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THE GOSPEL OF BUDDHA.
WORKS BY THE SAME AUTHOR
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THE
GOSPEL OF BUDPHA
ACCORDING TO OLD RECORDS
TOLD BY
PAUL CARUS
SIXTH EDITION
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
(London . Kegan Paul, Tri nch, Truebner & Co.)
1898
rUL.
SQMS^^ FRYER CH1NF5?^. U8RAPY
copyright by
The Open Court Publishing Co.
chicago, illinois, 1894.
AU rights reserved.'^
3S<='
PREFACE.
'T^HIS booklet needs no preface for him who is familiar with the -*• sacred books of Buddhism, which have been made accessible to the Western world by the indefatigable zeal and industry of scholars like Burnouf, Hodgson, Bigandet, BUhler, Foucaux, Se- nart, Weber, Fausboll, Alexander Csoma, Wassiljew, Rhys Davids, F. Max Muller, Childers, Oldenberg, Schiefner, Eitel, Beal, and Spence Hardy, To those not familiar with the subject it may be stated that the bulk of its contents is derived from the old Buddhist canon. Many passages, and indeed the most important ones, are literally copied from the translations of the original texts. Some are rendered rather freely in order to make them intelligible to the pres- ent generation. Others have been rearranged ; still others are ab- breviated. Besides the three introductory and the three concluding chapters there are only a few purely original additions, which, how- ever, are neither mere literary embellishments nor deviations from Buddhist doctrines. They contain nothing but ideas for which pro- totypes can be found somewhere among the traditions of Buddhism, and have been added as elucidations of its main principles. For those who want to trace the Buddhism of this book to its fountain- head a table of reference has been added, which indicates as briefly as possible the main sources of the various chapters and points out the parallelisms with Western thought, especially in the Chris- tian Gospels.
751.549
VI THE GOSPEL OF BUDDHA.
Buddhism, like Christianity, is split up into innumerable sects, and these sects not unfrequently cling to their sectarian tenets as being the main and most indispensable features of their religion. The present book follows none of the sectarian doctrines, but takes an ideal position upon which all true Buddhists may stand as upon common ground. Thus the arrangement into harmonious and systematic form of this Gospel of Buddha, as a whole, is the main original feature of the book. Considering the bulk of its various details, however, it must be regarded as a mere compilation, and the aim of the compiler has been to treat his material about in the same way as he thinks that the author of the Fourth Gospel of the New Testament used the accounts of the life of Jesus of Nazareth. He has ventured to present the data of Buddha's life in the light of their religio-philosophical importance ; he has cut out most of their apocryphal adornments, especially those in which the Northern tra- ditions abound, yet he did not deem it wise to shrink from preserving the marvellous that appears in the old records, whenever its moral seemed to justify its mention ; he only pruned the exuberance of wonder which delights in relating the most incredible things, appa- rently put on to impress, while in fact they can only tire. Mira- cles have ceased to be a religious test ; yet the belief in the miracu- lous powers of the Master still bears witness to the holy awe of the first disciples and reflects their religious enthusiasm.
Lest the fundamental idea of Buddha's doctrines be misunder- stood, the reader is warned to take the term ' ' self " in the sense in which Buddha uses it. The "self" of man can be and has been understood in a sense to which Buddha would never have made any objection. Buddha denies the existence of " self " as it was commonly understood in his time ; he does not deny man's men tality, his spiritual constitution, the importance of his personality, in a word, his soul. But he does deny the mysterious ego-entity, the ^tman, in the sense of a kind of soul-monad which by some schools was supposed to reside behind or within man's bodily and
PREFACE. Vll
psychical activity as a distinct being, a kind of thing-in-itself, and a metaphysical agent assumed to be the soul.
Buddhism is monistic. It claims that man's soul does not con- sist of two things, of an dtman (self) and of a manas (mind or thoughts) ; but that it is made up of thoughts alone.* The thoughts of a man constitute his soul ; they, if anything, are his self, and there is no dtman, no additional and separate " self " besides. Accord- ingly, the translation of dtman by " soul," which would imply that Buddha denied the existence of the soul, is extremely misleading.
Representative Buddhists, of different schools and of various countries, acknowledge the correctness of the view here taken, and we emphasise especially the assent of Southern Buddhists because in the translations from their sacred writings the term dtman is commonly rendered by "soul."
" The Buddhist, the Organ of the Southern Church of Bud- dhism," writes in a review of "The Gospel of Buddha":
" The eminent feature of the work is its grasp of the difl5cult ' ' subject and the clear enunciation of the doctrine of the most puz- ' ' zling problem of dtman, as taught in Buddhism. So far as we have "examined the question of dtman ourselves from the works of the ' ' Southern canon, the view taken by Dr. Paul Carus is accurate, "and we venture to think that it is not opposed to the doctrine of "Northern Buddhism."
This <?/wa«-superstition, so common not only in India, but all over the world, corresponds to man's habitual egotism in prac- tical life ; both are illusions growing out of the same root, which is the vanity fair of worldliness, inducing man to believe that the purpose of his life lies in his self. Buddha proposes to cut off en- tirely all thought of self, so that it will no longer bear fruit. Thus Buddha's Nirvina is an ideal state, in which man's soul, after being cleansed from all selfishness and sin, has become a habitation of the truth, teaching him to distrust the allurements of pleasure and to confine all his energies to attending to the duties of life. ♦See Dharmapada, verse 2, page iii, of the present volume.
Vlll THE GOSPEL OF BUDDHA.
Buddha's doctrine is no negativism. An investigation of the nature of man's soul shows that while there is no dtman or ego- entity, the very being of man consists in his karma, and his karma remains untouched by death and continues to live. Thus, by de- nying the existence of that which appears to be our soul and for the destruction of which in death we tremble, Buddha actually opens (as he expresses it himself) the door of immortality to man- kind ; and here lies the comer-stone of his ethics and also of the comfort as well as the enthusiasm which his religion imparts. Any one who does not see the positive aspect of Buddhism, will be un- able to understand how it could exercise such a powerful influence upon millions and millions of people.
The present volume is not designed to contribute to the solu- tion of historical problems. The compiler has studied his subject as well as he could under given circumstances, but he does not intend here to offer a scientific production. Nor is this book an attempt at popularising the Buddhist religious writings, nor at pre- senting them in a poetic shape. If this ' ' Gospel of Buddha " helps people to comprehend Buddhism better, and if in its simple style it impresses the reader with the poetic grandeur of Buddha's personal- ity, these effects must be counted as incidental ; its main purpose lies deeper still. The present book has been written to set the reader a thinking on the religious problems of to-day. It presents a picture of a religious leader of the remote past with the view of making it bear upon the living present and become a factor in the formation of the future.
It is a remarkable fact that the two greatest religions of the world, Christianity and Buddhism, present so many striking coin- cidences in their philosophical basis as well as in the ethical appli- cations of their faith, while their modes of systematising them in dogmas are radically different ; and it is difficult to understand why iI--.3 agreements should have caused animosity, instead of creating
PREFACE. IX
sentiments of friendship and good-will. Why should Christians not say with Prof. F. Max MUller :
" If I do find in certain Buddhist works doctrines identically "the same as in Christianity, so far from being frightened, I feel "delighted, for surely truth is not the less true because it is be- "lieved by the majority of the human race."
The main trouble arises from a wrong conception of Christian- ity. There are many Christians who assume that Christianity alone is in the possession of truth and that man could not, in the natural way of his moral evolution, have obtained that nobler conception of life which enjoins the practice of a universal good-will towards both friends and enemies. This narrow view of Christianity is re- futed by the mere existence of Buddhism.
Must we add that the lamentable exclusiveness that prevails in many Christian churches, is not based upon Scriptural teach- ings, but upon a wrong metaphysics?
All the essential moral truths of Christianity are, in our opinion, deeply rooted in the nature of things, and do not, as is often as- sumed, stand in contradiction to the cosmic order of the world. They have been formulated by the Church in certain symbols, and since these symbols contain contradictions and come in conflict with science, the educated classes are estranged from religion. Now, Buddhism is a religion which knows of no supernatural revelation, and proclaims doctrines that require no other argument than the "come and see." Buddha bases his religion solely upon man's knowledge of the nature of things, upon provable truth. Thus, we trust that a comparison of Christianity with Buddhism will be a great help to distinguish in both religions the essential from the ac- cidental, the eternal from the transient, the truth from the allegory in which it has found its symbolic expression. We are anxious to press the necessity of discriminating between the symbol and its meaning, between dogma and religion, between statements of fact and metaphysical theories, between man-made formulas and eter- nal truth. And this is the spirit in which we offer this book to the
X THE GOSPEL OF BUDDHA.
public, cherishing the hope that it will help to develop in Chris- tianity not less than in Buddhism the cosmic religion of truth.
The strength as well as the weakness of original Buddhism lies in its philosophical character, which enabled a thinker, but not the masses, to understand the dispensation of the moral law that per- vades the world. As such, the original Buddhism has been called by Buddhists the little vessel of salvation, or Hinay^na ; 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. Following the spirit of a missionary propaganda, so natural to religious men who are earnest in their convictions, later Buddhists popularised Bud- dha's doctrines and made them accessible to the multitudes. It is true that they admitted many mythical and even fantastical notions, but they succeeded nevertheless in bringing its moral truths home to the people who could but incompletely grasp the philosophical meaning of Buddha's religion. They constructed, as they called it, a large vessel of salvation, the Mahayana, in which the multi- tudes would find room and could be safely carried over. Although the Mahayana unquestionably has its shortcomings, it must not be condemned offhand, for it serves its purpose. Without regarding it as the final stage of the religious development of the nations among which it prevails, we must concede that it resulted from an adapta- tion to their condition and has accomplished much to educate them. The Mahayina is a step forward in so far as it changes a philos- ophy into a religion, and attempts to preach doctrines that were negatively expressed, in positive propositions.
Far from rejecting the religious zeal which gave rise to the Mahcly^na in Buddhism, we can still less join those who denounce Christianity on account of its dogmatology and mythological ingre- dients. Christianity has a great mission in the evolution of man- kind. It has succeeded in imbuing with the religion of charity and mercy the most powerful nations of the world, to whose spiritual needs it is especially adapted. It extends the blessings of universal good-will with the least possible amount of antagonism to the nat-
PREFACE. Xi
ural selfishness that is so strongly developed in the Western races. Christianity is "the religion of love made easy." This is its ad- vantage, which, however, is not without its drawbacks. Christian- ity teaches charity without dispelling the ego-illusion ; and in this sense it surpasses even the Mahiyana : it is still more adapted to the needs of multitudes than a large vessel fitted to carry over those who embark on it : it is comparable to a grand bridge, a Mahisetu, on which a child who has no comprehension as yet of the nature of self can cross the stream of self-hood and worldly vanity.
A comparison of the many striking agreements between Chris- tianity and Buddhism may prove fatal to a sectarian conception of Christianity, but will in the end help to mature our insight into the true significance of Christianity. It will bring out that nobler Christianity which aspires to be the cosmic religion of universal truth.
Let us hope that this Gospel of Buddha will serve both Bud- dhists and Christians as a help to penetrate further into the spirit of their faith, so as to see its full width, breadth, and depth.
Above any Hinaydna, Mahliyina, and Mahisetu is the Reli- gion of Truth.
Paul Carus.
TABLE OF CONTENTS.
INTRODUCTION.
PAGE
I. Rejoice ... i
II. Samsara and Nirvina 2
III. Trutl; the Saviour 5
PRINCE SIDDHARTHA BECOMES BUDDHA.
IV. Buddha's Birth . . . ; 7
V. The Ties of Life 10
VI. The Three Woes 11
VII. Buddha's Renunciation 14
VIII. King Bimbis^ra 19
IX. Buddha's Search 22
X. Uruvilv^, the Place of Mortification 27
XI. Mdra, the Evil One 29
XII. Enlightenment 30
XIII. The First Converts 34
XIV. Brahma's Request . . , 35
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
XV. Upaka 37
XVI. The Sermon at Benares 38
XVII. TheSangha 43
XVIII. Yashas, the Youth of Benares 45
XIX. Sending Out the Disciples 48
XX. Kdshyapa 49
XXI. The Sermon at RAjagriha 53
XXII. The King's Gift 57
XIV THE GOSPEL OF BUDDHA.
PACK
XXIII. ShAriputra and MaudgalyAyana 58
XXIV. The People Dissatisfied 59
XXV. Andthapindika 59
XXVI. The Sermon on Charity 63
XXVII. Buddha's Father 64
XXVIII. Yashodhari 66
XXIX. Rdhula • 69
XXX. Jetavana 70
CONSOLIDATION OF BUDDHA'S RELIGION.
XXXI. Jivaka, the Physician 75
XXXII. Buddha's Parents Attain Nirvina 77
XXXIII. Women Admitted to the Sangha 77
XXXIV. The Bhikshus* Conduct Toward Women ... 78 XXXV. Vishakhi 79
XXXVI. The Upavasatha and Prdtimoksha 83
XXXVII. The Schism - . . . 85
XXXVIII. The Re-establishment of Concord 88
XXXIX. The Bhikshus Rebuked 94
XL. D^vadatta 95
XLI. The Goal 98
XLII. Miracles Forbidden 99
XLIII. The Vanity of Worldliness 101
XLIV. Secrecy and Publicity 103
XLV. The Annihilation of Suffering 104
XLVI. Avoiding the Ten Evils 106
XLVII. The Preacher's Mission 107
BUDDHA, THE TEACHER.
XLVIII. The Dharmapada m
XLIX. The Two Brahmans 117
L. Guard the Six Quarters 122
LI. Simha's Question Concerning Annihilation . . 124
LII. All Existence is Spiritual 130
LIII. Identity and Non-Identity 131
LIV. Buddha, Not Gautama 140
LV. One Essence, One Law, One Aim 141
LVI. The Lesson Given to R^hula 143
LVII. The Sermon on Abuse 145
TABLE OF REFERENCE.
XV
PAGE
LVIII. Buddha Replies to the D^va 146
LIX. Words of Instruction 148
LX. Amitibha 150
LXI. The Teacher Unknown 156
PARABLES AND STORIES.
LXII. Parables 158
LXIII. The Burning Mansion 158
LXIV. The Man Born Blind 159
LXV. The Lost Son 160
LXVI. The Giddy Fish 161
LXVII. The Cruel Crane Outwitted 162
LXVIII. Four Kinds of Merit 164
LXIX. The Light of the Word 165
LXX. Luxurious Living 166
LXXI. The Communication of Bliss 167
LXXII. The Listless Fool 168
LXXIII. Rescue in the Desert 169
LXXIV. Buddha, the Sower 173
LXXV. The Outcast 174
LXXVI. The Woman at the Well 174
LXXVII. The Peacemaker 175
LXXVm. The Hungry Dog 176
LXXIX. The Despot 178
LXXX. VAsavadatta 179
LXXXI. The Marriage-Feast in Jdmbdnada 180
LXXXII. A Party in Search for a Thief 182
LXXXIII. In the Realm of YamarAja 183
LXXXIV. The Mustard Seed 185
LXXXV. Following the Master Over the Stream . . . 189
LXXXVI. The Sick Bhikshu 190
THE LAST DAYS.
LXXXVII. The Conditions of Welfare 192
LXXXVIII. Upright Conduct 194
LXXXIX. Pitaliputra 194
XC. Shdriputra's Faith 197
XCL. The Mirror of Truth 199
XCII. Ambapili 201
XVI THE GOSPEL OF BUDDHA.
PAGE
XCIII. Buddha's Farewell Address 204
XCIV. Buddha Announces His Death 207
XCV. Chunda, the Smith 211
XCVI. Maitr^ya 215
XCVII. Buddha's Final Entering Into Nirvdna. . . . . 2i3
CONCLUSION.
XCVIII. The Three Personalities of Buddha 225
XCIX. The Purpose of Being 228
C. The Praise of All the Buddhas 232
Table of Reference , 241
Abbreviations in the Table of Reference 241
Glossary of Names and Terms 243
Pronunciation 260
Index 261
INTRODUCTION.
I. REJOICE.
REJOICE at the glad tidings ! Buddha, our Lord, has found the root of all evil. He has shown us the way of salvation. ^
Buddha dispels the illusions of our minds and re- deems us from the terrors of death. *
Buddha, our Lord, brings comfort to the weary and sorrow-laden ; he restores peace to those who are broken down under the burden of life. He gives cour- age to the weak when they would fain give up self- reliance and hope. •
Ye that suffer from the tribulations of life, ye that have to struggle and endure, ye that yearn for a life of truth, rejoice at the glad tidings ! *
There is balm for the wounded, and there is bread for the hungry. There is water for the thirsty, and there is hope for the despairing. There is light for those in darkness, and there is inexhaustible blessing for the upright. ^
Heal your wounds, ye wounded, and eat your fill, ye hungry. Rest, ye weary, and ye who are thirsty quench your thirst. Look up to the light, ye that sit in darkness ; be full of good cheer, ye that are for- lorn. •
2 THE GOSPEL OF BUDDHA.
Trust in truth, ye that love the truth, for the king- dom of righteousness is founded upon earth. The darkness of error is dispelled by the light of truth. We can see our way and make firm and certain steps. "^
Buddha, our Lord, has revealed the truth. ^
The truth cures our diseases and redeems us from perdition ; the truth strengthens us in life and in death ; the truth alone can conquer the evils of error. ^
Rejoice at the glad tidings ! ^
II. SAMSARA AND NIRVANA.
Look about you and contemplate life ! *
Everything is transient and nothing endures. There is birth and death, growth and decay; there is combi- nation and separation. *
The glory of the world is like a flower : it stands in full bloom in the morning and fades in the heat of the day. *
Wherever you look, there is a rushing and a push- ing, an eager pursuit of pleasures, a panic flight from pain and death, a vanity fair, and the flames of burn- ing desires. The world is full of changes and trans- formations. All is Samsara. *
Is there nothing permanent in the world? Is there in the universal turmoil no resting-place where our troubled heart can find peace? Is there nothing ever- lasting? *>
Is there no cessation of anxiety? Can the burning desires not be extinguished? When shall the mind be- come tranquil and composed? ^
Buddha, our Lord, was grieved at the ills of life. He saw the vanity of worldly happiness and sought
INTRODUCTION. 3
salvation in the one thing that will not fade or perish, but will abide forever and ever. ^
Ye who long for life, know that immortality is hid- den in transiency. Ye who wish for happiness without the sting of regret, lead a life of righteousness. Ye who yearn for riches, receive treasures that are eternal. Truth is wealth, and a life of truth is happiness. ^
All compounds will be dissolved again, but the verities which determine all combinations and separa- tions as laws of nature endure for ever and aye. Bodies fall to dust, but the truth of the mind which inhabits the body as soul will not be destroyed. *
Truth knows neither birth nor death ; it has no beginning and no end. Hail the truth. The truth is the immortal part of mind. ^®
Establish the truth in your mind, for the truth is the image of the eternal ; it portrays the immutable ; it reveals the everlasting ; the truth gives unto mortals the boon of immortality. ^^
Buddha is the truth ; let Buddha dwell in your heart. Extinguish in your soul every desire that an- tagonises Buddha, and in the end of your spiritual evo- lution you will become like Buddha. "
That of your soul which cannot or will not develop into Buddha must perish, for it is mere illusion and unreal ; it is the source of your error ; it is the cause of your misery. ^
You can make your soul immortal by filling it with truth. Therefore become like unto vessels fit to re- ceive the ambrosia of the Master's words. Cleanse yourselves of sin and sanctify your lives. There is no other way of reaching the truth. ^*
Learn to distinguish between Self and Truth. Self is the cause of selfishness and the source of sin j truth
4 THE GOSPEL OF BUDDHA.
cleaves to no self ; it is universal and leads to justice and righteousness. "
Self, that which seems to those who love their self as their being, is not the eternal, the everlasting, the imperishable. Seek not self, but seek the truth. " f If we liberate our souls from our petty selves, wish no ill to others, and become clear as a crystal diamond reflecting the light of truth, what a radiant picture will appear in us mirroring things as they are, without the admixture of burning desires, without the distortion of erroneous illusion, without the agitation of sinful un- ^rest. "
He who seeks self must learn to distinguish be- tween the false self and the true self. His ego and all his egotism are the false self. They are unreal illu- sions and perishable combinations. He only who iden- tifies his self with the truth will attain Nirvana ; and he who has entered Nirvana has attained Buddhahood ; he has acquired the highest bliss ; he has become that which is eternal and immortal. "
All compound things shall be dissolved again, worlds will break to pieces and our individualities will be scattered ; but the words of Buddha will remain forever. ^
' The extinction of self is salvation ; the annihilation of self is the condition of enlightenment ; the blotting out of self is Nirvana. Happy is he who has ceased to live for pleasure and rests in the truth. Verily his com- posure and tranquillity of mind are the highest bliss. ^
Let us take our refuge in Buddha, for he has found the everlasting in the transient. Let us take our refuge in that which is the immutable in the changes of exist- ence. Let us take our refuge in the truth that is es- tablished through the enlightenment of Buddha. *^
INTRODUCTION.
ni. TRUTH THE SAVIOUR.
