, is burning. The eye is burning, all the
senses are burning, thoughts are burning. They are burning with the
fire of lust. There is anger, there is ignorance, there is hatred,
and as long as the fire finds inflammable things upon which it can
feed, so long will it burn, and there will be birth and death, decay,
grief, lamentation, suffering, despair, and sorrow. Considering this,
a disciple of the Dharma will see the four noble truths and walk in
the eightfold path of holiness. He will become wary of his eye, wary
of all his senses, wary of his thoughts. He will divert himself of
passion and become free. He will be delivered from selfishness and
attain the blessed state of Nirvana." 23
And the Jatilas rejoiced and took refuge in the Buddha, the Dharma,
and the Sangha. 24
XX. THE SERMON AT RAJAGAHA
And the Blessed One having dwelt some time in Uruvela went forth to
Rajagaha, accompanied by a great number of bhikkhus, many of whom had
been Jatilas before; and the great Kassapa, chief of the Jatilas and
formerly a fireworshipper, went with him. 1
When the Magadha king, Seniya Bimbisara, heard of the arrival of
Gotama Sakyamuni, of whom the people said, "He is the Holy One, the
blessed Buddha, guiding men as a driver curbs bullocks, the teacher of
high and low," he went out surrounded with his counsellors and
generals and came to the grove where the Blessed One was. 2
There they saw the Blessed One in the company of Kassapa, the great
religious teacher of the Jatilas, and they were astonished and
thought: "Has the great Sakyamuni placed himself under the spiritual
direction of Kassapa, or has Kassapa become a disciple of Gotama?" 3
And the Tathagata, reading the thoughts of the people, said to
Kassapa: "What knowledge hast thou gained, O Kassapa, and what has
induced thee to renounce the sacred fire and give up thine austere
penances?" 4
Kassapa said: "The profit I derived from adoring the fire was
continuance in the wheel of individuality with all its sorrows and
vanities. This service I have cast away, and instead of continuing
penances and sacrifices I have gone in quest of the highest Nirvana.
Since I have seen the light of truth, I have abandoned worshipping the
fire." 5
The Buddha, perceiving that the whole assembly was ready as a
vessel to receive the doctrine, spoke thus to Bimbisara the king: 6
"He who knows the nature of self and understands how the senses
act, finds no room for selfishness, and thus he will attain peace
unending. The world holds the thought of self, and from this arises
false apprehension. 7
"Some say that the self endures after death, some say it perishes.
Both are wrong and their error is most grievous. 8
"For if they say the self is perishable, the fruit they strive for
will perish too, and at some time there will be no hereafter. Good
and evil would be indifferent. This salvation from selfishness is
without merit. 9
"When some, on the other hand, say the self will not perish, then
in the midst of all life and death there is but one identity unborn
and undying. If such is their self, then it is perfect and cannot be
perfected by deeds. The lasting, imperishable self could never be
changed. The self would be lord and master, and there would be no use
in perfecting the perfect; moral aims and salvation would be
unnecessary. 10
"But now we see the marks of joy and sorrow. Where is any
constancy? If there is no permanent self that does our deeds, then
there is no self; there is no actor behind our actions, no perceiver
behind our perception, no lord behind our deeds. 11
"Now attend and listen: The senses meet the object and from their
contact sensation is born. Thence results recollection. Thus, as the
sun's power through a burning-glass causes fire to appear, so through
the cognizance born of sense and object, the mind originates and with
it the ego, the thought of self, whom some Brahman teachers call the
lord. The shoot springs from the seed; the seed is not the shoot,
both are not one and the same, but successive phases in a continuous
growth. Such is the birth of animated life. 12
"Ye that are slaves of the self and toil in its service from morn
until night, ye that live in constant fear of birth, old age,
sickness, and death, receive the good tidings that your cruel master
exists not. 13
"Self is an error, an illusion, a dream. Open your eyes and
awaken. See things as they are and ye will be comforted. 14
"He who is awake will no longer be afraid of nightmares. He who
has recognized the nature of the rope that seemed to be a serpent will
cease to tremble. 15
"He who has found there is no self will let go all the lusts and
desires of egotism. 16
"The cleaving to things, covetousness, and sensuality inherited
from former existences, are the causes of the misery and vanity in the
world. 17
"Surrender the grasping disposition of selfishness, and you will
attain to that calm state of mind which conveys perfect peace,
goodness, and wisdom." 18
And the Buddha breathed forth this solemn utterance: 19
"Do not deceive, do not despise
Each other, anymore.