The things of the world and its inhabitants are sub- ject to change ; they are products of things that ex- isted before ; all living creatures are what their past actions made them ; for the law of cause and effect is uniform and without exceptions. ^
But in the changing things truth lies hidden. Truth makes things real. Truth is the permanent in change. ^
And truth desires to appear ; truth longs to become conscious ; truth strives to know itself. ^
There is truth in the stone, for the stone is here ; and no power in the world, no God, no man, no de- mon, can destroy its existence. But the stone has no consciousness. *
There is truth in the plant and its life can expand ; the plant grows and blossoms and bears fruit. Its beauty is marvellous, but it has no consciousness. ^
There is truth in the animal ; it moves about and perceives its surroundings ; it distinguishes and learns to choose. There is consciousness, but it is not yet the consciousness of Truth. It is a consciousness of self only. «
The consciousness of self dims the eyes of the mind and hides the truth. It is the origin of error, it is the source of illusion, it is the germ of sin. ^
Self begets selfishness. There is no evil but what flows from self. There is no wrong but what is done by the assertion of self. 8
Self is the beginning of all hatred, of iniquity and slander, of impudence and indecency, of theft and rob- bery, of oppression and bloodshed. Self is Mara, the tempter, the evil-doer, the creator of mischief. ^
6 THE GOSPEL OF BUDDHA.
Self entices with pleasures. Self promises a fairy's paradise. Self is the veil of Maya, the enchanter. But the pleasures of self are unreal, its paradisian labyrinth is the road to hell and its fading beauty kindles the flames of desires that never can be satisfied. ^^
Who shall loosen us from the power of self ? Who shall save us from misery? Who shall restore us to a life of blessedness ? ^^
There is misery in the world of Samsara ; there is much misery and pain. But greater than all the misery is the bliss of truth. Truth gives peace to the yearn- ing mind ; it conquers error ; it quenches the flames of desire and leads to Nirvana. '*
Blessed is he who has found the peace of Nirvana. He is at rest in the struggles and tribulations of life ; he is above all changes ; he is above birth and death ; he remains unaffected by the evils of life. ^^
Blessed is he who has become an embodiment of truth, for he has accomplished his purpose and is one with himself and truth. He conquers although he may be wounded ; he is glorious and happy, although he may suffer ; he is strong, although he may break down under the burden of his work ; he is immortal, although he may die. The essence of his soul is immortality.^*
Blessed is he who has attained the sacred state of Buddhahood, for he is fit to work out the salvation of his fellow-beings. The truth has made its abode in him. Perfect wisdom illumines his understanding, and right- eousness ensouls the purpose of all his actions. ^
The truth is a living power for good, indestructible and invincible ! Work the truth out in your mind, and spread it among mankind, for Truth alone is the sa- viour from sin and misery. The Truth is Buddha, and Buddha is the Truth ! Blessed be Buddha ! i«
I * •
» J > J
PRINCE SIDDHArTHA' BECOI^fiS BUDDHA.
IV. BUDDHA'S BIRTH.
THERE was in Kapilavastu a Shakya king, strong of purpose and reverenced by all men, a de- scendant of the Ikshvaku, who call themselves Gau- tama, and his name was Shuddhodana or Pure-Rice. ^
His wife Maya-devi was beautiful as the water-lily and pure in mind as the lotus. As the Queen of Heaven, she lived on earth, untainted by desire, and immacu- late. 2
The king, her husband, honored her in her holi- ness and the spirit of truth descended upon her. ^
When she knew that the hour of motherhood was near, she asked the king to send her home to her parents; and Shuddhodana, anxious about his wife and the child she would bear him, willingly granted her request. ^
While she passed through the garden of Lumbini, the hour arrived ; her couch was placed under a lofty satin- tree and the child came forth from the womb like the rising sun, bright and perfect. *
All the worlds were flooded with light. The blind received their sight by longing to see the coming glory
8 THE GOSPEL OF BUDDHA.
of the Lord ; the deaf and dumb spoke with one another of the good omens indicating the birth of Buddha. The crooked became straight ; the lame walked. All prisoners were freed from their chains and the fires of aU{ the hells* vei;/e^:ttinguished. ^
"No clouds 'gathered in the skies and the polluted •streams becpime .clear, whilst celestial music rang through the air and the angels rejoiced with gladness. With no selfish or partial joy but for the sake of the law they rejoiced, for creation engulfed in the ocean of pain was now to obtain release. "^
The cries of beasts were hushed ; all malevolent beings received a loving heart, and peace reigned on earth. Mara, the evil one, alone was grieved and re- joiced not. ^
The Naga kings, earnestly desiring to show their reverence for the most excellent law, as they had paid honor to former Buddhas, now went to meet Bodhi- sattva. They scattered before him mandara flowers, rejoicing with heartfelt joy to pay their religious hom- age. 9
The royal father, pondering the meaning of these signs, was now full of joy and now sore distressed. ^^
The queen mother, beholding her child and the commotion which his birth created, felt in her timor- ous woman's heart the pangs of doubt. ^^
At her couch stood an aged woman imploring the heavens to bless the child. 12
Now there was at that time in the grove Asita, a rishi, leading the life of a hermit. He was a Brahman of dignified mien, famed not only for wisdom and scholarship, but also for his skill in the interpretation of signs. And the king invited him to see the royal child. 13
THE PRINCE BECOMES BUDDHA. 9
The seer, beholding the prince, wept and sighed deeply. And when the king saw the tears of Asita he became alarmed and asked : *'Why has the sight of my son caused thee grief and pain ? " ^^
But Asita's heart rejoiced, and, knowing the king's mind to be perplexed, he addressed him, saying : ^
**The king, like the moon when full, should feel great joy, for he has begotten a wondrously noble sonJ^
" I do not worship Brahma, but I worship this child ; and the gods in the temples will descend from their places of honor to adore him. "
<* Banish all anxiety and doubt. The spiritual omens manifested indicate that the child now born will bring deliverance to the whole world. ^^
'* Recollecting I myself am old, on that account I could not hold my tears ; for now my end is coming on. But this son of thine will rule the world. He is born for the sake of all that lives. ^
**His pure teaching will be like the shore that re- ceives the shipwrecked. His power of meditation will be like the cool lake ; and all creatures parched with the drought of lust may freely drink thereof. ^
** On the fire of covetousness he will cause the cloud of his mercy to rise, so that the rain of the law may extinguish it. ^^
*'The heavy gates of despondency he will open, and give deliverance to all creatures ensnared in the self-twined meshes of folly and ignorance. '^
** The king of the law has come forth to rescue from bondage all the poor, the miserable, the helpless." ^
When the royal parents heard Asita's words they rejoiced in their hearts and named their new-born in- fant Siddhartha, that is, *'he who has accomplished his purpose." ^*
lO THE GOSPEL OF BUDDHA.
And the queen said to her sister, Prajapati : "A mother who has borne a future Buddha will never give birth to another child. I shall soon leave this world, my husband the king, and Siddhartha, my child. When I am gone, be thou a mother to him." 26
And Prajapati wept and promised. 26
When the queen had departed from the living, Pra- japati took the boy Siddhartha and reared him. And as the light of the moon little by little increases, so the royal child grew from day to day in mind and in body; and truthfulness and love resided in his heart. ^
V. THE TIES OF LIFE.
When Siddhartha had grown to youth, his father desired to see him married, and he sent to all his kins- folk, commanding them to bring their princesses that the prince might select one among them as his wife. *
But the kinsfolk replied and said : **The prince is young and delicate ; nor has he learned any of the sciences. He would not be able to maintain our daugh- ter, and should there be war he would be unable to cope with the enemy." 2
The prince was not boisterous, but pensive in his nature. He loved to stay under the great jambu-tree in the garden of his father, and, observing the ways of the world, gave himself up to meditation. ^
And the prince said to his father : *' Invite our kins- folk that they may see me and put my strength to the test." And his father did as his son bade him. *
When the kinsfolk came, and the people of the city Kapilavastu had assembled to test the prowess and scholarship of the prince, he proved himself manly in
THE PRINCE BECOMES BUDDHA. II
all the exercises both of the body and of the mind, and there was no rival among the youths and men of India who could surpass him in any test, bodily or mental. *
He replied to all the questions of the sages ; but when he questioned them, even the wisest among them were silenced. «
Then Siddhartha chose himself a wife. He se- lected Yashodhara, his cousin, the gentle daughter of the king of Koli. And Yashodhara was betrothed to the prince. "^
In their wedlock was born a son whom they named Rahula, and King Shuddhodana, glad that an heir was born to his son, said : 8
**The prince having begotten a son, will love him as I love the prince. This will be a strong tie to bind Siddhartha's heart to the interests of the world, and the kingdom of the Shakyas will remain under the sceptre of my descendants. " •
With no selfish aim, but regarding his child and the people at large, Siddhartha, the prince, attended to his religious duties, bathing his body in the holy Gan- ges and cleansing his heart in the waters of the law. Even as men desire to give peace to their children, so did he long to give rest to the world. "
VI. THE THREE WOES.
The palace which the king had given to frhe prince was resplendent with all the luxuries of India ; for the king was anxious to see his son happy. ^
All sorrowful sights, all misery, and all knowledge of misery were kept away from Siddhartha, and he knew not that there was evil in the world. *
la THE GOSPEL OF BUDDHA.
But as the chained elephant longs for the wilds of the jungles, so the prince was eager to see the world, and he asked his father, the king, for permission to do so. ^
And Shuddhodana ordered a jewel-fronted chariot with four stately horses to be held ready, and com- manded the roads to be adorned where his son would pass. ^
The houses of the city were decorated with curtains and banners, and spectators arranged themselves on either side, eagerly gazing at the heir to the throne. Thus Siddhartha rode with Channa, his charioteer, through the streets of the city, and into a country watered by rivulets and covered with pleasant trees. ^
There they met an old man by the wayside. The prince, seeing the bent frame, the wrinkled face, and the sorrowful brow, said to the charioteer : *' Who is this? His head is white, his eyes are bleared, and his body is withered. He can barely support himself on his staff." «
The charioteer, much embarrassed, hardly dared to answer the truth. He said : ''These are the symp- toms of old age. This same man was once a suckling child, and as a youth full of sportive life ; but now, as years have passed away, his beauty is gone and the strength of his life is wasted. '* ^
Siddhartha was greatly affected by the words of the charioteer, and he sighed because of the pain of old age. *^What joy or pleasure can men take," he thought to himself, ''when they know they must soon wither and pine away! " ^
And lo ! while they were passing on, a sick man appeared on the way-side, gasping for breath, his body disfigured, convulsed and groaning with pain. *
THE PRINCE BECOMES BUDDHA. 13
The prince asked his charioteer : "What kind of man is this?" And the charioteer replied and said: "This man is sick. The four elements of his body are confused and out of order. We are all subject to such conditions : the poor and the rich, the ignorant and the wise, all creatures that have bodies, are liable to the same calamity." *^
And Siddhartha was still more moved. All pleas- ures appeared stale to him and he loathed the joys of life. "
The charioteer sped the horses on to escape the dreary sight when suddenly they were stopped in their fiery course. ^
Four persons passed by carrying a corpse ; and the prince, shuddering at the sight of a lifeless body, asked the charioteer; "What is this they carry? There are streamers and flower garlands ; but the men that follow are overwhelmed with grief ! " ^
The charioteer replied : * ' That is a dead man : His body is stark ; his life is gone ; his thoughts are still ; his family and the friends who loved him now carry the corpse to the grave." "
And the prince was full of awe and terror . "Is this the only dead man," he asked, "or does the world contain other instances?" ^^
With a heavy heart the charioteer replied : "All over the world it is the same. He who begins life must end it. There is no escape from death." "
With bated breath and stammering accents the prince exclaimed : " O worldly men ! How fatal is your delusion ! Inevitably your body will crumble to dust, yet carelessly, unheedingly, you live on." "
The charioteer observing the deep impression these
14 THE GOSPEL OF BUDDHA
sad sights had made on the prince, turned his horses and drove back to the city. ^^
When they passed by the palaces of the nobiHty, Krisha Gautami, a young princess andniece of the king, saw Siddhartha in his manhness and beauty, and, ob- serving the thoughtfulness of his countenance, said : ** Happy the father that begot you, happy the mother that nursed you, happy the wife that calls husband this lord so glorious." *^
The prince hearing this greeting, said: ''Happy are they that have found deliverance. Longing for peace of mind, I shall seek the bliss of Nirvana." And handing her his precious pearl necklace as a reward for the instruction she had given him, he returned home.^
Siddhartha looked with disdain upon the treasures of his palace. His wife welcomed him and entreated him to tell her the cause of his grief ; and he said : "I see everywhere the impression of change ; therefore, my heart is heavy. Men grow old, sicken, and die. That is enough to take away the zest of life." ^^
The king, his father, hearing that the heart of the prince had become estranged from pleasure, was greatly overcome with sorrow and like a sword it pierced his heart «
VII. BUDDHA'S RENUNCIATION.
It was night. The prince found no rest on his soft pillow ; he arose and went out into the garden. "Alas !" he cried, "for all the world is full of dark- ness and ignorance ; there is no one who knows how to cure the ills of existence." And he groaned with pain. ^
Siddhartha sat down beneath the great jambu-tree
THE PRINCE BECOMES BUDDHA. r5
and gave himself to thought, pondering on life and death and the evils of decay. Concentrating his mind he became free from confusion. All low desires van- ished from his heart and perfect tranquillity came over him. *
In this state of ecstasy he saw with his mental eye all the misery and sorrow of the world ; he saw the pains of pleasure and the inevitable certainty of death that hovers over every being. Yet men are not awak- ened to the truth. And a deep compassion seized his heart. '
While the prince was pondering on the problem of evil, he beheld with his mind's eye under the jambu- tree a lofty figure endowed with majesty, calm and dig- nified. ** Whence dost thou come, and who art thou? " asked the prince. *
In reply the vision said: *' I am a shramana. Trou- bled at the thought of old age, disease, and death I have left my home to seek the path of salvation. All things hasten to decay; only the truth abideth forever. Every- thing changes, and there is no permanency; yet the words of Buddhas are immutable. I long for the hap- piness that does not decay; the treasure that will never perish ; the life that knows of no beginning and no end. Therefore, I have destroyed all worldly thought. I have retired into an unfrequented dell to live in solitude ; and, begging for food, I devote myself to the one thing that is needed." ^
Siddhartha asked: *'Can peace be gained in this world of unrest? I am struck with the emptiness of pleasure and have become disgusted with lust. All oppresses me, and existence itself seems intolerable. " •
The shramana replied : << Where heat is, there is also a possibility of cold ; creatures subject to pain,
l6 THE GOSPEL OF BUDDHA.
possess the faculty of pleasure ; the origin of evil in- dicates that good can be developed. For these things are correlatives. Thus where there is much suffering, there will be much bliss, if you but open your eyes to find it. Just as a man who has fallen into a heap of filth ought to seek the great pond of water covered with lotuses, which is near by: even so seek thou for the great deathless lake of Nirvana to wash off the de- filement of sin. If the lake is not sought, it is not the fault of the lake ; even so when there is a blessed road leading the man held fast by sin to the salvation of Nirvana, if the road is not walked upon it is not the fault of the road, but of the person. And when a man who is oppressed with sickness, there being a physician who can heal him, does not avail himself of the physi- cian's help, that is not the fault of the physician : even so when a man oppressed by the malady of evil-doing does not seek the spiritual guide of enlightenment, that is no fault of the sin-destroying guide. " '
The prince listened to the noble words of his visi- tor and said: **You bring good tidings, for now I know that my purpose will be accomplished. My father advises me to enjoy life and to undertake worldly duties, such as will bring honor to me and my house. He tells me that I am too young still, that my pulse beats too full to lead a religious life. ^
The venerable figure shook his head and replied : **You ought to know that for seeking true religion there is never a time that can be inopportune." ^
A thrill of joy passed through Siddhartha's heart. **Now is the time to seek religion," he said, **now is the time to sever all ties that would prevent me from attaining perfect enlightenment ; now is the time to
THE PRINCE BECOMES BUDDHA. I7
wander into the wilderness and, leading a mendicant's life, to find the path of deliverance." ^^
The celestial messenger heard the resolution of Siddhartha with approval. "
**Now, indeed," he added, **is the time to seek religion. Go out, Siddhartha, and accomplish your purpose. For thou art Bodhisattva, the Buddha-elect ; thou art destined to enlighten the world. ^
** Thou art Tathagata, the perfect one, for thou wilt fulfil all righteousness and be dharma-raja, the king of truth. Thou art Bhagavant, the Blessed One, for thou art called upon to become the saviour and redeemer of the world. "
*' Do thou fulfil the perfection of truth. Though the thunderbolt descend upon thy head, yield thou never to the allurements that beguile men from the path of truth. As the sun at all seasons pursues his own course, nor ever goes on another, even so if thou for- sake not the straight path of righteousness, thou shalt become a Buddha. **
** Persevere in thy quest and thou shalt find what thou seekest. Pursue thy aim unswervingly and thou shalt reach the prize. Struggle earnestly and thou shalt conquer. The benediction of all deities, of all saints, of all that seek light is upon thee, and heavenly wisdom guides thy steps. Thou shalt be the Buddha, our Master, and our Lord ; thou wilt enlighten the world and save mankind from perdition." ^
Having thus spoken, the vision vanished, and Sid- dhartha's soul was filled with peace. He said to him- self : M
'* I have awakened to the truth and I am resolved to accomplish my purpose. I will sever all the ties
l8 THE GOSPEL OP BUDDHA.
that bind me to the world, and I will go out from my home to seek the way of salvation. "
'< The Buddhas are beings whose words cannot fail : there is no departure from truth in their speech. ^
**For as the fall of a stone thrown into the air, as the death of a mortal, as the sunrise at dawn, as the lion's roaring when he leaves his lair, as the delivery of a woman with child, as all these things are sure and certain — even so the word of the Buddhas is sure and cannot fail. ^
"Verily I shall become a Buddha." »
The prince returned to the bedroom of his wife to take a last farewell glance at those whom he dearly loved above all the treasures of the earth. He longed to take the boy once more into his arms and kiss him with a parting kiss. But the child lay in the arms of its mother and he could not lift the boy without awak- ing both. ^
There Siddhartha stood gazing at his beautiful wife and his beloved son, and his heart grieved. The pain of parting overcame him powerfully. Although his mind was determined so that nothing, be it good or evil, could shake his resolution, the tears came freely from his eyes, and it was beyond his power to check or suppress their stream. *^
The prince tore himself away with a manly heart, suppressing his feelings but not extinguishing his mem- ory. He mounted his steed Kanthaka, and finding the gates of the castle wide open, he went out into the silent night, accompanied only by his faithful charioteer Channa. ^
Thus Siddhartha, the prince, renounced worldly pleasures, gave up his kingdom, severed all ties, and went into homelessness. **
THE PRINCE BECOMES BUDDHA. I9
Darkness lay upon the earth, but the stars shone brightly in the heavens. *
VIII. KING BIMBISARA.
Siddhartha had cut his waving hair and had ex- changed his royal robe for a mean dress of the color of the ground. Having sent home Channa, the charioteer, together with the noble mare Kanthaka, to king Shud- dhodana to bear him the message that the prince had left the world, Bodhisattva walked along on the high- road with a beggar's bowl in his hand. ^
Yet the majesty of his mind was ill-concealed under the poverty of his appearance. His erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth. The beauty of his youth was transfigured by holiness that surrounded his head like a halo. *
All the people who saw this unusual sight gazed at him in wonder. Those who were in a haste arrested their steps and looked back ; and there was no one who did not pay him homage. •
Having entered the city of Rajagriha, the prince went from house to house silently waiting till the peo- ple offered him food. Wherever the Blessed One came, the people gave him what they had ; they bowed be- fore him modestly and were filled with gratitude be- cause he condescended to approach their home. *
Old and young people were moved and said : ** This is a noble muni ! His approach is bliss. What a great joy for us ! " *
And king Bimbisara noticing the commotion in the city inquired for the cause of it, and learning the news sent one of his attendants to observe the stranger. •
Having heard that the muni must be a Shakya and of
aO THE GOSPEL OF BUDDHA.
noble family, and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl, the king was moved in his heart ; he donned his royal robe, placed his gold crown on his head and went out in the company of aged and wise counselors to meet his mysterious guest. '
The king found the muni of the Shakya race seated under a tree. Contemplating the composure of his face and the gentleness of his deportment, Bimbisara greeted him reverently and said. ^
** O shram ana, your hands are fit to grasp the reins of an empire and should not hold a beggar's bowl. I pity your youth. If I did not think you were of royal descent, I should request you to join me in the gov- ernment of my country and share my royal power. De- sire for power is becoming to the noble-minded, and wealth should not be despised. To grow rich and lose religion is not true gain. But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great mas- ter." 9
The great Shakyamuni lifted his eyes and replied :^°
"You are known, O king, as liberal and religious, and your words are prudent. A kind man who makes good use of wealth is rightly said to possess a great treasure ; but the miser who hoards up his riches will have no profit. ii
"Charity is rich in returns ; charity is the greatest wealth, for though it scatters, it brings no repen- tance. ^
** I have severed all ties because I seek deliverance. How is it possible for me to return to the world ? He who seeks religious truth, which is the highest treas- ure of all, must leave behind all that can concern him
THE PRINCE BECOMES BUDDHA. 21
or draw away his attention, and must be bent upon that one goal alone. He must free his soul from cov- etousness and lust, and also of the desire for power. ^
''Indulge in lust but a little, and lust like a child will grow. Wield worldly power and you will be bur- dened with cares. ^*
** Better than sovereignty over the earth, better than living in heaven, better than lordship over all the worlds, is the fruit of holiness. ^
**B6dhisattva has recognised the illusory nature of wealth and will not take poison as food. ^*
** Shall the baited fish still covet the hook, or the captive bird be enamoured of the net? ^^
** Would a rabbit rescued from the serpent's mouth go back to be devoured? Would a man who burned his hand with a torch take it up after he had dropped it to the earth ? Would a blind man who has recovered his sight desire to spoil his eyes again? w
"The sick man suffering from fever seeks for a cooling medicine. Shall we advise him to drink that which will increase the fever? Shall we quench a fire by heaping on it fuel? ^
*' I pray you, pity me not. Pity rather those who are burdened with the cares of royalty and the sorrows of great riches. They enjoy them tremblingly, for they are constantly threatened with a loss of those boons on the possession of which their hearts are set, and when they die they cannot take along either their gold or the kingly diadem. What is the preference of a dead king over a dead beggar? 20
** My heart hankers after no vulgar profit, so I have put away my royal diadem and prefer to be free from the burdens of life. »
"Therefore do not try to entangle me in new rela-
22 THE GOSPEL OF BUDDHA.
tionship and duties, nor hinder me from completing the work I have begun. 22
**I regret to leave you. But I will go to the sages who can teach me religion and so find the path on which we can escape evil. "
** May your country enjoy peace and prosperity, and may wisdom be shed upon your rule like the brightness of the meridian sun. May your royal power be strong and may righteousness be the sceptre in your hand." 24
The king, clasping his hands with reverence, bowed down before Shakyamuni and said : " May you obtain that which you seek, and, having obtained it, come back, I pray you, and receive me as your disciple. " *
Bodhisattva parted from the king in friendship and good-will, and he purposed in his heart to grant his request. *
IX. BUDDHA'S SEARCH.
Arada and Udraka were renowned as teachers among the Brahmans, and there was no one in those days who surpassed them in learning and philosoph- ical knowledge. ^
Bodhisattva went to them and sat at their feet. He listened to their doctrines of the atman or self, which is the ego of the mind and the doer of all doings. He learned their views of the transmigration of souls and of the law of karma ; how the souls of bad men had to suffer by being reborn in men of low caste, in animals, or in hell, while those who purified them- selves by libations, by sacrifices, and by self-mortifica- tion would become kings, or Brahmans, or devas, so as to rise higher and higher in the grades of existence.
THE PRINCE BECOMES BUDDHA. 23
He Studied their incantations and offerings and the methods by which they attained deliverance of the ego from material existence in states of ecstasy. ^
Arada said : **What is that self which perceives the actions of the five roots of mind, touch, smell, taste, sight, and hearing? What is that which is active in the two ways of motion, in the hands and in the feet? The problem of the soul appears in the expres- sions '/ say,' '/know and perceive,' */ come, 'and '/ go' or '/ will stay here.' Thy soul is not thy body; it is not thy eye, not thy ear, not thy nose, not thy tongue ; nor is it thy mind. The / is he who feels the touch in thy body. The / is the smeller in the nose, the taster in the tongue, the seer in the eye, the hearer in the ear, and the thinker in the mind. The / moves thy hands and thy feet. The / is thy soul. Doubt in the existence of the soul is irreligious, and with- out discerning this truth there is no way of salvation. Deep speculation will easily involve the mind ; it leads to confusion and unbelief; but a purification of the soul leads to the way of escape. True deliverance is reached by removing from the crowd and leading a her- mit's life, depending entirely on alms for food. Putting away all desire and clearly recognising the non-existence of matter, we reach a state of perfect emptiness. Here we find the condition of immaterial life. As the munja- grass when freed from its horny case, or as the wild bird escapes from its prison, so the ego liberating itself from all limitations, finds perfect release. This is true deliverance, but those only who will have deep faith will learn." ^
Bodhisattva found no satisfaction in these teach- ings. He replied : *' People are in bondage, because they have not yet removed the idea of /. ♦
^4 THE GOSPEL OF BUDDHA.
"The thing and its quality are different in onr thought, but not in reality. Heat is different from fire in our thought, but you cannot remove heat from fire in reality. You say that you can remove the qualities and leave the thing, but if you think your theory to the end, you will find that this is not so. ^
"Is not man an organism of many aggregates? Do we not consist of various skandhas, as our sages call them? Man consists of the material form, of sensation, of thought, of dispositions, and, lastly, of understand- ing. That which men call the ego when they say */ am ' is not an entity behind the skandhas ; it originates by the co-operation of the skandhas. There is mind ; there is sensation and thought, and there is truth ; and truth is mind when it walks in the path of righteousness. But there is no separate ego-soul outside or behind the thought of man. He who believes that the ego is a dis- tinct being has no correct conception of things. The very search for the atman is wrong ; it is a wrong start and it will lead you in the false direction. •
" How much confusion of thought comes from our interest in self, and from our vanity when thinking */ am so great, * or ' / have done this wonderful deed ? ' The thought of your / stands between your rational nature and truth ; banish it, and then you will see things as they are. He who thinks correctly will rid himself of ignorance and acquire wisdom. The ideas '/ am ' and '/ shall be ' or */ shall not be * do not oc- cur to a clear thinker. ^
"Moreover, if your ego remains, how can you at- tain true deliverance ? If the ego is to be reborn in any of the three worlds, be it in hell, upon earth, or be it even in heaven, we shall meet again and again the
THE PRINCE BECOMES BUDDHA. 25
same inevitable doom of existence. We shall be im- plicated in egotism and sin. '
*'A11 combination is subject to separation, and we cannot escape birth, disease, old age, and death. Is this a final escape? " •
Udraka said : * ' Do you not see around you the ef- fects of karma? What makes men different in character, station, possessions, and fate? It is their karma, and karma includes merit and demerit. The transmigra- tion of the soul is subject to its karma. We inherit from former existences the evil effects of our evil deeds and the good effects of our good deeds. If that were not so, how could we be different?" ^^
The Tathagata meditated deeply on the problems of transmigration and karma, and found the truth that lies in them. ^^
**The doctrine of karma, '* he said, ** is undeniable, but your theory of the ego has no foundation. ^'^
The life of the soul is, like all other phenomena of nature, subject to the law of cause and effect. The present reaps what the past has sown, and the future is the product of the present. But I can discover no immutable ego-being, no self which remains the same and migrates from body to body. ^^
*'Is not this individuality of mine a combination, material as well as mental? Is it not made up of qual- ities that sprang into being by a gradual evolution. The five roots of sense-perception in this organism have come from ancestors who performed these functions. The ideas which I think, came to me partly from others who thought them, and partly they rise from combina- tions of these ideas in my own mind. Those who used the same sense-organs, and thought the same ideas before I was composed into this individuality of mine
26 THE GOSPEL OF BUDDHA.
are my previous existences ; they are my ancestors as much as / of yesterday am the father of / of to-day, and the karma of my past deeds conditions the fate of my present existence. ^*
*' Supposing there were an atman that performs the actions of the senses, then if the door of sight were torn down and the eye plucked out, that atman would be able to peep through the larger aperture and see the forms of its surroundings better and more clearly than before. It would be able to hear sounds better, if the ears were torn away; smell better, if the nose were cut off; taste better, if the tongue were pulled out; and feel better if the body were destroyed. ^^
*<I observe the preservation and transmission of soul ; I perceive the truth of karma, but see no atman whom your doctrine makes the doer of your deeds. There is rebirth without the transmigration of self. For this atman, this self, this ego in the '/ say ' and in the */ will ' is an illusion. If this self were a reality, how could there be an escape from selfhood? The terror of hell would be infinite, and no release could be granted. The evils of existence would not be due to our ignorance and sin, but would constitute the very nature of our being." ^*
And Bodhisattva went to the priests officiating in the temples. But the gentle mind of the Shakyamuni was offended at the unnecessary cruelty performed on the altars of the gods. He said : ^^
*' Ignorance only can make these men prepare festi- vals and vast meetings for sacrifices. Far better to revere the truth than try to appease the gods by the shedding of blood. 18
' ' What love can a man possess who believes that the destruction of life will atone for evil deeds? Can a new
THE PRINCE BECOMES BUDDHA. 27
wrong expiate old wrongs? And can the slaughter of an innocent victim take away the sins of mankind? This is practising religion by the neglect of moral con- duct. ^
* * Purify your hearts and cease to kill ; that is true religion. ^
** Rituals have no efficacy; prayers are vain repeti- tions ; and incantations have no saving power. But to abandon covetousness and lust, to become free from evil passions, and to give up all hatred and ill-will, that is the right sacrifice and the true worship. '* ^
X. URUVILVA. THE PLACE OF MORTIFICATION.
Bodhisattva went in search of a better system and came to a settlement of five bhikshus in the jungle of Uruvilva ; and when the Blessed One saw the life of those five men, virtuously keeping in check their senses, subduing their passions, and practising austere self-discipline, he admired their earnestness and joined their company. ^
With holy zeal and a strong heart, Shakyamuni gave himself up to mortification and thoughtful medi- tation. While the five bhikshus were severe, Shakya- muni was severer still, and they revered him as their master. ^
So Bodhisattva continued for six years patiently torturing himself and suppressing the wants of nature. He trained his body and exercised his mind in the modes of the most rigorous ascetic life. At last he ate each day one hemp-grain only, seeking to cross the ocean of birth and death and to arrive at the shore of deliverance, '
a8 THE GOSPEL OF BUDDHA
Bodhisattva was shrunken and attenuated, and his body was like a withered branch ; but the fame of his holiness spread in the surrounding countries, and peo- ple came from great distances to see him and receive his blessing. *
However, the Holy One was not satisfied. Seek- ing true wisdom he did not find it, and he came to the conclusion that mortification would not extinguish de- sire nor afford enlightenment in ecstatic contempla- tion. ^
Seated beneath a jambu-tree, he considered the state of his mind and the fruits of his mortification. * * My body has become weaker and weaker, " he thought, **and my fasts have not advanced me in my search for salvation. This is not the right path. I should rather try to strengthen my body by drink and food and thus enable my mind to seek composure." ^
He went to bathe in the river, but when he strove to leave the water he could not rise on account of his weakness. Then espying the branch of a tree and taking hold of it, he raised himself and left the river. ^
While the Blessed One was walking to return to his abode, he staggered and fell to the ground, and the five bhikshus thought he was dead. ^
There was a chief herdsman living near the grove whose eldest daughter was called Nanda ; and Nanda happened to pass by the spot where the Blessed One had swooned, and bowing down before him she offered him rice-milk and he accepted the gift. »
Having eaten, all his limbs were refreshed, his mind became clear again, and he was strong to receive the highest enlightenment. !«
After this occurrence, Bodhisattva partook again of food. His disciples having witnessed the scene of
THE PRINCE BECOMES BUDDHA. 29
Nandi and observing the change in his mode of living, were filled with suspicion. They were convinced that Siddhartha's religious zeal was flagging and that he whom they had hitherto revered as their Master had become oblivious of his high purpose. "
Bodhisattva when he saw the bhikshus turning away from him, felt sorry for their lack of confidence, and he was aware of the loneliness in which he lived. "
Suppressing his grief he wandered on alone and his disciples said, ''Siddhartha leaves us to seek a more pleasant abode." "
XI. MARA THE EVIL ONE.
The Holy One directed his steps to that blessed Bodhi-tree beneath whose shade he should accomplish his search. ^
As he walked, the earth shook and a brilliant light transfigured the world. '
When he sat down the heavens resounded with joy and all living beings were filled with good cheer. *
Mara alone, lord of the five desires, bringer of death and enemy of truth, was grieved and rejoiced not. With his three daughters, the tempters, and with his host of evil demons, he went to the place where the great shramana sat. But Shakyamuni minded him not.*
Mara uttered fear-inspiring threats and raised a whirl-storm so that the skies were darkened and the ocean roared and trembled. But the Blessed One un- der the B6dhi-tree remained calm and feared not. The Enlightened One knew that no harm could befall him. ^
The three daughters of Mara tempted Bodhisattva, but he paid no attention to them, and when Mara saw that he could kindle no desire in the heart of the vie-
3© THE GOSPEL OF BUDDHA.
torious shramana, he ordered all the evil spirits at his command to attack him and overawe the great muni.^
But the Blessed One watched them as one would watch the harmless games of children. All the fierce hatred of the evil spirits was of no avail. The flames of hell became wholesome breezes of perfume, and the angry thunderbolts were changed into lotus-flowers. ^
When Mara saw this, he fled away with his army from the Bodhi-tree. Whilst from above a rain of heavenly flowers fell, and voices of good spirits were heard : ^
''Behold the great muni! his mind unmoved by hatred ; the host of the wicked one has not overawed him. He is pure and wise, loving, and full of mercy.^
**As the rays of the sun drown the darkness of the world, so he who perseveres in his search will find the truth and the truth will enlighten him." ^
XII. ENLIGHTENMENT.
Bodhisattva having put to flight Mara, gave him- self up to meditation. All the miseries of the world, the evils produced by evil deeds and the sufferings arising therefrom passed before his mental eye, and he thought : 1
"Surely if living creatures saw the results of all their evil deeds, they would turn away from them in disgust. But selfhood blinds them, and they cling to their obnoxious desires. 2
''They crave for pleasure and they cause pain; when death destroys their individuality, they find no peace ; their thirst for existence abides and their selfhood re- appears in new births. ^
THE PRINCE BECOMES BUDDHA. 3I
*'Thus they continue to move in the coil and can find no escape from the hell of their own making. And how empty are their pleasures, how vain are their en- deavors ! Hollow like the plantain-tree and without contents like the bubble. *
**The world is full of sin and sorrow, because it is full of error. Men go astray because they think that delusion is better than truth. Rather than truth they follow error, which is pleasant to look at in the begin- ning but causes anxiety, tribulation, and misery." *
And Bodhisattva began to expound the dharma. The dharma is the truth. The dharma is the sacred law. The dharma is religion. The dharma alone can deliver us from error, sin, and sorrow. •
Pondering on the origin of birth and death, the Enlightened One recognised that ignorance was the root of all evil ; and these are the links in the develop- ment of life, called the twelve nidanas : ^
*' In the beginning there is existence blind and without knowledge ; and in this sea of ignorance there are appetences formative and organising. From appe- tences, formative and organising, rises awareness or feelings. Feelings beget organisms that live as indi- vidual beings. These organisms develop the six fields, that is, the five senses and the mind. The six fields come in contact with things. Contact begets sensa- tion. Sensation creates the thirst of individualised be- ing. The thirst of being creates a cleaving to things. The cleaving produces the growth and continuation of selfhood. Selfhood continues in renewed births. The renewed births of selfhood are the cause of suffering, old age, sickness, and death. They produce lamenta- tion, anxiety, and despair. 8
**The cause of all sorrow lies at the very beginning;
32 THE GOSPEL OF BUDDHA.
it is hidden in the ignorance from which life grows. Remove ignorance and you will destroy the wrong ap- petences that rise from ignorance ; destroy these ap- petences and you will wipe out the wrong perception that rises from them. Destroy wrong perception and there is an end of errors in individualised beings. De- stroy errors in individualised beings and the illusions of the six fields will disappear. Destroy illusions and the contact with things will cease to beget misconception. Destroy misconception and you do away with thirst. Destroy thirst and you will be free of all morbid cleav- ing. Remove the cleaving and you destroy the self- ishness of selfhood. If the selfishness of selfhood is destroyed you will be above birth, old age, disease, and death, and you escape all suffering." ^
The Enlightened One 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. Birth is sorrowful, growth is sorrowful, illness is sor- rowful, and death is sorrowful. Sad it is to be joined with that which we do not like. Sadder still is the separation from that which we love, and painful is the craving for that which cannot be obtained. "
"The second noble truth is the cause of suffering. The cause of suffering is lust. The surrounding world affects sensation and begets a craving thirst, which clamors for immediate satisfaction. The illusion of self originates and manifests itself in a cleaving to things. The desire to live for the enjoyment of self entangles us in the net of sorrow. Pleasures are the bait and the result is pain. ^
*'The third noble truth is the cessation of sorrow. He who conquers self will be free from lust. He m*)
THE PRINCE BECOMES BUDDHA. 33
longer craves, and the flame of desire finds no material to feed upon. Thus it will be extinguished. *'
**The fourth noble truth is the eightfold path that leads to the cessation of sorrow. There is salvation for him whose self disappears before Truth, whose will is bent upon what he ought to do, whose sole desire is the performance of his duty. He who is wise will en- ter this path and make an end of sorrow. ^*
**The eightfold path is (i) right comprehension; (2) right resolutions ; (3) right speech ; (4) right acts; (5) right way of earning a livelihood ; (6) right efforts; (7) right thoughts ; and (8) the right state of a peace- ful mind." ^
This is the dharma. This is the truth. This is religion. And the Enlightened One uttered this stanza :
** Long have I wandered ! Long I Bound by the chain of desire Through many births, Seeking thus long in vain, Whence comes this restlessness in man? Whence his egotism, his anguish ? And hard to bear is samsara When pain and death encompass us. Found ! it is found ! Author of selfhood,
No longer shalt thou build a house for me. Broken are the beams of sin ; The ridge-pole of care is shattered. Into Nirvana my mind has passed. The end of cravings has been reached at last." "
There is self and there is truth. Where self is, truth is not. Where truth is, self is not. Self is the fleeting error of samsara ; it is individual separateness and
34 THE GOSPEL OF BUDDHA.
that egotism which begets envy and hatred. Self is the yearning for pleasure and the lust after vanity. Truth is the correct comprehension of things ; it is the permanent and everlasting, the real in all existence, the bliss of righteousness. "
The existence of self is an illusion, and there is no wrong in this world, no vice, no sin, except what flows from the assertion of self. ^
The attainment of truth is possible only when self is recognised as an illusion. Righteousness can be practised only when we have freed our mind from the passions of egotism. Perfect peace can dwell only where all vanity has disappeared. ^*
Blessed is he who has understood the dharma. Blessed is he who does no harm to his fellow-beings. Blessed is he who overcomes sin and is free from pas- sion. To the highest bliss has he attained who has con- quered all selfishness and vanity. He has become Bud- dha, the Perfect One, the Blessed One, the Holy One.2«