Do not be angry, nor should ye
Secret resentment bear;
For as a mother risks her life
And watches o'er her child,
So boundless be your love to all,
So tender, kind and mild. 20
"Yea, cherish good-will right and left,
All round. early and late,
And without hinderance, without stint,
From every free and hate,
While standing, walking, sitting down,
Whate'er you have in mind,
The rule of life that's always best
Is to be loving-kind. 21
"Gifts are great, the founding of viharas is meritorious,
mediations and religious exercises pacify the heart, comprehension of
the truth leads to Nirvana, but greater than all is loving kindness.
As the light of the moon is sixteen times stronger the the light of
all the stars, so lovingkindness is sixteen times more efficacious in
leberating the heart than all other religious accomplishments taken
together. 22
"This state of heart is the best in the world. Let a man remain
steadfast in it while he is awake, whether he is standing, walking,
sitting, or lying down." 23
When the Enlightened One had finished his sermon, the Magadha king
said to the Blessed One: 24
"In former days, Lord, when I was a prince, I cherished five
wishes. I wished: O, that I might be inaugurated as a king. This was
my first wish, and it has been fulfilled. Further, I wished: Might
the Holy Buddha, the Perfect One, appear on earth while I rule and
might he come to my kingdom. This was my secong wish and it is
fulfilled now. Further I wished: Might I pay my respects to him.
This was my third wish and it is fulfilled now. The fourth wish was:
Might the Blessed One preach the doctrine to me, and this is fulfilled
now. The greatest wish, however, was the fifth wish: Might I
understand the doctrine of the Blessed One. And this wish is
fulfilled too. 25
"Glorious Lord! Most glorious is the truth preached by the
Tathagata! Our Lord, the Buddha, sets up what has been overturned; he
reveals what has been hidden; he points out the way to the wanderer
who has gone astray; he lights a lamp in the darkness so that those
who have eyes to see may see. 26
"I take my refuge in the Buddha. I take my refuge in the Dharma.
I take my refuge in the Sangha." 27
The Tathagata, by the exercise of his virtue and by wisdom, showed
his unlimited spiritual power. He subdued and harmonized all minds.
He made them see and accept the truth, and throughout the kingdom the
seeds of virtue were sown. 28
XXI. THE KINGS GIFT
The king, having taken his refuge in the Buddha, invited the
Tathagata to his palace, saying: "Will the Blessed One consent to take
his meal with me to-morrow together with the fraternity of bhikkhus?"1
The next morning Seniya Bimbisara, the king, announced to the
Blessed One that it was time for taking food: "Thou art my most
welcome guest, O Lord of the world, come; the meal is prepared." 2
And the Blessed One having donned his robes, took his alms-bowl
and, together with a great number of bhikkhus, entered the ciy of
Rajagaha. 3
Sakka, the king of the Devas, assuming the appearance of a young
Brahman, walked in front, and said: 4
"He who teaches self-control with those who have learned self-
control; the redeemer with those whom he has redeemed; the Blessed One
with those to who he has given peace, is entering Rajagaha! Hail to
the Buddha, our Lord! Honour to his name and blessings to all who
take refuge in him." And Sakka intoned this stanza: 5
"So blest is an age in which Buddhas arise,
So blest is the Sangha, concordant and wise,
So blest a devout congregation! 6
"And if by all the truth were known,
More seeds of kindness would be sown,
And richer crops of good deeds grown." 7
When the Blessed One had finished his meal, and had cleansed his
bowl and his hands, the king sat down near him and thought: 8
"Where may I find a place for the Blessed One to live in, not too
far fromt he town and not toor near, suitable for going and coming,
easily accessible to all people who want to see him, a place that is
by day not too crowded and by night not exposed to noise, wholesome
and well fitted for a retired life? There is my pleasure-garden, the
bamboo grove Veluvana, fulfilling all these conditions. I shall offer
it to the brotherhood whose head is the Buddha." 9
The king dedicated his garden to the brotherhood, saying: "May the
Blessed One accept my gift." 10
Then the Blessed One, having silently shown his consent and having
gladdened and edified the Magadha king by religious discourse, rose
from his seat and went away. 11
XXII. SARIPUTTA AND MOGGALLANA
At that time Sariputta and Maggallana, two Brahmans and chiefs of
the followers of Sanyjaya, led a religious life. They had promised
each other: "He who first attains Nirvana shall tell the other one." 1
Sariputta seeing the venerable Assaji begging for alms, modestly
keeping his eyes to the ground degnified to deportment, exclaimed:
"Truly this samana has entered the right path; I will ask him in whose
name he has retired from the world and what doctrine he professes."