XIII. THE FIRST CONVERTS.
The Blessed One tarried in solitude seven times seven days, enjoying the bliss of emancipation. ^
At that time Tapussa and Bhallika, two merchants, came travelling on the road near by, and when they saw the great shramana, majestic and full of peace, they approached him respectfully and offered him rice- cakes and honey. *
This was the first food that the Enlightened One ate since he attained Buddhahood. ^
And Buddha addressed them and pointed out to them the way of salvation. The two merchants con- ceiving in their minds the holiness of the conqueror
THE PRINCE BECOMES BUDDHA. 35
of Mara, bowed down m reverence and said: **We take our refuge, Lord, in the Blessed One and in the Dharma." *
Tapussa and Bhallika were the first that became lay disciples of Buddha. ^
XIV. BRAHMA'S REQUEST.
The Blessed One having attained Buddhahood pro- nounced this solemn utterance : ^
** Blissful is freedom from malice. Blissful is ab- sence of lust and the loss of all pride that comes from the thought </am.' 2
'* I have recognised the deepest truth, which is sublime and peace-giving, but difficult to understand. For most men move in a sphere of worldly interests and find their delight in worldly desires. ^
**The worldling will not understand the doctrine, for to him there is happiness in selfhood only, and the bliss that lies in a complete surrender to truth is unin- telligible to him. *
" He will call resignation what to the Enlightened One is the purest joy. He will see annihilation where the perfected one finds immortality. He will regard as death what the conqueror of self knows to be life ever- lasting. »
<* The truth remains hidden from him who is in the bondage of hate and desire. Nirvana remains incom- prehensible and mysterious to the vulgar mind that worldly interests surround as with clouds. •
** Should I preach the doctrine and mankind not comprehend it, it would bring me only fatigue and trouble." »
36 THE GOSPEL OF BUDDHA.
Then Brahma Sahampati descended from the heaven and, having worshipped the Blessed One, said : *
**Alas ! the world must perish, should the Holy One, the Tathagata, decide not to teach the dharma. *
*'Be merciful to those that struggle; have com- passion upon the sufferers ; pity the creatures who are hopelessly entangled in the snares of sorrow. ^^
** There are some beings that are almost pure from the dust of worldliness. If they hear not the doctrine preached, they will be lost. But if they hear it, they will believe and be saved." ^^
The Blessed One, full of compassion, looked with the eye of a Buddha upon all sentient creatures, and he saw among them beings whose minds were but scarcely covered by the dust of worldliness, who were of good disposition and easy to instruct. He saw some who were conscious of the dangers of lust and sin. ^
And the Blessed One said: *'Wide open be the door of immortality to all who have ears to hear. May they receive the dharma with faith. " ^
Then, Brahma Sahampati understood that the Blessed One had granted the request and would preach the doctrine. "
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
XV. UPAKA.
NOW the Blessed One thought : " To whom shall I preach the doctrine first ? My old teachers are dead. They would have received the good news with joy. But my five disciples are still alive. I shall go to them, and to them shall I first proclaim the gospel of deliverance. " ^
At that* time the five bhikshus dwelt in the Deer Park at Benares, and the Blessed One not thinking of their unkindness in having left him at a time when he was most in need of their sympathy and help, but mindful only of the services which they had ministered unto him, and pitying them for the austerities which they practised in vain, rose and journeyed to their abode. ^
Upaka, a young Brahman and a Jain, a former acquaintance of Siddhartha, saw the Blessed One while he journeyed to Benares, and, amazed at the majesty and sublime joyfulness of his appearance said : "Your countenance, friend, is serene ; your eyes are bright and indicate purity and blessedness." ^
The holy Buddha replied: *'I have obtained de- liverance by the extinction of self. My body is chas
38 THE GOSPEL OF BUDDHA.
tened, my mind is free from desire, and the deepest truth has taken abode in my heart. I have obtained Nirvana, and this is the reason that my countenance is serene and my eyes are bright. I now desire to found the kingdom of truth upon earth, to give light to those who are enshrouded in darkness and to open the gate of immortality to men.'* *
Upaka replied : **You profess then, friend, to be Jina, the conqueror of the world, the absolute one and the holy one. " ^
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 sin. Therefore, Upaka, I am the Jina." ®
Upaka shook his head. '* Venerable Gautama," he said, "your way lies yonder," and taking another road, he went away. "^
XVI. THE SERMON AT BENARES.
The five bhikshus saw their old teacher approach and 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 bhikshu but Gautama, and Gautama has become a man who lives in abun- dance and indulges in the pleasures of worldliness. " ^
But when the Blessed One approached in a digni- fied 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." 2
When they had thus received the Blessed One, he said: "Do not call the Tathagata by his name nor
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 39
address him * friend/ for he is Buddha, the Holy One. Buddha looks equally with a kind heart on all living beings and they therefore call him ' Father. ' To disre- spect a father is wrong ; to despise him, is sin. ^
'* The Tathagata," Buddha continued, ''does not seek salvation in austerities, but for that reason you must not think that he indulges in worldly pleasures, nor does he live in abundance. The Tathagata has found the middle path. *
''Neither abstinence from fish or flesh, nor going naked, nor shaving the head, nor wearing matted hair, nor dressing in a rough garment, nor covering oneself with dirt, nor sacrificing to Agni, will cleanse a man who is not free from delusions. ^
"Reading the Vedas, making offerings 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 not free from delusions. ^
"Anger, drunkenness, obstinacy, bigotry, decep- tion, envy, self-praise, disparaging others, supercili- ousness, and evil intentions constitute uncleanness; not verily the eating of flesh. ^
"Let me teach you, O bhikshus, the middle path, which keeps aloof from both extremes. By suffering, the emaciated devotee produces confusion and sickly thoughts in his mind. Mortification is not conducive even to worldly knowledge ; how much less to a triumph over the senses ! ^
"He who fills his lamp with water will not dispel the darkness, and he who tries to light a fire with rot- ten wood will fail. ^
"Mortifications are painful, vain, and profitless. And how can any one be free from self by leading a
40 THE GOSPEL OF BUDDHA.
wretched life if he does not succeed in quenching the fires of lust. ^®
"All mortification is vain so long as self remains, so long as self continues to lust after either worldly or heavenly pleasures. But he in whom self has become extinct is free from lust ; he will desire neither worldly nor heavenly pleasures, and the satisfaction of his nat- ural wants will not defile him. Let him eat and drink according to the needs of the body. ^
"Water surrounds the lotus-flower, but does not wet its petals. ^
**On the other hand, sensuality of all kind is en- ervating. The sensual man is a slave of his passions, and pleasure-seeking is degrading and vulgar. ^
"But to satisfy the necessities of life is not evil. To keep the body in good health is a duty, for other- wise we shall not be able to trim the lamp of wisdom, and keep our mind strong and clear. ^*
"This is the middle path, O bhikshus, that keeps aloof from both extremes. " ^^
And the Blessed One spoke kindly to his disciples, pitying them for their errors, and pointing out the use- lessness of their endeavors, and the ice of ill-will that chilled their hearts melted away under the gentle warmth of the Master's persuasion. ^*
Now the Blessed One set the wheel of the most excellent law a- rolling, and he began to preach to the five bhikshus, opening to them the gate of immortality, and showing them the bliss of Nirvana. "
And when the Blessed One began his sermon, a rapture thrilled through all the universes. ^^
The devas left their heavenly abodes to listen to the sweetness of the truth ; the saints that had parted from life crowded around the great teacher to receive the
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 4!
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. ^
Buddha said : 20
**The spokes of the wheel are the rules of pure conduct ; justice is the uniformity of their length ; wis- dom is the tire ; modesty and thoughtfulness are the hub in which the immovable axle of truth is fixed. ^
**He who recognises the existence of suffering, its cause, its remedy, and its cessation has fathomed the four noble truths. He will walk in the right path. ^
** Right views will be the torch to light his way. Right aims will be his guide. Right words will be his dwelling-place on the road. His gait will be straight, for it is right behavior. His refreshments will be the right way of earning his livelihood. Right efforts will be his steps : right thoughts his breath ; and peace will follow in his footprints. " "
And the Blessed One explained the instability of the ego. **
"Whatsoever is originated will be dissolved again. All worry about the self is vain ; the ego is like a mir- age, and all the tribulations that touch it will pass away. They will vanish like a nightmare when the sleeper awakes. ^
**He who has awakened is freed from fear; he has become Buddha ; he knows the vanity of all his cares, his ambitions, and also of his pains. ^
** It easily happens that a man, when taking a bath, steps upon a wet rope and imagines that it is a snake. Horror will overcome him, and he will shake from fear, anticipating in his mind all the agonies caused by the
4-2 THE GOSPEL OF BUDDHA.
serpent's venomous bite. What a relief does this man experience when he sees that the rope is no snake. The cause of his fright lies in his error, his ignorance, his illusion. If the true nature of the rope is recog- nised, his tranquillity of mind will come back to him ; he will feel relieved ; he will be joyful and happy. ^7
"This is the state of mind of one who has recog- nised that there is no self, that the cause of all his troubles, cares, and vanities is a mirage, a shadow, a dream. ^
** Happy is he who has overcome all selfishness; happy is he who has attained peace ; happy is he who has found the truth. »
**The truth is noble and sweet ; the truth can de- liver you from evil. There is no saviour in the world except the truth. so
'* Have confidence in the truth, although you may not be able to comprehend it, although you may sup- pose its sweetness to be bitter, although you may shrink from it at first. Trust in the truth. '^
** The truth is best as it is. No one can alter it; neither can any one improve it. Have faith in the truth and live it. 8*
** Errors lead astray; illusions beget miseries. They intoxicate like strong drinks ; but they fade away soon and leave you sick and disgusted. ^
"Self is a fever; self is a transient vision, a dream ; but truth is wholesome, truth is sublime, truth is ever- lasting. There is no immortality except in truth. For truth alone abideth forever." ^
And when the doctrine was propounded, the vener- able Kaundinya, the oldest one among the five bhik- shus, discerned the truth with his mental eye, and he
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 43
said: ''Truly, O Buddha, our Lord, thou hast found the truth." . «
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 roll- ing, which by no one in the universe, be he god or man, can ever be turned back. The kingdom of Truth will be preached upon earth ; it will spread ; and righteousness, good- will, and peace will reign among mankind." *•
XVII. THE SANGHA.
Having pointed out to the five bhikshus the truth, Buddha said : ^
*'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. '
**Be like unto brothers; one in love, one in holi- ness, and one in your zeal for the truth. ^
*' Spread the truth and preach the doctrine in all quarters of the world, so that in the end all living crea- tures will be citizens of the kingdom of righteous- ness. *
*'This is the holy brotherhood ; this is the church of Buddha ; this is the Sangha that establishes a com- munion among all those who have taken their refuge in Buddha." «
And Kaundinya was the first disciple of Buddha who had thoroughly grasped the doctrine of the Holy
44 THE GOSPEL OF BUDDHA.
One, and the Tathagata looking into his heart said : ' ' Truly Kaundinya has understood the truth. " Hence the venerable Kaundinya received the name "Ajnyata- Kaundinya," that is, ** Kaundinya who has understood the doctrine." •
Then the venerable Kaundinya spoke to Buddha and said : **Lord, let us receive the ordination from the Blessed One." '
And Buddha said: **Come, O bhikshus ! Well taught is the doctrine. Lead a holy life for the extinc- tion of suffering." ^
Then Kaundinya and the other bhikshus uttered three times these solemn vows : •
"To Buddha will I look in faith : He, the Perfect One, is holy and supreme. Buddha conveys to us in- struction, wisdom, and salvation, He is the Blessed One, who knows the laws of being, He is the Lord of the world, who yoketh men like oxen, the Teacher of gods and men, the Exalted Buddha. To Buddha will I look in faith. lo
** To the doctrine will I look in faith : well-preached is the doctrine by the Exalted One. The doctrine has been revealed so as to become visible ; the doctrine is above time and space. The doctrine is not based upon hearsay, it means 'come and see*; the doctrine leads to welfare ; the doctrine is recognised by the wise in their own hearts. To the doctrine will I look in faith. ^^
** To the community will I look in faith ; the com- munity of Buddha's disciples instructs us how to lead a life of righteousness ; the community of Buddha's disciples teaches us how to exercise honesty and justice; the community of Buddha's disciples shows us how to practise the truth. They form a brotherhood of kind- ness and charity. Their saints are worthy of rever-
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 45
ence. The community of Buddha's disciples is founded as a holy alliance in which men bind themselves to- gether to teach the behests of rectitude and to do good. To the community will I look in faith. " ^
XVIII. YASHAS, THE YOUTH OF BENARES.
At that time there was in Benares a noble 3rC)Uth, Yashas 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. '
The Blessed One saw Yashas, the noble youth, coming from afar. And Yashas approached and ex- claimed : **Alas, what distress ! What tribulations ! " *
The Blessed One said to Yashas : "Here is no dis- tress ; here are no tribulations. Come to me and I will teach you the truth, and the truth will dispel your sorrows." ^
And when Yashas, 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 desires, their sinfulness, and their evils, and pointed out the path of deliverance. *
Instead of disgust at the world, Yashas 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. ^
The Tathagata, knowing his inward thoughts, said:'
46 THE GOSPEL OF BUDDHA.
** Though a person be ornamented with jewels, the heart may have conquered the senses. The outward form does not constitute rehgion or affect the mind. Thus the body of a shramana may wear an ascetic's garb while his mind is immersed in worldliness. ^
*'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 heav- enly thoughts. ^ *' There is no distinction between the layman and the hermit, if but both have banished the thought of self." i« Seeing that Yashas was ready to enter upon the path, the Blessed One said to him: "Follow me!" And Yashas joined the brotherhood, and having put on the yellow robe, received the ordination. ^^ While the Blessed One and Yashas were discussing the doctrine, Yashas's father passed by in search of his son ; and in passing he asked the Blessed One : '* Pray, Lord, have you seen Yashas, my son? " ^ Buddha said to Yashas's father: ''Come in, sir, you will find your son ; and Yashas'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 Yashas's father, under- standing the doctrine of the Blessed One, said : ^ ''Glorious is the truth, O Lord ! The Buddha, the Holy One, our Master, sets up what has been over- turned ; he reveals what has been hidden ; he points out the way to the wanderer that has gone astray; he lights a lamp in the darkness so that all who have eyes to see can discern the things that surround them. I take refuge in the Buddha, our Lord : I take refuge in the doctrine revealed by him : I take refuge in the
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 47
brotherhood which he has founded. May the Blessed One receive me from this day forth while my life lasts as a disciple who has taken refuge in him." ^*
Yashas's father was the first lay-memSer who joined the Sangha. i*
When the wealthy merchant had taken refuge in Buddha, his eyes were opened and he saw his son sit- ting at his side in yellow robes. ** My son, Yat:has," he said, **your mother is absorbed in lamentation and grief. Return home and restore your mother to life. " ^^
Then Yashas looked at the Blessed One, and the Blessed One said : '* Should Yashas return to the world and enjoy the pleasures of a worldly life as he did be- fore?" "
And Yashas's father replied : "If Yashas, my son, finds it a gain to stay with you, let him stay. He has become delivered from the bondage of worldliness. " ^
When the Blessed One had cheered their hearts with words of truth and righteousness, Yashas's father said: "May the Blessed One, O Lord, consent to take his meal with me together with Yashas as his at- tendant?" ^
The Blessed One, having donned his robes, took his alms-bowl and went with Yashas to the house of the rich merchant. When they had arrived there, the mother and also the former wife of Yashas saluted the Blessed One and sat down near him. 20
Then the Blessed One preached, and tne women having understood his doctrine, exclaimed : "Glorious is the truth, O Lord ! The Buddha, the Holy One, our Master, sets up what has been overturned ; he re- veals 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
48 THE GOSPEL OF BUDDHA.
discern the things that surround them. We take refuge in the Buddha, our Lord. We take refuge in the doc- trine revealed by him. We take refuge in the brother- hood which has been founded by him. May the Blessed One receive us from this day forth while our life lasts as disciples who have taken refuge in him. " ^^
The mother and the wife of Yashas, the noble youth of Benares, were the first women who became lay-dis- ciples and took their refuge in Buddha. ^
Now there were four friends of Yashas belonging to the wealthy families of Benares. Their names were Vimala, Subahu, Punyajit, and Gavampati. ^
When Yashas's friends heard that Yashas had cut off his hair and put on yellow 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 Yashas, whom we know to be good and wise, has shaved his hair and put on yellow robes to give up the world and go forth into homelessness. " **
And they went to Yashas, and Yasha^: addressed the Blessed One, saying.: *'May the Blessed One admin- ister exhortation and instruction to these four friends of mineo " And the Blessed One preached to them and Yashas's friends accepted the doctrine and took refuge in the Buddha, the Dharma, and the Sangha. ^
XIX. SENDING OUT THE DISCIPI-ES.
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. *
And the Blessed One seeing that it was impossible
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 49
to attend to all who wanted to hear the truth and re- ceive the ordination, sent out from the number of his disciples such as were to preach the dharma and said unto them : *
**Go ye now, O bhikshus, 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. '
''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 doc- trine, so full of truth, so excellent, fall into the hands of those unworthy of it, where it would be despised and contemned, treated shamefully, ridiculed and cen- sured. *
**I now grant you, O bhikshus, this permission. Confer henceforth in the different countries the ordina- tion to those who are eager to receive it, -when you find them worthy." *
And it became an established custom that the bhik- shus 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. •
XX. KASHYAPA.
At that time there lived in UruvilvS the Jatilas, be- lievers of Krishna, worshipping the fire ; and Kashyapa was their chief. ^
50 THE GOSPEL OF BUDDHA.
Kashyapa was renowned throughout all India, and his name was honored as one of the wisest men on earth and an authority on religion. '^
And the Blessed One went to Kashyapa of Uru- vilva, the Jatila, and said : "Let me stay a night in the room where you keep your sacred fire. '* *
Kashyapa 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 fiend will kill you and I should be sorry to see you perish. " *
But Buddha insisted and Kashyapa admitted him to the room where the sacred fire was kept. ^
And the Blessed One sat down, keeping his body erect, and surrounding himself with watchfulness. •
In the night the dragon came to Buddha, belching forth in rage his fiery poison, and filling the air with burning vapor, but could do him no harm, and the fire consumed itself while the world-honored remained com- posed. And the venomous fiend became very wroth so that he died in his anger. ''
When Kashyapa saw the light shining forth from the room he said : *'Alas, what misery! Truly the counte- nance of Gautama the great Shakyamuni is beautiful but the serpent will destroy him." ®
In the morning the Blessed One showed the dead body of the fiend to Kashyapa, saying : **His fire has been conquered by my fire." ^
And Kashyapa thought to himself. * ' Shakyamuni is a great shramana and possesses high powers, but he is not holy like me. '* ^*
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 5I
There was in those days a festival, and Kashyapa thought : *' The people will come hither from all parts of the country and will see the great Shakyamuni. When he speaks to them, they will believe in him and abandon me." And he grew envious. ^^
When the day of the festival arrived, the Blessed One retired and did not come to Kashyapa. And Kash- yapa went to Buddha and said : '* Why did the great Shakyamuni not come ? " ^
The Tathagata replied: **Did you not think, O Kslshyapa, that it would be better if I stayed away from the festival?" ^
And Kashyapa was astonished and thought : ** Great is Shakyamuni, but he is not holy like me." ^*
And the Blessed One addressed Kashyapa and said : *'You see the truth, but you do not accept it because of the envy that dwells in your heart. Is envy holi- ness ? Envy is the last remnant of self that has remained in your mind. You are not holy, Kashyapa ; you have not as yet entered the path. " ^
And Kashyapa 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." ^^
And the Blessed One said : '* You, Kashyapa, are chief of the Jatilas. Go, then, first and inform them of your intention, and let them do what you think fit." "
Then Kashyapa went to the Jatilas and said: **I am anxious to lead a religious life under the direction of the great Shakyamuni, who is Buddha, our Lord. You may do as you think best. " "
And the Jatilas replied: *'We have conceived a
52 THE GOSPEL OF BUDDHA.
profound affection for the great Shakyamuni, and if you will join his brotherhood, we will do likewise." ^
The Jatilas of Uruvilva now flung their parapher- nalia of fire-worship into the river and went to the Blessed One. ^
Nadi Kashyapa and Gaya Kashyapa, brothers of the great Uruvilva Kashyapa, powerful men and chief- tains among the people, were dwelling below on the stream, and when they saw the instrumentalities used in fire-worship floating in the river, they said : ** Some- thing has happened to our brother. " And they came with their folk to Uruvilva. Hearing what had hap- pened, they, too, went to Buddha. *^
The Blessed One, seeing the Jatilas of Nadi and Gaya, who had practised severe austerities and wor- shipped fire, come to him, preached a sermon on fire, and said : ^
*' Everything, O Jatilas, is burning. The eye is burning, thoughts are burning, all the senses are burn- ing. 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 truth will see the four truths and walk in the noble, eightfold path. He will become wary of his eye, wary of his thoughts, wary of all his senses. He will divest himself of pas- sion and become free. He will be delivered from self- ishness and attain the blessed state of Nirvana.'* ^^
And the Jatilas rejoiced and took refuge in the Buddha, the Dharma, and the Sangha. ^
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 53
XXL THE SERMON AT RAJAGRIHA.
And the Blessed One having dwelt some time in Uruvilva went forth to Rajagriha, accompanied by a great number of bhikshus, many of whom had been Ja- tilas before ; and the great Kashyapa, formerly chief of the Jatilas, was with him. ^
When the Magadha king, Sainya Bimbisara, heard of the arrival of Gautama Shakyamuni, of whom the people said, **He is the Holy One, the blessed Buddha, guiding men as a driver curbs a bullock, the teacher of high and low," he went out surrounded with his coun- sellors and generals and came to the place where the Blessed One was. '
There they saw the Blessed One in the company of Kashyapa, the great religious teacher of the Jatilas, and they were astonished and thought: *'Has the great Shakyamuni placed himself under the spiritual direction of Kashyapa, or has Kashyapa become a dis- ciple of Gautama?" •
And the Tathagata, reading the thoughts of the people, said to Kashyapa : ** What knowledge have you gained, O Kashyapa, and what has induced you to re- nounce the sacred fire and give up your austere pen- ances?" *
Kashyapa 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 Nir- vana." »
Buddha, perceiving that the whole assembly was
54 THE GOSPEL OF BUDDHA.
ready as a vessel to receive the doctrine, spoke to Bimbisara the king : «
**He who knows the nature of his self and under- stands how his senses act, finds no room for the /, and thus he will attain peace unending. The world holds the thought of /, and from this arises false apprehen- sion. '
'* Some say that the / endures after death, some say it perishes. Both are wrong and their error is most grievous. 8
"For if they say the / is perishable, the fruit they strive for will perish too, and at some time there will be no hereafter. This salvation from sinful selfishness is without merit. •
**When some, on the other hand, say the / will not perish, then in the midst of all life and death there is but one identity unborn and undying. If such is their /, then it is perfect and cannot be perfected by deeds. The lasting, imperishable / 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. ^^
**But now we see the marks of joy and sorrow. Where is any constancy? If it is not an / that does our deeds, then there is no /; there is no actor behind the doing, no perceiver behind the knowing, no lord behind the living ! "
*' Now attend and listen : The senses meet the ob- ject 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 knowledge bom of sense and object, that lord, whom you call self, is born. The shoot springs from the seed ; the seed is not the shoot ; both are not one and
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 55
the same, yet not different ! Such is the birth of ani- mated life. 12
«' Ye that are slaves of the /, that toil in the ser- vice of self from morn to night, that live in constant fear of birth, old age, sickness, and death, receive the good tidings that your cruel master exists not. ^*
**Self is an error, an illusion, a dream. Open your eyes and awake. See things as they are and you will be comforted. **
** He who is awake will no longer be afraid of night- mares. He who has recognised the nature of the rope that seemed to be a serpent ceases to tremble. ^
** He who has found there is no / will let go all the lusts and desires of egotism. ^^
** The cleaving to things, covetousness, and sensu- ality, inherited from former existences, are the causes of misery and of the vanity in the world. "
** Surrender the grasping disposition of your self- ishness and you will attain to that sinless calm state of mind which conveys perfect peace, goodness, and wisdom. ^
"As a mother, even at the risk of her own life, pro- tects her son, her only son : so let him that has recog- nised the truth, cultivate good-will without measure among all beings. ^^
"Let him cultivate good-will without measure to- ward the whole world, above, below, around, unstinted, unmixed with any feeling of making distinctions or of showing preferences. ^
"Let a man remain steadfast in this state of mind while he is awake, whether he is standing, walking, sitting, or lying down. ^^
" This state of heart is best in the world. It is Nir- vina I **
56 THE GOSPEL OF BUDDHA.
" To abandon all wrong-doing ; to lead a virtuous life, and to cleanse one*s heart. This is the religion of all Buddhas." »
When the enlightened one had finished his sermon, the Magadha king said to the Blessed One : **
**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 may he come into my kingdom. This was my second wish and it is fulfilled now. Further, I wished i 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, how- ever, was the fifth wish : Might I understand the doc- trine of the Blessed One ! And this wish is fulfilled too. ^
** Glorious Lord ! Most glorious is the truth preached by the Tathagata I Our Lord, the Buddha sets up what has been overturned ; he reveals what has been hidden ; he points out the way to the wan- derer who has gone astray ; he lights a lamp in the darkness so that those who have eyes to see might see. ^
** I take my refuge in the Buddha I I take my refuge in the Dharma. I take my refuge in the San- gha." 27
The Tathagata by the exercise of his virtue and by wisdom showed his unlimited spiritual power. He sub- dued and harmonised all minds. He made them see and accept the truth, and throughout the kingdom the seeds of virtue were sown. *
BOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 57
XXII. THE KINGS GIFT.
The king, having taken his refuge in Buddha, in- vited the Tathagata to his palace, saying : '' Might the Blessed One consent to take his meal with me to-mor- row together with the fraternity of bhikshus ? " ^
The next morning Sainya Bimbisara, the king, an- nounced to the Blessed One that it was time for din- ner : *' You are my most welcome guest, O Lord of the world, come; the dinner is ready." *
And the Blessed One having donned his robes, took his alms-bowl and entered, together with a great num- ber of bhikshus, the city of Rajagriha. ' Shakra,the king of the Devas, assuming the appear- ance of a young Brahman walked in front, singing these lines : *
**He who teaches self-control with those who have learned self-control ; the redeemer with those whom he has redeemed ; the Blessed One with those to whom he has given peace, has entered Rajagriha ! Hail, Bud- dha, our Lord ! Honored be his name and blessings to all who take refuge in him." *
When the Blessed One had finished his meal, and . cleansed his bowl and his hands, the king sat down near him and thought : ^
"Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want to see him, a place that is by day not too crowded and by night not exposed to noise, whole- some and well fitted for a retired life ? '
*' There is my pleasure-garden, the bamboo forest
58 THE GOSPEL OF BUDDHA.
Venuvana, fulfilling all these conditions. I shall offet it to the fraternity of bhikshus with the Buddha at their head." 8
And the king dedicated his pleasure-garden to the fraternity and said: *'May the Blessed One accept the gift." »
Then the Blessed One having silently shown his consent, gladdened and edified the Magadha king by religious discourse, rose from his seat and went away.^^
XXIII. SHARIPUTRA AND MAUDGALYAYANA.
At that time Shariputra and Maudgalyayana, two Brahmans and chiefs of the followers of Sanjaya, led a religious life. They had given their words to each other: *'Hewho first attains Nirvana shall tell the other one." ^
And Shariputra seeing the venerable Ashvajit beg- ging for alms, modestly keeping his eyes to the ground and dignified in deportment, exclaimed : ''Truly this shramana has entered the right path, I will address him and ask. In whose name, friend, have you retired from the world ? Who is your teacher, and what doctrine do you profess ? " '
And Ashvajit replied : '* I am a follower of the great Shakyamuni. He is the Buddha, the Blessed One, and in his name have I retired from the world. The Blessed One is my teacher and his doctrine do I profess." ^
And Shariputra went to Maudgalyayana and told him, and they said : "We will go to the Blessed One, that he, the Blessed One, may be our teacher." And they went with all their followers to the Tathagata and took their refuge in Buddha. *
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 59
And the Holy One said: '^Shariputra is like the first-born son of a world-ruling monarch who assists the king as his chief follower to set the wheel of the law a-roUing. " *
XXIV. THE PEOPLE DISSATISFIED.
And the peoplewere 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 : "Gautama Shaky amuni induces fathers to leave their wives and causes families to become extinct." ^
When they saw the bhikshus, they reviled them, saying: **The great Shakyamuni has come to Raja- griha subduing the minds of men. Who will be the next to be led by him ? " *
The bhikshus told it to the Blessed One, and the Blessed One said : <'This murmuring, O bhikshus, will not last long. It will last seven days. If they revile you, O bhikshus, answer them with these words : '
*« * It is by preaching the truth that Tathagatas lead men. Who will murmur at the wise ? Who will blame the virtuous ? Self-control, righteousness, and a clean heart are the injunctions of our Master.' " *
XXV. ANATHAPINDIKA.
At this time there was Anathapindika, a man of un- measured wealth, visiting Rajagriha. Being of a chari- table character, he was called *'The supporter of the orphans and the friend of the poor. " ^
Hearing that Buddha had come into the world and
6o THE GOSPEL OF BUDDHA.
was stopping in the bamboo grove near the city, he set out in the very night to meet the Blessed One. *
And the Blessed One saw at once the sterling qual- ity of Anathapindika's heart and greeted him with words of religious comfort. And they sat down to- gether, and Anathapindika listened to the sweetness of the truth preached by the Blessed One. And Buddha said : '
**The restless, busy nature of the world, this, I de- clare, 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. *
"Who is it that shapes our lives? Is it Ishvara, a personal creator? If Ishvara 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 pos- sible to practise virtue? If the world had been made by Ishvara there should be no such thing as sorrow, or calamity, or sin ; for both pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be the self-existent one. Thus, you see, the thought of Ishvara is overthrown.^
"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. •
"Again it is said that Self is the maker. But if self is the maker, why did he not make things pleas- ing? The causes of sorrow and joy are real and objec- tive. How can they have been made by self? ^
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 6l
''Again, if you adopt the argument, there is no maker, our fate is such as it is, and there is no causa- tion, what use would there be in shaping our lives and adjusting means to an end? ^
''Therefore, we argue that all things that exist are not without cause. However, neither Ishvara, nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil. *
" The whole world is under the law of causation, and the causes that act are not un-mental, for the gold of which the cup is made is gold throughout. ^^
"Let us, then, surrender the heresies of worship- ping tshvara and praying to him ; let us not lose our- selves 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." ^
And Anathapindika said: "I see that thou art Buddha, the Blessed One and the Holy One, and I wish to open to you my whole soul. Having listened to my words advise me what I shall do. ^
"My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet do I enjoy my work, and I apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises. ^
"Now, I have heard your disciples praise the bliss of the hermit and denounce the unrest of the world. 'The Holy One,' they say, 'has given up his kingdom and his inheritance, and has found the path of right- eousness, thus setting an example to all the world how to attain Nirvana.' ^*
62 THE GOSPEL OF BUDDHA.
*'My soul yearns to do what is right and to be a blessing unto my fellow-beings. Let me then ask you, Must I give up my wealth, my home, and my business enterprises, and, like you, go into homelessness in or- der to attain the bliss of a religious life?" ^
And Buddha replied : *'The bliss of a religious life is attainable by every one who walks in the noble eight- fold 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 fellow-beings. ^*
**I say unto thee, remain in thy station of life and apply thyself with diligence to thy enterprises. It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power. ^^
**The bhikshu 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. ^
**The dharma of the Tathagata does not require a man to go into homelessness or to resign the world, un- less 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. ^
**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, al- though it grows in the water, yet remains untouched by the water, if they struggle in life without cherishing
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 63
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. " ^
XXVI. THE SERMON ON CHARITY.
Anathapindika rejoiced at the words of the Blessed One and said: '* I dwell at Shravasti, the capital of Kosala, a land rich in produce and enjoying peace. Prasenajit is the king of the country, and his name is renowned among our own people and our neighbors. Now I wish to found there a vihara which shall be a place of religious devotion for your brotherhood, and I pray you to kindly accept it. " ^
Buddha saw into the heart of the supporter of or- phans ; and knowing that unselfish charity was the moving cause of his offer, in acceptance of the gift, the Blessed One said : '
**The charitable man is loved by all ; his friend- ship is prized highly; in death his heart is at rest and full of joy, for he suffers not from repentance ; he re- ceives the opening flower of his reward and the fruit that ripens from it. '
"Hard it is to understand: By giving away our
. food, we get more strength, by bestowing clothing on
others, we gain more beauty ; by founding abodes of
purity and truth, we acquire great treasures. *
** 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. ^
** Loving and compassionate he gives with rever- ence and banishes all hatred, envy, and anger. *
**The charitable man has found the path of salva-
64 THE GOSPEL OF BUDDHA.
tion. He is like the man who plants a sapling secur- ing thereby the shade, the flowers, and the fruit in fu- ture 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. ^
** We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compas- sion and charity." ^
Anathapindika invited Shariputra to accompany him on his return to Kosala and help him in selecting a pleasant site for the vihara. ^
XXVII. BUDDHA'S FATHER.
At the time when Buddha was residing at Raja- griha, Shuddhodana, his father, sent word to him say- ing : ** I wish to see my son before I die. Others have had the benefit of his doctrine, but not his father nor his relatives. " ^
And the messenger said : <* O world-honored Tatha- gata, your father looks for your coming as the lily longs for the rising of the sun." *
The Blessed One consented to the request of his father and set out on his journey to Kapilavastu. Soon the tidings spread in the native country of Buddha : "Prince Siddhartha, who wandered forth from home into homelessness to obtain enlightenment, having at- tained his purpose, is coming back." ^
Shuddhodana went out with his relatives and minis- ters to meet the prince. When the king saw Siddhar- tha, 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. *
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 65
This indeed was his son ; these were the features of Siddhartha. How near was the great shramana to his heart, and yet what a distance lay between them. That noble muni was no longer Siddhartha his son ; he was Buddha, the Blessed One, the Holy One, Lord of truth, and teacher of mankind. ^
Shuddhodana the king, considering the religious dig- nity of his son, descended from his chariot and having saluted his son first, said : *' It is now seven years since I saw you. How I have longed for this moment ! " ®
Buddha took a seat opposite his father, and the king eagerly gazed at his son. He longed to call him by his name but he dared not. '* Siddhartha," he ex- claimed silently in his soul, <' Siddhartha, come back to your old father and be his son again !*' But seeing the determination of his son, he suppressed his senti- ments, and desolation overcame him. '
Thus the king sat face to face with his son, rejoic- ing 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. ^
*'I would offer thee my kingdom," said the king, ** but if I did, thou wouldst account it but as ashes. " ^
And 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 you to the son whom you lost embrace with equal kindness all your fellow-beings, and you will receive in his place a greater one than Siddhartha; you will receive Buddha, the teacher of truth, the preacher of righteousness, and the peace of Nirvana will enter into your heart." ^^
Shuddhodana trembled with joy when he heard the melodious words of his son, the Buddha, and clasping his hands exclaiijied with tears in his eyes : **Won-
66 THE GOSPEL OF BUDDHA.
derful is this change ! The overwhelming sorrow has passed away. At first my sorrowing heart was heavy, but now I reap the fruit of your great renunciation. It was right that, moved by your mighty sympathy, you should reject the pleasures of royal power and achieve your noble purpose in religious devotion. Having found the path you can now preach the law of immor- tality to all the world that yearns for deliverance." " The king returned to the palace while Buddha re- mained in the grove before the city. ^