Being addressed by Sariputta, Assaji replied: "I am a follower of the
Buddha, the Blessed One, but being a novice I can tell you the
substance only of the doctrine." 2
Said Sariputta: "Tell me, venerable monk, it is the substance I
want." And Assaji recited the stanza: 3
"The Buddha did cause unfold
Of all the things that spring from causes.
And further the great sage had told
How finally all passion pauses." 4
Having heard this stanza, Sariputta obtained the pure and spotless
eye of truth and said: "Now I see clearly, whatsoever is subject to
origination is also subject to cessation. If this be the doctrine I
have reached the state to enter Nirvana which heretofore has remained
hidden from me." 5
Sariputta went to Moggallana and told him, and both said: "We will
go to the Blessed One, that he, the Blessed One, may by our teacher."6
When the Buddha saw Sariputta and Moggallana coming from afar, he
said to his disciples, "These two monks are highly auspicious." 7
When the two friends had taken refuge in the Buddha, the Dharma and
the Sangha, the Holy One said to his other disciples: "Sariputta, life
the first-born son of a world-ruling monarch, is well able to assist
the king as his chief follower to set the wheel of the law rolling." 8
And the people were annoyed. Seeing that many distinguished young
men of the kingdom of Magadha led a religious life under the direction
of the Blessed One, they became angry and murmured: "Gotama Sakyamuni
induces fathers to leave their wives and causes families to become
extinct." 9
When they saw the bhikkhus, they reviled them, saying: "The great
Sakyamuni has come to Rajagaha subduing the minds of men. Who will be
the next to be led astray by him?" 10
The bhikkhus told it to the Blessed One, and the Blessed One said:
"This murmuring, O bhikkhus, will not last long. It will last seven
days. If they revile you, O bhikkhus, answer them with these words:11
"'It is by preaching the truth that Tathagatas lead men. Who will
murmur at the wise? Who will blame the virtuous? Who will condemn
self-control, righteousness, and kindness?'" 12
And the Blessed One proclaimed this verse:
"Commit no wrong but good deeds do
And let thy heart be pure.
All Buddhas teach this doctrine true
Which will for aye endure." 13
XXIII. ANATHAPINDIKA
At this time there was Anathapindika, a man of unmeasured wealth,
visiting Rajagaha. Being of a charitable disposition, he was called
"the supporter of orphans and the friend of the poor." 1
Hearing that the Buddha had come into the world and was stopping in
the bamboo grove near the city, he set out in the very night to meet
the Blessed One. 2
And the Blessed One saw at once the sterling quality of
Anathapindika's heart and greeted him with words of religious comfort.
And they sat down together, and Anathapindika listened to the
sweetness of the truth preached by the Blessed One. And the Buddha
said: 3
"The restless, busy nature of the world, this, I declare, is at the
root of pain. Attain that composure of mind which is resting in the
peace of immortality. Self is but a heap of composite qualities, and
its world is empty like a fantasy. 4
"Who is it that shapes our lives? Is it Isvara, a personal
creator? If Isvara be the maker, all living things should have
silently to submit to their maker's power. They would be like vessels
formed by the potter's hand; and if it were so, how would it be
possible to practise virtue? If the world had been made by Isvara
there should be no such thing as sorrow, or calamity, or evil; for
both pure and impure deeds must come from him. If not, there would be
another cause beside him, and he would not be self-existent. Thus,
thou seest, the thought of Isvara is overthrown. 5
"Again, it is said that the Absolute has created us. But that
which is absolute cannot be a cause. All things around us come from a
cause as the plant comes from the seed; but how can the Absolute be
the cause of all things alike? If it pervades them, then, certainly,
it does not make them. 6
"Again, it is said that Self is the maker. But if self is the
maker, why did it not make things pleasing? The causes of sorrow and
joy are real and objective. How can they have been made by self? 7
"Again, if we adopt the argument that there is no maker, our fate
is such as it is, and there is no causation, what use would there be
in shaping our lives and adjusting means to an end? 8
"Therefore, we argue that all things that exist are not without
cause. However, neither Isvara, nor the absolute, nor the self, nor
causeless chance, is the maker, but our deeds produce results both
good and evil according to the law of causation. 9
"Let us, then, abandon the heresy of worshipping Isvara and of
praying to him; let us no longer lose ourselves in vain speculations
of profitless subtleties; let us surrender self and all selfishness,
and as all things are fixed by causation, let us practise good so that
good may result from our actions." 10
And Anathapindika said: "I see that thou art the Buddha, the
Blessed One, the Tathagata, and I wish to open to thee my whole mind.