XXVIII. YASHODHARA.
On the next morning Buddha took his bowl and set out to beg his food. i
And the news spread : **The prince Siddhartha is going from house to house to receive alms in the city where he used to ride in a chariot attended by his ret- inue. His robe is like a red clod and he holds in his hand an earthen bowl." *
On hearing the strange rumor, the king went forth in great haste and exclaimed : ** Why do you disgrace me thus ? Do you not know that I can easily supply you and your bhikshus with food ? " *
And Buddha replied: "It is the custom of my race." *
But the king said : '* How can this be ? You are descended from kings, and not one of them ever begged for food." 6
**0 great king," rejoined Buddha, "you and your race may claim the descent from kings ; my descent is from the Buddhas of old. They, begging their food, lived on alms." •
FOUNDATION OF THE KINGDOM OF RIGHtEOUSNESS. 67
The king made no reply, and the Blessed One con- tinued ; " 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, there- fore, to open this treasure of mine which is the dharma, and accept from me this gem : " '
And the Blessed One recited the following stanza :
**Rise from dream and loiter not, Listen to the Law. Practise righteousness and lo, Eternal bliss is thine. " 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 Yash6- dhara, the mother of Rahula, did not make her ap- pearance. The king sent for Yashodhara, but she re- plied: ** Surely, if I am deserving of any regard, Sid- dhlrtha will come and see me." •
The Blessed One, having greeted all his relatives and friends, asked : "Where is Yashodhara?" And on being informed that she had refused to come, he rose straightway and went to her apartments. ^
**I am free,'* the Blessed One said to his disciples Shariputra and Maudgalyayana, 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. Un- less her grief be allowed its course her heart will cleave. Should she touch the Tathagata, the Holy One, you must not prevent her." ^
Yashodhara sat in her room, dressed in mean gar- ments, and her hair cut. When the prince Siddhar- tha entered, she was, from the abundance of her
68 THE GOSPEL OF BUDDHA.
affection, like an overflowing vessel, unable to contain herself. "
Forgetting that the man whom she loved was Bud- dha, the Lord of the world, the preacher of truth, she held him by his feet and wept bitterly. "
Remembering, however, that Shuddhodana was present, she felt ashamed and rose up seating herself reverently at a little distance. "
The king apologised for the princess, saying : *' This arises from her deep affection, and is more than a tem- porary emotion. During the seven years that she has lost her husband, when she heard that Siddhartha had shaved his head, she did likewise ; when she heard that he had left off the use of perfumes and ornaments, she also refused their use. Like her husband she has eaten at appointed times from an earthen bowl only. Like him she has renounced high seats with splendid coverings, and when other princes asked her in mar- riage, she replied that she was still his. Therefore, grant her forgiveness. " ^
And the Blessed One spoke kindly to Yashodhara, telling of her great merits inherited from former ex- istences. She, indeed, in his former lives had been of great assistance to him. Her purity, her gentleness, her devotion had been invaluable to Bodhisattva when he aspired to the highest aim of mankind to attain en- lightenment. And so holy had she been that she de- sired 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 in- creased by her noble attitude during her life will be a balm that will miraculously transform all sorrows into heavenly joy. ^
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 69
XXIX. RAHULA.
Many people in Kapilavastu believed in the Tathi- gata, taking refuge in his doctrine, and among the young men who joined the Sangha were Ananda, Sid- dhartha's half-brother, the son of PrajapatT ; Devadatta, his cousin and brother-in-law ; Upali the barber ; and Anuruddha the philosopher. i
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 re- mained always near the Blessed Master of truth, until death parted them. •
On the seventh day after the arrival in Kapilavastu, Yashodhara dressed Rahula, now seven years old, in all the splendor of a prince and said to him : '
"This holy man, whose appearance is so glorious that he looks like the great Brahma, is your father. He possesses four great mines of wealth which I have not yet seen. Go to him and entreat him to put you in their possession, for the son ought to inherit the prop- erty of the father." *
Rahula replied : ** I know of no father but the king. Who is my father? " »
The princess took the boy in her arms and from the window she pointed out to him Buddha, who happened to be near the palace, partaking of food. *
Rahula then went to Buddha, and looking up in his face said without fear and with much affection : *' My father!" '
And standing near by him, he added: ''O shra- mana, even your shadow is a place of bliss!" *
70 THE GOSPEL OF BUDDHA.
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 inheri- tance. '
No one prevented the boy, nor did the Blessed One himself. i®
Then the Blessed One turned to Shariputra, say- ing : *' My son asks for his inheritance. I cannot give him perishable treasures that will bring cares and sor- rows, but I can give him the inheritance of a holy life, which is a treasure that will not perish.'* ^^
Addressing Rahula with earnestness, the Blessed One said : *' Gold and silver and jewels are not in my possession. But if you are willing to receive spiritual treasures, and are strong enough to carry them and to keep them, I shall give you the four truths which will teach you the eightfold path of righteousness. Do you desire to be admitted to the brotherhood of those who devote their life to the culture of the mind seeking for the highest bliss attainable? " ^
And Rahula replied with firmness : *'I do." ^
When the king heard that Rahula had joined the brotherhood of bhikshus he was grieved. He had lost Siddhartha and Ananda, his sons, and D6vadatta, his nephew. Now his grandson had been taken from him, he went to the Blessed One and spoke to him. And the Blessed One promised that henceforth he would not ordain any minor without the consent of his parents or guardians. "
XXX. 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
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 7 1
and limpid rivulets, and thought : *' This is the place which will be most suitable as a vihara for the fraternity of the Blessed One. " And he went to the prince and asked for leave to buy the ground. i
The prince was not inclined to sell the garden for he valued it highly. He at first refused but said at last. ** If you can cover it with gold, then, and for no other price, shall you have it." 2
Anathapindika rejoiced and began to spread his gold; but J eta said: *'Spareyourself trouble for I will not sell." But Anathapindika insisted. Thus they differed and contended until they resorted to the magis- trate. 8
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 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 the offering to Buddha." *
Then Anathapindika took the land and J eta the trees, and they settled them in trust of Shariputra. *
Having made the foundation, they began to build the hall which rose loftily in due proportions according to the directions which Buddha had laid down ; and it was beautifully decorated with appropriate carvings. ^
This vihara was called Jetavana, and the friend of the orphans invited the Lord to come to Shravasti and receive the donation. And the Blessed One left Ka- pilavastu and came to Shravasti. ^
While the Blessed One entered Jetavana, Anatha- pindika scattered flowers and burned incense, and as a
72 THE GOSPEL OF BUDDHA.
sign of the gift he poured water from a golden dragon pitcher, saying, "This Jetavana vihara I give for the use of the brotherhood throughout the world. " *
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 per- manent blessing to mankind in general and especially also to the giver." ^
Then the king Prasenajit, hearing that the Lord had come, went in his royal equipage to the Jetavana vihara and saluted the Blessed One with clasped hands, saying : ^^
"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 Dharma Raja, the King of Truth. 11
"Now that I have seen your sacred features, let me partake of the refreshing waters of your teach- ings. 12
"Worldly profit is fleeting and perishable, but re- ligious profit is eternal and inexhaustible. A worldly man, though a king, is full of trouble, but even a com- mon man who is holy has peace of mind. " i^
Knowing the tendency of the king's heart, weighed down by avarice and love of pleasure, Buddha seized the opportunity and said : i*
"Even those who, by their evil karma, have been bom in low degree, when they see a virtuous man, feel reverence for him. How much more must an inde- pendent king, who by his previous conditions of life has acquired much merit, when he encounters Bud- dha, conceive reverence. ^
"And now as I briefly expound the law, let the
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 73
Maharaja listen and weigh my words, and hold fast that which I deliver ! i^
"Our good or evil deeds follow us continually like shadows. "
*' That which is most needed is a loving heart ! ^^
'* Regard your people as we do an only son. Do not oppress them, do not destroy them ; keep in due check every member of your body, forsake unrighteous doctrine and walk in the straight path ; do not exalt yourself by trampling down others. But comfort and befriend the suffering. ^
** Neither ponder much on kingly dignity, nor listen to the smooth words of flatterers. 20
'* There is no profit in vexing oneself by austeri- ties, but meditate on Buddha and weigh his righteous law. «
"We are enclosed 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. ^
"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. 2*
"When a tree is burning with fierce flames, how can the birds congregate therein? Truth cannot dwell where passion lives. Without a knowledge of this the learned man, though he may be praised as a sage, is ignorant. ^
*To him who has this knowledge true wisdom dawns. To acquire this wisdom is the one aim needed. To neglect it implies the failure of life. ^
"The teachings of all schools should centre here, for without it there is no reason. ^
74 THE GOSPEL OF BUDDHA.
** 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. ^
"The tide of lust is a danger common to all; it carries away the world. He who is involved in its ed- dies finds no escape. But wisdom is the handy boat, reflexion is the rudder. The slogan of religion calls you to the rescue of your soul from the assaults of Mara, the enemy. 29
"Since it is impossible to escape the result of our
deeds, let us practise good works. ^
** Let us inspect our thoughts that we do no evil, for
as we sow so shall we reap. 'i
<* 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 to the knowledge of the 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.^
** Elevate the mind, and seek sincere faith with firm purpose; transgress not the rules of kingly conduct, and let your happiness depend, not upon external things, but upon your own mind. Thus you will lay up a good name for distant ages and will secure the favor of the Tathagata." ^
The king listened with reverence and remembered all the words of Buddha in his heart. ^
CONSOLIDATION OF BUDDHA'S RELIGION.
XXXI. jtVAKA, THE PHYSICIAN.
10NG before the Blessed One had attained enllght- j enment, self-mortification had been the custom among those who earnestly sought for salvation. Their final aim appeared to them the deliverance of the soul from all bodily necessities, and finally from the body itself. Thus they avoided everything that might be a luxury in food, shelter, and clothing, and lived like the beasts in the woods. Some went naked, while others wore the rags cast away upon cemeteries or dung- heaps. *
When the Blessed One retired from the world, he recognised at once the error of the naked ascetics, and considering the indecency of their habit, clad himself in cast-off rags. 2
Having attained enlightenment and rejected all un- necessary self-mortifications, the Blessed One and his bhikshus continued for a long time to wear the cast-off rags of cemeteries and dung-hills. ^
Then it happened that the bhikshus were visited with diseases of all kinds, and the Blessed One allowed them and explicitly ordered the use of medicines, and among them he even enjoined, whenever needed, the use of unguents. *
76 THE GOSPEL OF BUDDHA.
One of the brethren suffered from a sore on his foot, and the Blessed One enjoined the bhikshus to wear foot-coverings. '
Now it happened that a disease befell the body of the Blessed One himself, and Ananda went to Jivaka, physician to Bimbisara, the king. •
And Jivaka, a faithful believer in the Holy One, ministered unto the Blessed One with medicines and baths until the body of the Blessed One was completely restored. "^
At that time, Pradyota, king of Ujjayini, was suffer- ing from jaundice, and Jivaka, the physician to Bimbi- sara raja, was consulted. When king Pradyota had been restored to health, he sent to Jivaka a suit of the most excellent cloth. And Jivaka said to himself : **This suit is made of the best cloth, and nobody is worthy to receive it but the Blessed One, the perfect and holy Buddha, or the Magadha king, Sainya Bimbi- sara." 8
Then Jivaka took that suit and went to the place where the Blessed One was ; having approached him, and having respectfully saluted the Blessed One, he sat down near him and said : ** Lord, I ask a boon of the Blessed One." »
Buddha replied : **TheTathagatas, Jivaka, do not grant boons before they know what they are. " '°
Jivaka said : ** Lord it is a proper and unobjection- able demand." "
*' Speak, Jivaka," said the Blessed One. "
*' Lord of the world, the Blessed One wears only robes made of rags taken from a dust heap or a cem- etery, and so does the fraternity of bhikshus. Now, Lord, this suit has been sent to me by king Pradyota, which is the best and most excellent, and the first and
CONSOLIDATION OP BUDDHA's RELIGION. 77
the most precious, and the noblest that can be found. Lord of the world, may the Blessed One accept from me this suit, and may he allow the fraternity of bhik- shus to wear lay robes. " ^
The Blessed One accepted the suit, and after hav- ing delivered a religious discourse, he addressed the bhikshus thus : i*
** He who likes may wear cast-off rags, but he who likes may accept lay robes. Whether you are pleased with the one or with the other, I shall approve it. " ^^
When the people at Rajagriha heard, * * The Blessed One has allowed the bhikshus to wear lay robes," those who were willing to bestow gifts became glad. And in one day many thousands of robes were pre- sented at Rajagriha to the bhikshus. ^"
XXXII. BUDDHA'S PARENTS ATTAIN NIRVANA.
When Shuddodana had grown old, he fell sick and sent for his son to come and see him once more before he died ; and the Blessed One came and stayed at the sick-bed, and Shuddodana having attained the perfect enlightenment died in the arms of the Blessed One. ^
And it is said that the Blessed One, for the sake of preaching to his mother Maya-devi, ascended to heaven and dwelled with the devas. Having concluded his pious mission, he returned to the earth and went about again, converting those who listened to his teachings.*
XXXIII. WOMEN ADMITTED TO THE SANGHA.
Yashodhara had three times requested of Buddha that she might be admitted to theSangha, but her wish
78 THE GOSPEL OF BUDDHA.
was not granted. Now Prajapati, the foster-mother of the Blessed One, in the company of Yashodhara, and many other women, went to the Tathagata entreating him earnestly to let them take the vows and be or- dained as disciples of Buddha. ^
And the Blessed One, seeing their zeal for the truth, could no longer resist, and he accepted them as his disciples. *
Prajapati was the first woman that became a dis- ciple of Buddha and received the ordination as a bhik- shuni. •
XXXrV. THE BHIKSHUS' CONDUCT TOWARD WOMEN.
The bhikshus came to the Blessed One and asked him : ^
'*0 Tathagata, our Lord and Master, what conduct toward women do you prescribe to the shramanas who have left the world?" »
And the Blessed One said : '
** Guard against looking on a woman. *
**If you see a woman, let it be as though you saw her not, and have no conversation with her. *
" If, after all, you must speak with her, let it be with a pure heart, and think to yourself, * I as a shra- mana will live in this sinful world as the spotless leaf of the lotus, unsoiled by the mud in which it grows.' •
**If the woman be old, regard her as your mother, if young, as your sister, if very young, as your child. ''
** The shramana who looks at a woman as a woman, or touches her as a woman has broken his vow and is no longer a disciple of the Shakyamuni. ^
**The power of lust is great with men, and is to be
CONSOLIDATION OF BUDDHA's RELIGION, 79
feared withal ; take then the bow of earnest persever- ance, and the sharp arrow-points of wisdom. ^
** Cover your head with the helmet of right thought, and fight with fixed resolve against the five desires. ^"
*' Lust beclouds a man's heart, when it is confused with woman's beauty, and the mind is dazed. "
** Better far with red-hot irons bore out both your eyes, than encourage in yourselves sensual thoughts, or look upon a woman's form with lustful desires. ^
** Better fall into the fierce tiger's mouth, or under the sharp knife of the executioner, than to dwell with a woman and excite in yourself lustful thoughts. "
**A woman of the world is anxious to exhibit her form and shape, whether walking, standing, sitting, or sleeping. Even when represented as a picture, she desires to captivate with the charms of her beauty, and thus to rob men of their steadfast heart ! i*
*' How then ought you to guard yourselves? ^
" By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all her dis- entangled hair as toils designed to entrap man's heart. ^^
** Therefore, I say, restrain the heart, give it no unbridled license." ^
XXXV. VISHAKHA.
Vishakha, a wealthy woman in Shravasti who had many children and grandchildren, had given to the order the Purvarama or Eastern Garden, and was the first to become a matron of the lay sisters. ^
When the Blessed One stayed at Shravasti, Vi- shakha went up to the place where the Blessed One was, and tendered Him an invitation to take his meal at her house, which the Blessed One accepted. *
8o THE GOSPEL OF BUDDHA.
And a heavy rain fell during the night and the next morning ; and the bhikshus doffed their robes to keep them dry and let the rain fall upon their bodies. *
When on the next day the Blessed One had fin- ished his meal, she took her seat at his side and spoke thus : ** Eight are the boons, Lord, which I beg of the Blessed One." *
Said the Blessed One: **The Tathagatas, O Vi- shakha, grant no boons unless they know what they
are.
5
Vishakha replied: "Proper, Lord, and unobjec- tionable are the boons I ask." *
Having received permission to ask the boons, Vi- shakha said : "I desire. Lord, through all my life long to bestow robes for the rainy season on the Sangha, and food for incoming bhikshus, and food for outgoing bhikshus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of rice-milk for the Sangha, and bath- ing robes for the bhikshunis, the sisters." '
Said Buddha: "But what circumstance is it, O Vishakha, that you have in view in asking these eight boons of the Tathagata? " ^
And Vishakha replied : •
" I gave command. Lord, to my maid-servant, say- ing, ' Go thou and announce to the fraternity that the meal is ready.' And my maid went, but when she came to the vihara, she observed that the bhikshus had doffed their robes, while it was raining, and she thought : * These are not bhikshus, but naked ascetics letting the rain fall on them. ' So she returned to me and reported accordingly, and I had to send her a sec- ond time. Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in
CONSOLIDATION OF BUDDHA'S RELIGION. 8 1
desiring to provide the Sangha my life long with spe- cial garments for use in the rainy season. lo
*'As to my second wish, Lord, an incoming bhik- shu, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for alms. It was this circumstance. Lord, that I had in view in desiring to provide the Sangha my life long with food for incoming bhikshus. ii
''Thirdly, Lord, an outgoing bhikshu, while seek- ing about for alms, may be left behind, or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. ^
"Fourthly, Lord, if a sick bhikshu does not obtain suitable food, his sickness may increase upon him, and he may die. ^
<* Fifthly, Lord, a bhikshu who is waiting upon the sick will lose his opportunity of going out to seek food for himself. "
** Sixthly, Lord, if a sick bhikshu does not obtain suitable medicines, his sickness may increase upon him, and he may die. ^
'* Seventhly, Lord, I have heard that the Blessed One has praised rice-milk, because it gives readiness of mind, dispels hunger and thirst ; it is wholesome for the healthy as nourishment, and for the sick as a medi- cine. Therefore I desire to provide the Sangha my life long with a constant supply of rice-milk. ^*
** Finally, Lord, the bhikshunis are in the habit of bathing in the river Achiravati with the courtesans, at the same landing-place, and naked. And the courte- sans. Lord, ridicule the bhikshunis, saying, * What is the good, ladies, of your maintaining chastity when you are young? When you are old, maintain chastity
82 THE GOSPEL OF BUDDHA,
then; thus will you be obtainers of both ends.' Im- pure, Lord, is nakedness for a woman, disgusting, and revolting. ^^
"These are the circumstances, Lord, that I had in view. " 18
The Blessed One said: "But what was the advan- tage you had in view for yourself, O Vishakha, in ask- ing these eight boons of the Tathagatha? " "
Vishakha replied : ^
"Bhikshus who have spent the rainy seasons in various places will come, Lord, to Shravasti to visit the Blessed One. And on coming to the Blessed One they will ask, saying : * Such and such a bhikshu. Lord, has died. What, now, is his destiny?' Then will the Blessed One explain that he has attained the fruits of conversion ; that he has entered Nirvana or attained arhantship, as the case may be. ^^
"And I, going up to them, shall ask, *Was that brother, Sirs, one of those who had formerly been at Shravasti?* If they reply to me, *He has formerly been at Shravasti,' then shall I arrive at the conclusion, * For a certainty did that brother enjoy either the robes for the rainy season, or the food for the incoming bhik- shus, or the food for the outgoing bhikshus, or the food for the sick, or the food for those that wait upon the sick, or the medicine for the sick, or the constant supply of rice-milk. * 22
"Then will gladness spring up within me; thus gladdened, joy will come to me ; and so rejoicing all my frame will be at peace. Being thus at peace I shall experience a blissful feeling of content ; and in that bliss my heart will be at rest. That will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom I
CONSOLIDATION OF BUDDHA*S RELIGION. 83
This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One." ^
The Blessed One said : ** It is well, it is well, Vi- shakha. Thou hast done well in asking these eight boons of the Tathagata with such advantages in view. Charity bestowed upon those who are worthy of it is like good seeds sown on a good soil that yields an abundance of fruits. But alms given to those who are yet under the tyrannical yoke of the passions are like a seed deposited in a bad soil. The passions of the receiver of the alms choke, as it were, the growth of merits." «
And the Blessed One gave thanks to Vishakha in these verses : ^^
** Whatsoever donation a woman upright in life, a disciple of the Happy One, may bestow in gladness of heart and without stint, her gift is heavenly, destruc- tive of sorrow, and productive of bliss. *•
*'A blissful life does she attain, entering upon the path that is free from corruption and impurity ; ^
"Aiming at good, happy does she become ; and she rejoices in her charitable actions." ^
XXXVI. THE UPAVASATHA AND PrAtIMOKSHA.
Sainya Bimbisara, the Magadha king, retired from the world and led a religious life. And he observed that there were Brahmanical sects in Rajagriha keep- ing sacred certain days, and the people went to their meeting-houses and listened to their sermons. *
Concerning the need of keeping regular days for retirement from worldly labors and religious instruc- tion, the king went to the Blessed One and said : "The Parivrajaka, who belong to the Tirthika school, pros-
84 THE GOSPEL OF BUDDHA.
per and gain adherents because they keep the eighth day and also the fourteenth or fifteenth day of each half-month. Would it not be advisable for the rev- erend brethren of the Sangha also to assemble on days duly appointed for that purpose?" 2
And the Blessed One commanded the bhikshus to assemble on the eighth day and also on the fourteenth or fifteenth day of each half-month, and to devote these days to religious exercises. ^
This is the Upavasatha or Sabbath of the disciples of Buddha. *
Now, the bhikshus, in obedience to the rule laid down by the Blessed One, assembled in the vihara on the day appointed, and the people went to hear the dharma, but they were greatly disappointed, for the bhikshus remained silent and delivered no discourse. ^
When the Blessed One heard of it, he ordered the bhikshus to recite the Pratimoksha, which is the ceremony of disburdenment ; and he commanded them to make confession of their trespasses so as to receive the absolution of the order. ^
For a fault, if there be one, should be confessed by the bhikshu who remembers it and desires to be cleansed. For a fault when confessed shall be light to him. ^
And the Blessed One said: **The Pratimoksha must be recited in this way: ^
** Let a competent and venerable bhikshu make the following proclamation to the Sangha : * May the Sangha hear me ! To-day is Upavasatha, the eighth, or the fourteenth or fifteenth day of the half-month. If the Sangha is ready, let the Sangha hold the Upava- satha service and recite the Pratimoksha. I will re- cite the Pratimoksha. * *
CONSOLIDATION OF BUDDHA's RELIGION. 85
"And the bhikshus shall reply : * We hear it well and fix well the mind on it, all of us.' lo
"Then the officiating bhikshu shall continue : * He who has committed an offence, may confess it ; if there be no offence, you shall remain silent ; from your be- ing silent I shall understand that the reverend breth- ren are free from offences. ^
*' *As a single person who has been asked a ques- tion answers it, so also, if before an assembly like this a question is solemnly proclaimed three times, an an- swer is expected : if a bhikshu, after a threefold procla- mation, does not confess an existing offence which he remembers, he commits an intentional falsehood. ^
** *Now, reverend brethren, an intentional false- hood has been declared an impediment by the Blessed One. Therefore, by a bhikshu who has committed an offence, and remembers it, and desires to become pure, an existing offence should be confessed ; for if it has been confessed, it is treated duly.' " ^
XXXVII. THE SCHISM.
While the Blessed One dwelt at Kaushambi, a cer- tain bhikshu was accused of having committed an of- fence, and, as he refused to acknowledge it, the fra- ternity pronounced against him a sentence of expul- sion. ^
Now that bhikshu was erudite. He knew the dharma, had studied the rules of the order, and was wise, learned, intelligent, modest, conscientious, and ready to submit himself to discipline. And he went to his companions and friends among the bhikshus, say- ing : "This is no offence, friends, this is no reason for a sentence of expulsion. I am not guilty. The ver
86 THE GOSPEL OF BUDDHA.
diet is unconstitutional and invalid. Therefore I con- sider myself still as a member of the order. May the venerable brethren assist me in maintaining my right. "^
Those who sided with the expelled brother went to the bhikshus who had pronounced the sentence, say- ing : "This is no offence"; while the bhikshus who had pronounced the sentence replied : *' This is an of- fence. " *
Thus altercations and quarrels arose, and the Sangha was divided into two parties, reviling and slandering one another. *
And all these happenings were reported to the Blessed One. ^
Then the Blessed One went to the place where the bhikshus were that had pronounced the sentence of expulsion, and said to them : **Do not think, O bhik- shus, that you are to pronounce expulsion against a bhikshu, whatever be the facts of the case, simply by saying : * It occurs to us that it is so, and therefore we are pleased to proceed thus against our brother. ' Let those bhikshus who frivolously pronounce a sentence against a brother who knows the dharma and the rules of the order, who is learned, wise, and intelligent, modest, conscientious, and ready to submit himself to disci- pline, stand in awe of causing divisions. They must not pronounce a sentence of expulsion against a brother merely because he refuses to see his offence. " *
Then the Blessed One rose and went to the breth- ren who sided with the expelled brother and said to them: *'Do not think, O bhikshus, that if you have given offence you need not atone for it, thinking: *We are without offence. ' When a bhikshu has committed an offence, which he considers no offence, while the fraternity consider him as guilty, he should think :
CONSOLIDATION OF BUDDHA'S RELIGION. 87
* These brethren know the dharma and the rules of the order ; they are learned, wise, intelligent, modest, con- scientious, and ready to submit themselves to disci- pline ; it is impossible that they should on my account act with selfishness or in malice or in delusion or in fear.' Let him stand in awe of causing divisions, and rather acknowledge his offence on the authority of his brethren." »
Both parties continued to hold Upavasatha and perform official acts independently of one another ; and when their deportment was related to the Blessed One, he ruled that the holding of Upavasatha and the per- formance of official acts were lawful, unobjectionable, and valid for both parties. For he said : "the bhik- shus who side with the expelled brother form a different communion from those who pronounced the sentence. There are venerable brethren in both parties. As they do not agree, let them hold Upavasatha and perform official acts separately." 8
And the Blessed One reprimanded the litigious bhik- shus saying to them : ^
'* Vulgar people make much noise; but who can be blamed when divisions arise in the Sangha? Hatred is not appeased in those who think : * He has reviled me, he has wronged me, he has injured me.' ^^
**For not by hatred is hatred appeased. Hatred is appeased by not-hatred. This is an eternal law. ^^
** There are some who do not know the need of self- restraint ; if they are quarrelsome we may excuse their behavior. But those who know better, should learn to live in concord. ^
** If a man finds a wise friend who lives righteously and is constant in his character, he may live with him, overcoming all dangers, happy and mindful. ^
88 THE GOSPEL OF BUODHa.
**But if he finds not a friend who lives righteously and is constant in his character, let him rather walk alone like a king who leaves his empire and the cares of his empire behind him to lead a life of retirement like a lonely elephant in the forest. ^*
**With fools there is no companionship. Rather than to live with men who are selfish, vain, litigious, and obstinate let a man walk alone." ^
And the Blessed One thought to himself: ''It is no easy task to instruct these headstrong and infatuate fools. " And he rose from his seat and went away. ^*
XXXVIII. THE RE-ESTABLISHMENT OF CONCORD.
The dispute between the parties not being settled, the Blessed One left Kaushambi, and wandering from place to place he at last came to Shravasti. ^
And in the absence of the Blessed One the quarrels grew worse, so that the lay devotees of Kaushambi be- came annoyed and they said : " These litigious monks are a great nuisance and will bring upon us misfor- tunes. Worried by their altercations the Blessed One is gone, and has selected another abode for his resi- dence. Let us, therefore, neither salute the bhikshus nor support them. They are not worthy of wearing yellow robes, and must either propitiate the Blessed One, or return to the world. " *
And the bhikshus of Kaushambi, when no longer honored and no longer supported by the lay devotees, began to repent and said : "Let us go to the Blessed One and have him settle the question of our disagree- ment." •
CONSOUDATION OF BUDDHA*S RELIGION. 89
And both parties went to Shravasti to the Blessed One. And the venerable Shariputra, having heard of their arrival, addressed the Blessed One and said : "These litigious, disputatious, and quarrelsome bhik- shus of Kaushambi, the authors of dissensions, have come to Shravasti. How am I to behave, O Lord, to- ward those bhikshus. " *
**Do not scold them, Shariputra," said the Blessed One, **for harsh words are pleasant to no one. As- sign separate dwelling-places to each party and treat them with impartial justice. Listen with patience to both parties. He alone who weighs both sides is called a muni. When both parties have presented their case, let the Sangha come to an agreement and declare the establishment of concord." ^
And PrajapatT the matron asked the Blessed One for advice, and the Blessed One said : ** Let both par- ties enjoy the gifts of lay members, be they robes or food, as they may need, and let no one receive any no- ticeable preference over the other. " *
And the venerable Upali, having approached the Blessed One asked concerning the re-establishment of peace in the Sangha : '* Would it be right, O Lord," said he, **that the Sangha, to avoid further disputa- tions, should declare the restoration of concord without inquiring into the matter of the quarrel? " '
And the Blessed One said : 8
" If the Sangha declares the re-establishment of concord without having inquired into the matter, the declaration is neither right nor lawful. ^
''There are two ways of re-establishing concord ; one is in the letter, and the other one is in the spirit and in the letter. lo
**If the Sangha declares the re-establishment of
go THE GOSPEL OF BUDDHA.
concord without having inquired into the matter, the peace is concluded in the letter only. But if theSangha after having inquired into the matter and gone to the bottom of it decides to declare the re-establishment of concord, the peace is concluded in the spirit and also in the letter. ^^
<*The concord re-established in the spirit and in the letter is alone right and lawful. " ^^
And the Blessed One addressed the bhikshus and told them the story of Prince Dirghayu. He said : ^^
**In former times, there lived at Benares a power- ful king whose name was Brahmadatta of Kashi; and he went to war against Dirgheti, the king of Kosala, for he thought, * The kingdom of Kosala is small and Dir- gheti will not be able to resist my armies.* "
*'And Dirgheti, seeing that resistance was impos- sible against the great host of the king of Kashi, fled, leaving his little kingdom in the hands of Brahmadatta, and having wandered from place to place, he came at last to Benares, and lived there with his consort in a potter's dwelling outside the town. ^
**And the queen bore him a son and they called him Dirghayu. ^'
* * When Dirghayu had grown up, the king thought to himself : ' King Brahmadatta has done us great harm, and he is fearing our revenge ; he will seek to kill us. Should he find us he will slay us all three.* And he sent his son away, and Dirghayu having received a good education from his father, applied himself dili- gently to learn all arts, becoming very skilful and wise."
*'At that time the barber of king Dirgheti dwelt at Benares, and he saw the king, his former master, and being of an avaricious nature betrayed him to king Brahmadatta. ^
CONSOLIDATION OF BUDDHA'S RELIGION. QI
'* When Brahmadatta, the king of Kashi heard that the fugitive king of Kosala lived with his wife, un- known and in disguise, a quiet life in a potter's dwell- ing, he ordered him and his queen to be bound and executed ; and the sheriff to whom the order was given seized king Dirgheti and led him to the place of exe- cution. ^
*' While the captive king was led through the streets of Benares he saw his son who had returned to visit his parents, and, careful not to betray the presence of his son, yet anxious to communicate to him his last advice, he cried : * O Dirghayu, my son ! Do not look long, do not look short, for not by hatred is hatred ap- peased; hatred is appeased by not-hatred only.* ^o
** The king of Kosala was executed together with his wife, but Dirghayu their son bought strong wine and made the guards drunk. When the night arrived he laid the bodies of his parents upon a funeral pyre and burned them with all honors and religious rites. ^i
** When king Brahmadatta heard of it, he became afraid, for he thought, * Dirghayu, the son of king Dir- ghSti, will take revenge for the death of his parents, and if he espies a favorable occasion, he will assassi- nate me. ' ^
"Young Dirghayu went to the forest and wept to his heart's content. Then he wiped his tears and returned to Benares. Hearing that assistants were wanted in the royal elephants' stable, he offered his services and was engaged by the master of the elephants. ^
"And it happened that the king heard a sweet voice ringing through the night and singing to the lute a beautiful song that gladdened his heart. And having inquired among his attendants who the singer might
92 THE GOSPEL OF BUDDHA.
be, was told that the master of the elephants had in his service a young man of great accomplishments, and beloved by all his comrades. They said, ' He was wont to sing to the lute, and he must have been the singer that gladdened the heart of the king. * 24
"And the king ordered the young man before him and, being much pleased with Dirghayu, gave him em- ployment in the royal castle. Observing how wisely the youth acted, how modest he was and yet punctili- ous in the performance of his work, the king very soon gave him a position of trust. 25
**Now it came to pass that the king went a hunting and became separated from his retinue, young Dirghayu alone remaining with him. And the king worn out from the hunt laid his head into the lap of young Dir- ghayu and slept. 26
"And Dirghayu thought : * This king Brahmadatta has done us great injury ; he robbed us of our kingdom and slew my father and my mother. He is now in my power. ' Thinking thus he unsheathed his sword. 27
"Then Dirghayu thought of the last words of his father : ' Do not look long, do not look short. For not by hatred is hatred appeased. Hatred is appeased by not-hatred alone. * Thinking thus, he put his sword back into the sheath. 28
"The king became restless in his sleep and he awoke, and when the youth asked ' Why do you look fright- ened, O king?* he replied : * My sleep is always rest- less because I often dream that young Dirghayu comes upon me with his sword. While I lay here with my head in your lap I dreamed the dreadful dream again ; and I awoke full of terror and alarm. ' 29
" Then the youth laying his left hand upon the de- fenceless king's head and with his right hand drawing
CONSOLIDATION OF BUDDHA'S RELIGION. 93
his sword said : * I am Dirghayu, the son of king Dir- gh6ti, whom you have robbed of his kingdom and slain together with his wife, my mother. The time of re- venge has come.' ^
** The king seeing himself at the mercy of young Dir- ghayu raised his hands and said : * Grant me my life, my dear Dirghayu, grant me my life, my dear Dir- ghayu ! ' "
*'And Dirghayu said without bitterness or ill-will. * How can I grant you your life, O king, since my life is endangered by you. It is you, O king, who must grant me my life. ' ^
*'And the king said : * Well, my dear Dirghayu, then grant me my life, and I will grant you your life. * ^
**Thus, king Brahmadatta of Kashi and young Dir- ghayu granted each other life and took each other's hands and swore an oath not to do any harm to each other. **
"And king Brahmadatta of Kashi said to young Dir- ghayu : * Why did your father say to you in the hour of his death : "Do not look long, do not look short, for hatred is not appeased by hatred. Hatred is appeased by not-hatred alone," — what did your father mean by that?' ^
" The youth replied : ' When my father, O king, in the hour of his death said : "Not long," he meant let not your hatred last long. And when my father said, "Not short," he meant. Do not be hasty to fall out with your friends. And when he said, " For not by hatred is hatred appeased; hatred is appeased by not-hatred," he meant this : You have killed my father and mother, O king. If I should deprive you of life, then your par- tisans would deprive me of life ; my partisans again would deprive those of life. Thus by hatred, hatred
94 THE GOSPEL OF BUDDHA.
would not be appeased. But now, O king, you have granted me my life, and I have granted you your life ; thus by not-hatred hatred has been appeased.' ^
** Then king Brahmadatta of Kashi thought: ' How wise is young Dirghayu that he understands in its full extent the meaning of what his father spoke so con- cisely. ' ^^
**And the king gave him back his father's troops and vehicles, his realm, his treasuries, and store-houses, and gave him his daughter in marriage. " ^
When the Blessed One had told this story to the bhikshus, he dismissed them. ^
And the bhikshus met in conference and investi- gated the question of their dissensions, and having come to the bottom of the matter, the concord of the Sangha was re-established. ^
XXXIX. THE BHIKSHUS REBUKED.
And it happened that the Blessed One walked up and down in the open air unshod. ^
When the elders saw that the Blessed One walked unshod, they put away their shoes and did likewise. But the novices did not mind the example of their elders and kept their feet covered. *
Some of the brethren noticed the irreverent beha- vior of the novices and told the Blessed One ; and the Blessed One rebuked the novices and said : ** If the brethren, even now, while I am yet living, show so little respect and courtesy to one another, what will they do when I have passed away? *
"And the Blessed One was filled with anxiety for the welfare of the truth ; and he continued : *
CONSOLIDATION OF BUDDHA'S RELIGION. 95
<*Even the laymen, O bhikshus, who move in the world, pursuing some handicraft that they may pro- cure them a living, will be respectful, affectionate, and hospitable to their teachers. Do you, therefore, O bhikshus, so let your light shine forth, that you, hav- ing left the world and devoted your entire life to reli- gion and to religious discipline, may observe the rules of decency, be respectful, affectionate, and hospitable to your teachers and superiors, or those who rank as your teachers and superiors. Your demeanor, O bhik- shus, will not conduce to the conversion of the uncon- verted, and to the increase of the number of the faith- ful. It will serve, O bhikshus, to repel the uncon- verted and estrange them." *
XL. DEVADATTA.
When DSvadatta, the son of the Suprabuddha, and a brother of Yashodhara, became a disciple, he cher- ished the hope of attaining the same distinctions and honors as Gautama Siddhartha. His ambitions being disappointed, he conceived in his heart a jealous ha- tred, and, attempting to excel the Perfect One in vir- tue, he found fault wjth his regulations and reproved them as too lenient. *
D8vadatta went to Rajagriha and gained the ear of Ajatashatru, the son of king Bimbisara. And Ajata- shatru built a new vihara for Devadatta, and founded a sect whose disciples were pledged to severe rules and self-mortification. ^
Soon afterwards the Blessed One himself came to Rajagriha and stayed at the Venuvana vihara. *
Devadatta called on the Blessed One, requesting him to sanction his rules of greater stringency, in which
96 THE GOSPEL OF BUDDHA.
a greater holiness might be procured. *' The body, " he said, *' consists of its thirty- two parts and has no divine attributes. It is conceived in sin and born in corrup- tion. Its attributes are liability to pain and the disso- lution of what is impermanent. It is the receptacle of karma which is the curse of our former existences ; it is the dwelling-place of sin and diseases and its or- gans constantly discharge disgusting secretions. Its end is death and its goal the charnel house. Such being the condition of the body it behooves us to treat it as a carcass full of abomination and to clothe it in such rags only as have been gathered in cemeteries or upon dung-hills." 4
The Blessed One said : *' Truly, the body is full of impurity and its end is the charnel house, for it is im- permanent and destined to be dissolved into its ele- ments. But being the receptacle of karma, it lies in your power to make it a vessel of truth and not of sin. It is not good to indulge in th& pleasures of the body, but neither is it good to neglect our bodily needs and to heap filth upon impurities. The lamp that is not cleansed and not filled with oil will be extinguished, and a body that is unkempt, unwashed, and weakened by penance will not be a fit receptacle for the light of truth. Your rules will not lead the disciples on the middle path which I have taught. Certainly, no one can be prevented from keeping more stringent rules, if he sees fit to do so, but they should not be imposed upon any one, for they are unnecessary. " ^
Thus the Tathagata refused Devadatta's proposi- tion ; and Devadatta left Buddha and went into the vihara speaking evil of the Lord's path of salvation as too lenient and altogether insufficient. •
When the Blessed One heard of Devadatta's in-
CONSOLIDATION OF BUDDHA'S RELIGION. 97
trigues, he said : ''Amongst men there Is no one who is not blamed. People blame him who sits silent and him who speaks, they also blame the man who preaches the middle path. " ^
Devadatta instigated Ajatashatru to plot against his father Bimbisara, the king, to make himself king in the latter's place ; and Bimbisara died leaving the kingdom of Magadha to his son Ajatashatru. ^
The new king listened to the evil advice of Deva- datta, and he gave orders to take the life of the Tatha- gata. However, the murderers sent out to kill the Lord could not perform their wicked deed, and became converted as soon as they saw him and listened to his preaching. The rock hurled down from a precipice upon the great Master split in twain, and both pieces passed by without doing him harm. The wild elephant let loose to destroy the Lord, became gentle in hiu presence ; and Ajatashatru, suffering greatly from the pangs of his conscience, went to the Blessed One and sought peace in his distress. •
The Blessed One received Ajatashatru kindly and taught him the way of salvation ; but Devadatta still tried to become the founder of a religious school of his own. "
Devadatta did not succeed in his plans and having been abandoned by many of his disciples, he fell sick, and he repented. He entreated those who had re- mained with him to carry his litter to Buddha, say- ing : ''Take me, children, take me to him; though I have done evil to him, I am his brother-in-law. For the sake of our relationship Buddha will save me." And they obeyed, although reluctantly. "
And Devadatta in his impatience to see the Blessed One rose from his litter while his carriers were wash-
98 THE GOSPEL OF BUDDHA.
ing their hands. But his feet burned under him ; he sank to the ground ; and having repeated the praise of Buddha died. "
XLI. THE GOAL.
And the Blessed One addressed the bhikshus : *
**It is through not understanding the four noble truths, O bhikshus, that we had to wander so long in the weary path of samsara, both you and I. *
'* Through contact the soul is born from sensation, and is reborn by a reproduction of its form. Starting from the simplest forms of life, it rises and falls ac- cording to deeds, but the aspirations of a Bodhisattva pursue the straight path of wisdom and righteousness, until they reach perfect enlightenment in the Buddha.''