Having listened to my words advise me what I shall do. 11
"My life is full of work, and having acquired great wealth, I am
surrounded with cares. Yet I enjoy my work, and apply myself to it
with all diligence. Many people are in my employ and depend upon the
success of my enterprises. 12
"Now, I have heard thy disciples praise the bless of the hermit and
denounce the unrest of the world. 'The Holy One,' they say, 'has
given up his kingdom and his inheritance, and has found the path of
righteousness, thus setting an example to all the world how to attain
Nirvana.' 13
"My heart yearns to do what is right and to be a blessing unto my
fellows. Let me then ask thee, Must I give up my wealth, my home, and
my business enterprises, and, like thyself, go into homelessness in
order to attain the bliss of a religious life?" 14
And the Buddha replied: "The bliss of a religious life is
attainable by everyone who walks in the noble eightfold path. He that
cleaves to wealth had better cast it away than allow his heart to be
poisoned by it; but he who does not cleave to wealth, and possessing
riches, uses them rightly, will be a blessing unto his fellows. 15
"It is not life and wealth and power that enslaves men, but the
cleaving to life and wealth and power. 16
"The bhikkhu who retires from the world in order to lead a life of
leisure will have no gain, for a life of indolence is an abomination,
and lack of energy is to be despised. 17
"The Dharma of the Tathagata does not requre a man to go into
homelessness or to resign the world, unless he feels called upon to do
so; but the Dharma of the Tathagata requires every man to free himself
from the illusion of self, to cleanse his heart, to give up his thirst
for pleasure and lead a life of righteousness. 18
"And whatever men do, whether they remain in the world as artisans,
merchants, and officers of the king, or retire from the world and
devote themselves to a life of religious meditation, let them put
their whole heart into their task; let them be diligent and energetic,
and, if they are like the lotus, which, although it grows in the
water, yet remains untouched by the water, if they struggle in life
without cherishing envy or hatred, if they live in the world not a
life of self but a life of truth, then surely joy, peace, and bliss
will dwell in their minds." 19
XXIV. THE SERMON ON CHARITY
Anathapindika rejoiced at the words of the Blessed One and said: "I
dwell at Savatthi, the capital of Kosala, a land rich in produce and
enjoying peace. Pasenadi is the king of the country, and his name is
renowned among our own people and our neighbours. Now I wish to found
there a vihara which shall be a place of religious devotion for your
brotherhood, and I pray you kindly accept it." 1
The Buddha saw into the heart of the supporter of orphans; and
knowing that unselfish charity was the moving cause of his offer, in
acceptance of the gift, the Blessed One said: 2
"The charitable man is loved by all; his friendship is prized
highly; in death his heart is at rest and full of joy; for he suffers
not from repentance; he receives the opening flower of his reward and
the fruit that ripens from it. 3
"Hard is it to understand: By giving away our food, we get more
strength, by bestowing clothing on others, we gain more beauty; by
donating abodes of purity and truth, we acquire great treasures. 4
"There is a proper time and a proper mode in charity just as the
vigorous warrior goes to battle, so is the man; who is able to give.
He is like an able warrior, a champion strong and wise in action. 5
"Loving and compassionate he gives with reverence and banishes all
hatred, envy, and anger. 6
"The charitable man has found the path of salvation. He is like
the man who plants a sapling, securing thereby the shade, the flowers,
and the fruit in future years. Even so is the result of charity, even
so is the joy of him who helps those that are in need of assistance;
even so is the great Nirvana. 7
"We reach the immortal path only by continuous acts of kindness and
we perfect our souls by compassion and charity." 8
Anathapindika invited Sariputta to accompany him on his return to
Kosala and help him selecting a pleasant site for the vihara. 9
XXV. JETAVANA
Anathapindika, the friend of the destitute and the supporter of
orphans, having returned home, saw the garden of the heir-apparent,
Jeta, with its green groves and limpid rivulets, and thought: "This is
the place which will be most suitable as a vihara for the brotherhood
of the Blessed One." And he went to the prince and asked leave to buy
the ground. 1
The prince was not inclined to sell the garden, for he valued it
highly. He at first refused but said at last, "If thou canst cover it
with gold, then, and for no other price, shalt thou have it." 2
Anathapindika rejoiced and began to spread his gold; but Jeta said:
"Spare thyself the trouble, for I will not sell." But Anathapindika
insisted. Thus they contended until they resorted to the magistrate.3
Meanwhile the people began to talk of the unwonted proceeding, and
the prince, hearing more of the details and knowing that Anathapindika
was not only very wealthy but also straightforward and sincere,
inquired into his plans. On hearing the name of the Buddha, the
prince became anxious to share in the foundation and he accepted only
one-half of the gold, saying: "Yours is the land, but mine are the
trees. I will give the trees as my share of this offering to the
Buddha." 4
Then Anathapindika tood the land and Jeta the trees, and they
placed them in trust of Sariputta for the Buddha. 5
After the foundations were laid, they began to build the hall which
rose loftily in due proportions according to the directions which the
Buddha had suggested; and it was beautifully decorated with
appropriate carvings. 6
This vihara was called Jetavana, and the friend of the orphans
invited the Lord to come to Savatthi and receive the donation. And
the Blessed One left Kapilavatthu and came to Savatthi. 7
While the Blessed One was entering Jetavana, Anathapindika
scattered flowers and burned incense, and as a sign of the gift he
poured water from a golden dragon decanter, saying: "This Jetavana
vihara I give for the use of the brotherhood throughout the world." 8
The Blessed One received the gift and replied: "May all evil
influences be overcome; may the offering promote the kingdom of
righteousness and be a permanent blessing to mankind in general, to
the land of Kosala, and especially also to the giver." 9
Then the king Pasenadi, hearing that the Lord had come, went in his
royal equipage to the Jetavana vihara and saluted the Blessed One with
clasped hands, saying: 10
"Blessed is my unworthy and obscure kingdom that it has met with so
great a fortune. For how can calamities and dangers befall it in the
presence of the Lord of the world, the Dharmaraja, the King of
Truth. 11
"Now that I have seen they sacred countenance, let me partake of
the refreshing waters of thy teachings. 12
"Worldly profit is fleeting and perishable, but religious profit is
eternal and inexhaustible. A worldly man, though a king, is full of
trouble, but even a common man who is holy has peace of mind." 13
Knowing the tendency of the king's heart, weighed down by avarice
and love of pleasure, the Buddha seized the opportunity and said: 14
"Even those who, by their evil karma, have been born in low degree,
when they see a virtuous man, feel reverence for him. How much more
must an indipendent king, on account of merits acquired in previous
existences, when meeting a Buddha, conceive reverence for him. 15
"And now as I briefly expound the law, let the Maharaja listen and
weigh my words, and hold fast that which I deliver! 16
"Our good or evil deeds follow us continually like shadows. 17
"That which is most needed is a loving heart! 18
"Regard thy people as men do an only son. Do not oppress the, do
not destroy them; keep in due check every member of thy body, forsake
unrighteous doctrine and walk in the straight path. Exalt not thyself
by trampling down others, but comfort and befriend the suffering. 19
"Neither ponder on kingly dignity, nor listen to the smooth words
of flatterers. 20
"There is no profit in vexing oneself by austerities, but meditate
on the Buddha and weigh his righteous law. 21
"We are encompassed on all sides by the rocks of birth, old age,
disease, and death, and only by considering and practising the true
law can we escape from this sorrow-piled mountain. 22
"What profit, then, in practising iniquity? 23
"All who are wise spurn the pleasures of the body. They loathe
lust and seek to promote their spiritual existence. 24
"When a tree is burning with fierce flames, how can the birds
congregate therein? Truth cannot dwell where passion lives. He who
does not know this, though he be a learned man and be praised by
others as a sage, is beclouded with ignorance. 25
"To him who has this knowledge true wisdom dawns, and he will
beware of hankering after pleasure. To acquire this state of mind,
wisdom is the one thing needful. To neglect wisdom will lead to
failure in life. 26
"The teachings of all religions should centre here, for without
wisdom there is no reason. 27
"This truth is not for the hermit alone; it concerns every human
being, priest and layman alike. There is no distinction between the
monk who has taken the vows, and the man of the world living with his
family. There are hermits who fall into perdition, and there are
humble householders who mount to the rank of rishis. 28
"Hankering after pleasure is a danger common to all; it carries
away the world. He who is involved in its eddies finds no escape. But
wisdom is the handy boat, reflection is the rudder. The slogan of
religion calls you to overcome the assaults of Mara, the enemy. 29
"Since it is impossible to escape the result of our deeds, let us
practise good works. 30
"Let us guard our thoughts that we do no evil, for as we sow so
shall we reap. 31
"There are ways from light into darkness and from darkness into
light. There are ways, also, from the gloom into deeper darkness, and
from the dawn into brighter light. The wise man will use the light he
has to receive more light. He will constantly advance in the
knowledge of truth. 32
"Exhibit true superiority by virtuous conduct and the exercise of
reason; meditate deeply on the vanity of earthly things, and
understand the fickleness of life. 33
"Elevate the mind, and seek sincere faith with firm purpose;
transgress not the rules of kingly conduct, and let your happiness
depend, not upon external things, but upon your own mind. Thus you
will lay up a good name for distant ages and will decure the favour of
the Tathagata." 34
The king listened with reverence and remembered all the words of
the Buddha in his heart. 35
XXVI. THE THREE CHARACTERISTICS AND THE UNCREATE
When the Buddha was staying at the Veluvana, the bamboo grove at
Rajagaha, he addressed the brethren thus: 1
"Whether Buddhas arise, O priests, or whether Buddhas do not arise,
it remains a fact and the fixed and necessary constitution of being
that all conformations are transitory. This fact a Buddha discovers
and masters, and when he has discovered and mastered it, he announces,
teaches, publishes, proclaims, discloses, minutely explains and makes
it clear that all conformations are transitory. 2
"Whether Buddhas arise, O priests, or whether Buddhas do not arise,
it remains a fact and a fixed and necessary constitution of being,
that all conformations are suffering. This fact a Buddha discovers
and masters, and when he has discovered and mastered it, he announces,
teaches, publishes, problaims, discloses, minutely explains and makes
it clear that all conformations are suffering. 3
"Whether Buddhas arise, O priests, or whether Buddhas do not arise,
it remains a fact and a fixed and necessary constitution of being,
that all conformations are lacking a self. This fact a Buddha
discovers and masters, and when he has discovered and mastered it, he
announces, teaches, publishes, proclaims, discloses, minutely explains
and makes it clear that all conformations are lacking a self." 4
And on another occasion the Blessed One dwelt at Savatthi in the
Jetavana, the garden of Anathapindika. 5
At that time the Blessed One edified, aroused, quickened and
gladdened the monks with a religious discourse on the subject of
Nirvana. And these monks grasping the meaning, thinking it out, and
accepting with their hearts the whole doctrine, listened attentively.
But there was one brother who had some doubt left in his heart. He
arose and clasping his hands made the request: "May I be permitted to
ask a question?" When permission was granted he spoke as follows: 6
"The Buddha teaches that all conformations are transient, that all
conformations are subject to sorrow, that all conformations and
lacking a self. How then can there be Nirvana, a state of eternal
bliss?" 7
And the Blessed One, in this connection, on that occasion, breathed
forth this solemn utterance: 8
"There is, O monks, a state where there is neither earth, nor
water, nor heat, nor air; neither infinity of space nor infinity of
consciousness, nor nothingness, nor perception nor non-perception;
neither this world nor that world, neither sun nor moon. It is the
uncreate. 9
"That, O monks, I term neither coming nor going nor standing;
neither death nor birth. It is without stability, without change; it
is the eternal which never originates and never passes away. There is
the end of sorrow. 10
"It is hard to realize the essential, the truth is not easily
perceived; desire is mastered by him who knows, and to him who sees
aright all things are naught. 11
"There is, O monks, an unborn, unoriginated, uncreated, unformed.
Were there not, O monks, this unborn, unoriginated, uncreated,
unformed, there would be no escape from the world of the born,
originated, created, formed. 12
"Since, O monks, there is an unborn, unoriginated, uncreated, and
unformed, therefore is there an escape from the born, originated,
created, formed." 13
XXVII. BUDDHA'S FATHER
The Buddha's name became famous over all India and Suddhodana, his
father, sent word to him saying: "I am growing old and wish to see my
son before I die. Others have had the benefit of his doctrine, but
not his father nor his relatives." 1
And the messenger said: "O world-honoured Tathagata, thy father
looks for they coming as the lily longs for the rising of the sun." 2
The Blessed One consented to the request of his father and set out
on his journey to Kapilavatthu. Soon the tidings spread in the native
country of the Buddha: "Prince Siddhattha, who wandered forth from
home into homelessness to obtain enlightenment, having attained his
purpose, is coming back." 3
Suddhodana went out with his relatives and ministers to meet the
prince. When the king saw Siddhattha, his son, from afar, he was
struck with his beauty and dignity, and he rejoiced in his heart, but
his mouth found no words to utter. 4
This, indeed, was his son; these were the features of Siddhattha.
How near was the great samana to his heart, and yet what a distance
lay between them! That noble muni was no longer Siddhattha, his son;
he was the Buddha, the Blessed One, the Holy One, Lord of truth, and
teacher of mankind. 5
Siddhattha the king, considering the religious dignity of his son,
descended from his chariot and after saluting his son said: "It is now
seven years since I have seen thee. How I have longed for this
moment!" 6
Then the Sakyamuni took a seat opposite his father, and the king
gazed eagerly at his son. He longed to call him by his name, but he
dared not. "Siddhattha," he exclaimed silently in his heart,
"Siddhattha, come back to thine aged father and be his son again!"
But seeing the determination of his son, he suppressed his sentiments,
and desolation overcame him. 7
Thus the king sat face to face with his son, rejoicing in his
sadness and sad in his rejoicing. Well might he be proud of his son,
but his pride broke down at the idea that his great son would never be
his heir. 8
"I would offer thee my kingdom," said the king, "but if I did, thou
wouldst account it but as ashes." 9
And the Buddha said: "I know that the king's heart is full of love
and that for his son's sake he feels deep grief. But let the ties of
love that bind him to the son whom he lost embrace with equal kindness
all his fellow-beings, and he will receive in his place a greater one
than Siddhattha; he will receive the Buddha, the teacher of truth, the
preacher of righteousness, and the peace of Nirvana will enter into
his heart." 10
Suddhodana trembled with joy when he heard the melodious words of
his son, the Buddha, and clasping his hands, exclaimed with tears in
his eyes: "Wonderful is this change! The overwhelming sorrow has
passed away. At first my sorrowing heart was heavy, but now I reap
the fruit of thy great renunciation. It was right that, moved by thy
mighty sumpathy, thou shouldst reject the pleasures of royal power and
chieve thy noble purpose in religious devotion. Now that thou hast
found the path, thou canst preach the law of immortality to all the
world that yearns for deliverance." 11
The king returned to the palace, while the Buddha remained in the
grove before the city. 12
XXVIII. YASODHARA
On the next morning the Buddha took his bowl and set out to beg his
food. 1
And the news spread abroad. "Prince Siddhattha is going from house
to house to receive alms in the city where he used to ride in a
chariot attended by his retinue. His robe is like a red clod, and he
holds in his hand an earthen bowl." 2
On hearing the strange rummour, the king went forth in great haste
and when hi met his son he exclaimed: "Why dost thou thus disgrace me?
Knowest thou not that I can easily supply thee and thy bhikkhus with
food?" 3
And the Buddha replied: "It is the custom of my race." 4
But the king said: "How can this be? Thou art descendant from
kings, and not one of them ever begged for food." 5
"O great king," rejoined the Buddha, "thou and thy race may claim
descent from kings; my descent is from the Buddhas of old. They,
begging their food, lived on alms." 6
The king made no reply, and the Blessed One continued: "It is
customary, O king, when one has found a hidden treasure, for him to
make an offering of the most precious jewel to his father. Suffer me,
therefore, to open this treasure of mine which is the Dharma, and
accept from me this gem:" 7
And the Blessed One recited the following stanza:
"Rise from dreams and loiter not
Open to truth thy mind.
Practise righteousness and thou
Eternal bliss shalt find." 8
Then the king conducted the prince into the palace, and the
ministers and all the members of the royal family greeted him with
great reverence, but Yasodhara, the mother of Rahula, did not make her
appearance. The king sent for Yasodhara, but she replied: "Surely, if
I am deserving of any regard, Siddhattha will come and see me." 9
The Blessed One, having greeted all his relatives and friends,
asked: "Where is Yasodhara?" And on being informed that she had
refused to come, he rose straightaway and went to her apartment. 10
"I am free," the Blessed One said to his disciples, Sariputta and
Moggallana, whom he had bidden to accompany him to the princess's
chamber; "the princess, however, is not as yet free. Not having seen
me for a long time, she is exceedingly sorrowful. Unless her grief be
allowed its course her heart will cleave. Should she touch the
Tathagata, the Holy One, ye must not prevent her." 11
Yasodhara sat in her room, dressed in mean garments, and her hair
cut. When Prince Siddhattha entered, she was, from the abundance of
her affection, like an overflowing vessel, unable to contain her
love. 12
Forgetting that the man whom she loved was the Buddha, the Lord of
the world, the preacher of truth, she held him by his feet and wept
bitterly. 13
Remembering, however, that Suddhodana was present, she felt
ashamed, and rising, seated herself reverently at a little distance.14
The king apologized for the princess, saying: "This arises from her
deep affection, and is more than a temporary emotion. During the
seven years that she has lost her husband, when she heard that
Siddhattha had shaved his head, she did likewise; when she heard that
he had left of the use of perfumes and ornaments, she also refused
their use. Like her husband she had eaten at appointed times from an
earthen bowl only. Like him she had renounced high beds with splendid
coverings, and whn other princes asked her in marriage, she replied
that she was still his. Therefore, grant her forgiveness." 15
And the Blessed One spoke kindly to Yasodhara, telling of her great
merits inherited from former lives. She had indeed been again and
again of great assistance to him. Her purity, her gentleness, her
devotion had been invaluable to the Bodhisatta when he aspired to
attain enlightenment, the highest aim of mankind. And so holy had she
been that she desired to become the wife of a Buddha. This, then, is
her karma, and it is the result of great merits. Her grief has been
unspeakable, but the consciousness of the glory that surrounds her
spiritual inheritance increased by her noble attitude during her life,
will be a balm that will miraculously transform all sorrows into
heavenly joy. 16
XXIX. RAHULA
Many people in Kapilavatthu believed in the Tathagata and took
refuge in his doctrine, among them Nanda, Siddhattha's halfbrother,
the son of Pajapati; Devadatta, his cousin and brother-in-law; Upali
the barber; and Anuruddha the philosopher. Some years later Ananda,
another cousin of the Blessed One, also joined the Sangha. 1
Ananda was a man after the heart of the Blessed One; he was his
most beloved disciple, profound in comprehension and gentle in spirit.
And Ananda remained always near the Blessed Master of truth, until
death parted them. 2
On the seventh day after the Buddha's arrival in Kapilavatthu,
Yasodhara dressed Rahula, now seven years old, in all the splendour of
a prince and said to him: 3
"This holy man, whose appearance is so glorious that he looks like
the great Brahma, is thy father. He possesses four great mines of
wealth which I have not yet seen. Go to him and entreat him to put
thee in possission of them, for the son ought to inherit the property
of his father." 4
Rahula replied: "I know of no father but the king. Who is my
father?" 5
The princess took the boy in her arms and from the window she
pointed out to him the Buddha, who happened to be near the palace,
partaking of food. 6
Rahula then went to the Buddha, and looking up into his face said
without fear and with much affection: "My father!" 7
And standing near by him, he added: "O samana, even thy shadow is a
place of bliss!" 8
When the Tathagata had finished his repast, he gave blessings and
went away from the palace, but Rahula followed and asked his father
for his inheritance. 9
No one prevented the boy, nor did the Blessed One himself. 10
Then the Blessed One turned to Sariputta, saying: "My son asks for
his inheritance. I cannot give him perishable treasures that will
bring cares and sorrows, but I can give him the inheritance of a holy
life, which is a treasure that will not perish." 11
Addressing Rahula with earnestness, the Blessed One said: "Gold and
silver and jewels are not in my possession. But if thou art willing
to receive spiritual treasures, and art strong enough to carry them
and to keep them, I shall give thee the four truths which will teach
thee the eightfold path of righteousness. Dost thou desire to be
admitted to the brotherhood of those who devote their life to the
culture of the heart seeking for the highest bless attainable?" 12
And Rahula replied with firmness: "I do. I want to join the
brotherhood of the Buddha." 13
When the king heard that Rahula had joined the brotherhood of
bhikkhus he was grieved. He had lost Siddhattha and Nanda, his sons,
and Devadatta, his nephew. But now that his grandson had been taken
from him, he went to the Blessed One and spoke to him. And the
Blessed One promised that from that time forward he would not ordain
any minor without the consent of his parents or guardians. 14
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