'*A11 creatures are what they are through the karma of their deeds done in former and in present exist- ences. *
**The rational nature of man is the spark of en- lightenment, which, however, once procured will re- main a lasting possession. But new births are required to insure an ascent to the summit of existence, where the unmeasurable light of moral comprehension is gained which is the source of all righteousness. ^
"Having attained this higher birth, I have found the truth and taught you the noble path that leads to the glad city of peace. ®
*' I have shown you the way to the lake of Ambro- sia, which washes away sinful desire. '
" I have given you the refreshing drink called the perception of truth, and he who drinks it becomes free from excitement, passion, and wrong-doing. ^
**The very gods envy the bliss of him who has es-
CONSOLIDATION OF BUDDHA'S RELIGION. 99
caped from the floods of passion and climbed the shores of Nirvana. His heart is cleansed from all defilement and free from all illusion. •
** He is like unto the lotus which grows in the wa- ter yet not a drop of water adheres to its petals. ^^
" The man who walks in the noble path lives in the world, and yet his heart is not defiled by worldly desires. "
'*As a mother, even at the risk of her own life, pro- tects her son, her only son, so he cultivates good-will without measure among all beings. ^
'* Let a man remain steadfastly in this state of mind, whether he is standing or walking, awake or asleep, suffering from sickness, or enjoying good health, living or dying : for this state of heart is the best in the world. ^
''He who does not see the four noble truths has still a long path to traverse by repeated births through the desert of ignorance with its mirages of illusion and through the morasses of sin. ^*
**But now they are grasped, the cause of further migrations and aberrations is removed. The goal is reached. The craving of selfishness is destroyed, and the truth is attained. "
*'Thisistrue deliverance; this is salvation; this is heaven and the bliss of a life immortal." ^'
XLII. MIRACLES FORBIDDEN.
Jyotishka, the son of Subhadra, was a householder living in Rajagriha. Having received a precious bowl of sandal- wood decorated with jewels, he erected a long pole before his house and put the bowl on its top with this legend : '* Should a shramana take this bowl down
lOO THE GOSPEL OF BUDDHA.
without using a ladder or a stick with a hook, but by- magic power, he shall receive whatever he desires. '* ^
And the people came to the Blessed One, full of wonder and their mouths overflowing with praise, say- ing : *' Great is the Tathagata. His disciples perform miracles. Kashyapa, the disciple of Buddha, saw the bowl on Jyotishka's pole, and, stretching out his hand, he took it down, carrying it away in triumph to the vihara." «
When the Blessed One heard what had happened, he went to Kashyapa, and, breaking the bowl to pieces, forbade his disciples to perform miracles of any kind. ^
Soon after this it happened that in one of the rainy seasons many bhikshus were staying in the Vriji terri- tory during a famine. And one of the bhikshus pro- posed to his brethren that they should praise one an- other to the householders of the village, saying : ' ' This bhikshu is a saint ; he has seen celestial visions ; and that bhikshu possesses supernatural gifts ; he can work miracles." And the villagers said : ** It is lucky, very lucky for us, that such saints are spending the rainy season with us. " And they gave willingly and abun- dantly, and the bhikshus prospered and did not suffer from the famine. *
When the Blessed One heard it, he told Ananda to call the bhikshus together, and he asked them : **Tell me, O bhikshus, when does a bhikshu cease to be a bhikshu?" 6
And Shariputra replied : •
"An ordained disciple must not commit any un- chaste act. The disciple who commits an unchaste act is no longer a disciple of the Shakyamuni. '
"Again, an ordained disciple must not take except what has been given him. The disciple who takes, be
CONSOLIDATION OF BUDDHA'S RELIGION. lOI
it SO little as a penny's worth, is no longer a disciple of the Shakyamuni. ^
**And lastly, an ordained disciple must not know- ingly and malignantly deprive any harmless creature of life, not even an earth-worm or an ant. The disciple who knowingly and malignantly ^epri^es any harmless creature of its life is no longer a, disciple of the Shaky*- . muni. • ' ' '^
"These are the three great prohibitions." ^®
And the Blessed One addressed the bhikshus and said : "
"There is another great prohibition which I pro- claim to you : "
"An ordained disciple must not boast of any super- human perfection. The disciple who with evil intent and from covetousness boasts of a superhuman per- fection, be it celestial visions or miracles, is no longer a disciple of the Shakyamuni. ^
"I forbid you, O bhikshus, to employ any spells or supplications, for they are useless, since the law of karma governs all things. He who attempts to per- form miracles has not understood the doctrine of the Tathagata." i*
XLIII. THE VANITY OF WORLDLINESS.
There was a poet by the name of Che who had ac- quired the spotless eye of truth, and he believed in Buddha, whose doctrine gave him peace of mind and comfort in the hour of affliction. i
And it happened that an epidemic swept over the country in which he lived, so that many died, and the people were terrified. Some of them trembled with
I02 THE GOSPEL OF BUDDHA.
fright, and in anticipation of their fate were smitten with all the horrors of death before they died, while others began to be merry, shouting loudly, **Let us enjoy ourselves to-day, for we know not whether to- morrow we shall live "; yet was their laughter no gen- u*in>5 gladness, ^rit a mere pretence and affectation. ^
Among all'the'se worldly men and women trembling ^^ith Anxiety, thfi Buddhist poet lived in the time of the pestilence, as usual, calm and undisturbed, helping wherever he could and ministering unto the sick, sooth- ing their pains by medicine and religious consolation. ^
And a man came to him and said : ^
** My heart is nervous and excited, for I see people die. I am not anxious about others, but I tremble be- cause of myself. Help me ; cure me of my fear." *
The poet replied : '* There is help for him who has compassion on others, but there is no help for thee so long as thou clingest to thine own self alone. Hard times try the souls of men and teach them righteousness and charity. Canst thou witness these sad sights around thee and still be filled with selfishness ? Canst thou see thy brothers, sisters, and friends suffer, yet not for- get the petty cravings and lust of thy own heart?" *
Observing the desolation in the soul of the pleasure- seeking man, the Buddhist poet composed this song and taught it to the brethren in the vihara : ^
"Unless you take refuge in Buddha and find rest in Nirvina Everything is vanity — desolation and vanity. To see the world is idle, and to enjoy life is empty. The world, including man, is but like a phantom, and the hope of heaven is as a mirage. ^
The worldling seeks pleasures fattening himself like a caged fowl. But the Buddhist saint flies up to the sun like the wild crane. The fowl in the coop has food but will soon be boiled in the pot.
I03
No provisions are given to the wild crane, but the heavens and the earth are his." •
The poet said : *' The times are hard and teach the people a lesson ; yet do they not heed it." And he composed another poem on the vanity of worldliness : ^"
"It is good to reform, and it is good to exhort people to reform.
The things of the world will be all swept away.
Let others be busy and buried with care.
My mind all unvexed shall be pure. u
After pleasures they hanker and find no satisfaction ;
Riches they covet and can never have enough.
They are like unto puppets held up by a string.
When the string breaks they come down with a shock. ^
In the domain of death there are neither great nor small ;
Neither gold nor silver is used, nor precious jewels.
No distinction is made between the high and the low.
And daily the dead are buried beneath the fragrant sod. "
Look at the sun setting behind the western hills.
You lie down to rest, but soon the cock will announce mom.
Reform to-day and do not wait until it be too late.
Do not say it is early, for the time quickly passes by. ^*
It is good to reform and it is good to exhort people to reform, It is good to lead a righteous life and take refuge in Buddha's name. Your talents may reach to the skies, your wealth may be untold — But all is in vain unless you attain the peace of Nirvdna." ^^
XLIV. SECRECY AND PUBLICITY.
Buddha said: ** Three things, O disciples, secrecy is characteristic of : love affairs, priestly wisdom, and all aberrations from the path of truth. ^
"Women who are in love, O disciples, seek secrecy and shun publicity ; priests who claim to be in posses- sion of special revelations, O disciples, seek secrecy
I04 THE GOSPEL OF BUDDHA.
and shun publicity; all those who stray from the path of truth, O disciples, seek secrecy and shun publicity. ^
** Three things, O disciples, shine before the world and cannot be hidden. What are the three ? *
" The moon, O disciples, illumines the world and cannot be hidden ; the sun, O disciples, illumines the world and cannot be hidden ; and the truth proclaimed by the Tathagata illumines the world and cannot be hidden. These three things, O disciples, illumine the world and cannot be hidden. There is no secrecy about them." *
XLV. THE ANNIHILATION OF SUFFERING.
And Buddha said : ''What, my friends, is evil? * *' Killing, my friends, is evil ; stealing is evil ; yield- ing to sexual passion is evil ; lying is evil ; slandering is evil ; abuse is evil ; gossip is evil ; envy is evil ; hatred is evil ; to cling to false doctrine is evil ; all these things, my friends, are evil. *
"And what, my friends, is the root of evil? ^
** Desire is the root of evil; hatred is the root of evil ; illusion is the root of evil ; these things are the root of evil. *
"What, however, is good? ^
"Abstaining from theft is good ; abstaining from sensuality is good ; abstaining from falsehood is good; abstaining from slander is good ; suppression of un- kindness is good ; abandoning gossip is good ; letting go all envy is good ; dismissing hatred is good ; obe- dience to the truth is good ; all these things are good. ^ "And what, my friends, is the root of the good? ^ " Freedom from desire is the root of the good ; free- dom from hatred and freedom from illusion ; these things, my friends, are the root of the good. ®
CONSOLIDATION OF BUDDHA'S RELIGION. I05
*<What, however, O brethren, is suffering? What is the origin of suffering? What is the annihilation of suffering? ^
*' Birth is suffering; old age is suffering; disease is suffering ; death is suffering ; sorrow and misery are suffering ; affliction and despair are suffering ; to be united with loathsome things is suffering ; the loss of that which we love and the failure in attaining that which is longed for are suffering ; all these things, O brethren, are suffering. ^^
<* And what, O brethren, is the origin of suffering ?^i
** It is lust, passion, and the thirst for existence that yearns for pleasure everywhere, leading to a continual rebirth ! It is sensuality, desire, selfishness; all these things, O brethren, are the origin of suffering. ^^
''And what is the annihilation of suffering? ^
*' The radical and total annihilation of this thirst and the abandonment, the liberation, the deliverance from passion ; that, O brethren, is the annihilation of suffering. "
"And what, O brethren, is the path that leads to the annihilation of suffering? ^^
** It is the holy eightfold path that leads to the an- nihilation of suffering, which consists of, right views, right decision, right speech, right action, right living, right struggling, right thoughts, and right meditation. ^^
''In so far, O friends, as a noble youth thus recog- nises suffering and the origin of suffering, as he recog- nises the annihilation of suffering, and the path that leads to the annihilation of suffering, radically forsak- ing passion, subduing wrath, annihilating the vain con- ceit of the "I-am," leaving ignorance, and attaining to enlightenment, he will make an end of all suffering even in this life." *^
I06 THE GOSPEL OF BUDDHA.
XLVI. AVOIDING THE TEN EVILS.
Buddha said : **A11 acts of living creatures become bad by ten things, and by avoiding the ten things they become good. There are three evils of the body, four evils of the tongue, and three evils of the mind. ^
**The evils of the body are, murder, theft, and adultery; of the tongue, lying, slander, abuse, and idle talk ; of the mind, covetousness, hatred, and error. ^
**I teach you to avoid the ten evils: '
**I. Kill not, but have regard for life. *
** II. Steal not, neither do ye rob; but help every- body to be master of the fruits of his labor. *
** III. Abstain from impurity, and lead a life of chastity. *
**IV. Lie not, but be truthful. Speak the truth with discretion, fearlessly and in a loving heart. ^
**V. Invent not evil reports, neither do ye repeat them. Carp not, but look for the good sides of your fellow-beings, so that you may with sincerity defend them against their enemies. ^
** VI. Swear not, but speak decently and with dig- nity. »
"VII. Waste not the time with gossip, but speak to the purpose or keep silence. ^°
** VIII. Covet not, nor envy, but rejoice at the for- tunes of other people. *^
** IX. Cleanse your heart of malice and cherish no hatred, not even against your enemies ; but embrace all living beings with kindness. ^
*<X. Free your mind of ignorance and be anxious to learn the truth, especially in the one thing that is needed, lest you fall a prey either to scepticism or to
CONSOLIDATION OF BUDDHA'S RELIGION. 107
errors. Scepticism will make you indifferent and er- rors will lead you astray so that you shall not find the noble path that leads to life eternal. " ^
XLVII. THE PREACHER'S MISSION.
And the Blessed One said to his disciples : *
"When I have passed away and can no longer ad- dress you, and edify your minds with religious dis- course, select from among you men of good family and education to preach the truth in my stead. And let those men be invested with the robes of the Tathagata, let them enter into the abode of the Tathagata, and occupy the pulpit of the Tathagata. *
*' The robe of the Tathagata is sublime forbearance and patience. The abode of the Tathagata is charity and love of all beings. The pulpit of the Tathagata is the comprehension of the good law in its abstract meaning as well as in its particular application. '
**The preacher must propound the truth with un- shrinking mind. He must have the power of persua- sion rooted in virtue and in strict fidelity to his vows.*
"The preacher must keep in his proper sphere and be steady in his course. He must not flatter his van- ity by seeking the company of the great. Nor must he keep company with persons who are frivolous and im- moral. When in temptation, he should constantly think of Buddha and he will conquer. *
"All who come to hear the doctrine, the preacher must receive with benevolence, and his sermon must be without invidiousness. *
"The preacher must not be prone to carp at others, or to blame other preachers ; nor speak scandal, nor propagate bitter words. He must not mention by name
Io8 THE GOSPEL OF BUDDHA.
Other disciples to vituperate them and reproach their demeanor. '
**Clad in a clean robe, dyed with good color, with appropriate undergarments, he must ascend the pulpit with a mind free from blame and at peace with the whole world. ^
"He must not take delight in quarrelous disputa- tions or engage in controversies so as to show the superiority of his talents, but be calm and composed.^
*'No hostile feelings shall reside in his heart, and he must never abandon the disposition of charity to- ward all beings. His sole aim must be that all beings become Buddhas. ^^
**Let the preacher apply himself with zeal to his work, and the Tathagata will show to him the body of the holy law in its transcendent glory. He shall be honored as one whom the Tathagata has blessed. The Tathagata blesses the preacher and also those who reverently listen to him and joyfully accept the doc- trine. "
**A11 those who receive the truth will find perfect enlightenment. And, verily, such is the power of the doctrine that even by the reading of a single stanza, or by reciting, copying, and keeping in mind a single sentence of the good law, persons may be converted to the truth and enter the path of righteousness which leads to deliverance from evil. ^
** Creatures that are swayed by impure passions, when they listen to the voice, will be purified. The ignorant who are infatuated with the follies of the world will, when pondering on the profundity of the doctrine, acquire wisdom. Those who act under the impulse of hatred will, when taking refuge in Buddha, be filled with good-will and love. ^
CONSOLIDATION OF BUDDHa's RELIGION. lOQ
<*A preacher must be full of energy and cheerful hope, never tiring and never despairing of final suc- cess. '*
*'A preacher must be like a man who in quest of water digs a well in an arid tract of land. So long as he sees that the sand is dry and white, he knows that the water is still far off. But let him not be troubled or give up the task as hopeless. The work of remov- ing the dry sand must be done so that he can dig down deeper into the ground. And often the deeper he has to dig, the cooler and purer and more refreshing will the water be. ^
** When after some time of digging he sees that the sand becomes moist, he accepts it as a foretoken that the water is near. ^'
*< So long as the people do not listen to the words of truth, the preacher knows that he has to dig deeper into their hearts ; but when they begin to heed his words he apprehends that they will soon attain enlight- enment. "
**Into your hands, O ye men of good family and education who take the vow of preaching the words of the Tathagata, the Blessed One transfers, intrusts, and commands the good law of truth. ^
<* Receive the good law of truth, keep it, read and re-read it, fathom it, promulgate it, and preach it to all beings in all the quarters of the universe. ^
**The Tathagata is not avaricious, nor narrow- minded, and he is willing to impart the perfect Buddha- knowledge unto all who are ready and willing to re- ceive it. Be ye like unto him. Imitate him and follow his example in bounteously giving, showing, and be- stowing the truth. 20
** Gather round you hearers who love to listen to
no THE GOSPEL OF BUDDHA.
the benign and comforting words of the law ; rouse the unbelievers to accept the truth and fill them with de- light and joy. Quicken them, edify them, and lift them higher and higher until they see the truth face to face in all its splendor and infinite glory. " ^^
When the Blessed One had thus spoken, the dis- ciples said : "
**0 thou who rejoicest in kindness having its source in compassion, thou great cloud of good qualities and of benevolent mind, thou quenchest the fire that vex- eth living beings, thou pourest out nectar, the rain of the law ! ^
**We shall do, O Lord, what the Tathagata com- mands. We shall fulfil his behest ; the Lord shall find us obedient to his words. " **
And this vow of the disciples resounded through the universe, and like an echo it came back from all the Bodhisattvas who are to be and will come to preach the good law of Truth to future generations. ^
And the Blessed One said: **The Tathagata is like unto a powerful king who rules his kingdom with righteousness, but being attacked by envious enemies goes out to wage war against his foes. When the king sees his soldiers fighting he is delighted with their gallantry and will bestow upon them donations of all kinds. Ye are the soldiers of the Tathagata, while Mara, the Evil One, is the enemy who must be conquered. And the Tathagata will give to his soldiers the city of Nirvana, the great capital of the good law. And when the enemy is overcome, the Dharma-raja, the great king of truth, will bestow upon all his disciples the most precious crown jewel which brings perfect enlightenment, supreme wisdom, and undisturbed peace." *•
BUDDHA, THE TEACHER.
XL VIII. THE DHARMAPADA.
THIS is the Dharmapada, the path of religion pur- sued by those who are Buddha's followers : ^
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts.