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THE GOSPEL OF BUDDHA.
WORKS BY THE SAME AUTHOR
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THE OPEN COURT PUBLISHING CO.
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THE
GOSPEL OF BUDDHA
ACCORDING TO OLD RECORDS
TOLD BY
PAUL CARUS , /852-
SECOND EDITION
Buddhan saranan gacchani,
Dhammam sarananı gacchami,
Sanghan saranam gacchami,
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
1895
COYYPIGHT BY
THE OPEN COURT PUBLISHING CO.
CHICAGO, ILLINOIS, 1894.
(All rights rescrved.)
PREFACE.
THIS 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, Bühler, Foucaux, Se-
nart, Weber, Fausböll, Alexander Csoma, Wassiljew, Rhys Davids,
F. Max Müller, 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.
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 âtman, in the sense of a kind of soul-monad which by some
schools was supposed to reside behind or within man's bodily and
* As to the royal birth of Buddha see p. 256, s. v. Shuddhôdana.
PREFACE.
vii
psychical activity as a distinct being, a kind of thing-in-itself, and
a metaphysical agent assumed to be the soul.* This philosophical
superstition, so common not only in India but all over the world, cor-
responds to man's habitual egotism in practical life; both are illu-
sions growing out of the same root, which is the vanity fair of world-
liness, inducing man to believe that the purpose of his life lies in
his self. Buddha proposes to cut off entirely all thought of self, so
that it will no longer bear fruit. Thus Buddha's Nirvana is an
ideal state, in which man's soul, after being cleansed from all self-
ishness and sin, has become a habitation of the truth, teaching him
to distrust the allurements of pleasure and to confine all his ener-
gies to attending to the duties of life.
Buddha's doctrine is no negativism. An investigation into the
nature of man's soul shows that while there is no âtman 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
denying 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 corner-stone of his ethics and also of the
comfort as well as the enthusiasm which his religion imparts. Any
one who does not see the positive aspect of Buddhism, will be 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 in-
tend 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-
*The translation of "atman" by "soul," which implies that Buddha
denied the existence of the soul, is extremely misleading.
viii
THE GOSPEL OF BUDDHA.
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.
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. A com-
parison of Christianity with Buddhism will be a great help to dis-
tinguish in both the essential from the accidental, 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 dis-
tinguishing between the symbol and its meaning, between dogma
and religion, between man-made formulas and eternal truth. This
is the spirit in which we offer this book to the public, cherishing the
hope that it will help to develop in Christianity not less than in
Buddhism the cosmic religion of truth.
It is a remarkable fact that these 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, The strength as well as the weak-
ness of original Buddhism lies in its philosophical character, which
enabled a thinker, but not the masses, to understand the dispensa-
tion of the moral law that pervades the world. As such the orig-
inal Buddhism has been called by Buddhists the little vessel of
PREFACE.
ix
salvation, or Hinayâna; 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 propa-
ganda, so natural to religious men who are earnest in their con-
victions, later Buddhists popularised Buddha'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 sal-
vation, the Mahâyâna, in which the multitudes would find room
and could be safely carried over. Although the Mahâyâna unques-
tionably 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 adaptation to their condi-
tion and has accomplished much to educate them. The Mahâyâna
is a step forward in so far as it changes a philosophy into a religion
and attempts to preach doctrines that were negatively expressed, in
positive propositions.
Far from rejecting the religious zeal which gave rise to the
Mabâyâna in Buddhism, we can still less join those who denounce
Christianity on account of its dogmatology and mythological ingre-
dients. Christianity is more than a Mahâyâna, and Christian dog-
matology too had a mission in the religious evolution of mankind.
Christianity is more than a large vessel fitted to carry over the
multitudes of those who embark in it; it is a grand bridge, a Mahâ-
sêtu, on which a child can cross the stream of selfhood and worldly
vanity with the same safety as the sage. There is no more charac-
teristic saying of Christ's than his words: Suffer little children to
come unto me."
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 only help to mature our insight
X
THE GOSPEL OF BUDDHA.
into the essential nature of Christianity, and so elevate our reli-
gious convictions. 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 Hinayâna, Mahâyâna, and Mahâsêtu is the Reli-
gion of Truth.
PAUL CARUS.
TABLE OF CONTENTS.
INTRODUCTION.
PAGE
I
I. Rejoice.
II. Samsâra and Nirvana
III. Truth the Saviour
2
5
PRINCE SIDDHARTHA BECOMES BUDDHA.
7
IO
II
14
19
IV. Buddha's Birth
V. The Ties of Life.
VI. The Three Woes.
VII. Buddha's Renunciation,
VIII. King Bimbisâra
IX. Buddha's Search.
X. Uruvilvâ, the Place of Mortification
XI. Mâra, the Evil One .
XII. Enlightenment
XIII. The First Converts
XIV. Brahma's Request
22
27
29
30
34
35
FOUNDATION OF THE KINGDOM OF
RIGHTEOUSNESS.
.
+
XV. Upaka.
XVI. The Sermon at Benares
XVII. The Sangba
XVIII. Yashas, the Youth of Benares
XIX. Sending out the Disciples.
XX. Kashyapa
XXI. The Sermon at Râjagriha .
XXII. The King's Gift
37
38
43
45
48
49
53
57
.
C
xii
THE GOSPEL OF BUDDHA,
PAGE
58
59
.
XXIII. Shâriputra and Maudgalyâyana .
XXIV. The People Dissatisfied
XXV. Anâthapindika
XXVI. The Sermon on Charity
XXVII. Buddha's Father.
XXVIII. Yashodharâ
XXIX. Râhula.
XXX. Jêtavana
59
63
64
66
69
70
.
CONSOLIDATION OF BUDDHA'S RELIGION.
75
77
77
78
79
83
85
88
XXXI. Jîvaka, the Physician
XXXII. Buddha's Parents Attain Nirvana
XXXIII. Women Admitted to the Sangha
XXXIV. The Bhikshus' Conduct Toward Women .
XXXV. Vishâkhâ
XXXVI. The Upavasatha and Prâtimôksha
XXXVII. The Schism
XXXVIII. The Re-establishment of Concord
XXXIX. The Bhikshus Rebuked.
XL. Dêvadatta
XLI. The Goal
XLII. Miracles Forbidden .
XLIII. The Vanity of Worldliness
XLIV. Precepts for the Novices
XLV. Rules for the Order . .
XLVI. The Ten Commandments .
XLVII. The Preacher's Mission
94
95
98
99
IOI
104
105
105
I07
BUDDHA, THE TEACHER.
III
.
117
I22
.
XLVIII. The Dharmapada
XLIX. The Two Brahmans.
L. Guard the Six Quarters.
LI. Simha's Question Concerning Annihilation
LII. All Existence is Spiritual
LIII. Identity and Non-Identity.
LIV. Bnddha, Not Gautama.
LV. One Essence, One Law, One Aim
LVI. The Lesson Given to Rahula
LVII. The Sermon on Abuse .
I24
130
131
140
141
143
145
TABLE OF REFERENCE,
xiii
PAGE
LVIII. Buddha Replies to the Dêva .
LIX. Words of Instruction
LX. Amitabha
LXI, The Teacher Unknown.
146
148
150
156
PARABLES AND STORIES.
158
售 ​.
158
159
160
161
.
LXII. Parables
LXIII. The Burning Mansion
LXIV. The Man Born Blind
LXV. The Lost Son.
LXVI. The Giddy Fish
LXVII. The Cruel Crane Outwitted
LXVIII. Four Kinds of Merit.
LXIX. The Light of the Word.
LXX. Luxurious Living.
LXXI. The Communication of Bliss .
LXXII. The Listless Fool
LXXIII. Rescue in the Desert
LXXIV. Buddha, the Sower
LXXV. The Outcast
LXXVI. The Woman at the Well
LXXVII. The Peacemaker .
LXXVIII. The Hungry Dog.
LXXIX. The Despot
LXXX. Vâsavadatta
LXXXI. The Marriage-Feast in Jâmbûnada .
LXXXII. A Party in Search for a Thief
LXXXIII. In the Realm of Yamarâja
LXXXIV. The Mustard Seed
LXXXV. Following the Master Over the Stream
LXXXVI. The Sick Bhikshu
.
162
164
165
166
167
168
169
173
174
174
175
176
178
179
I80
182
183
185
189
190
THE LAST DAYS.
LXXXVII. The Conditions of Welfare
LXXXVIII. Upright Conduct.
LXXXIX. Pâtaliputra
XC. Shâriputra's Faith
XCL. The Mirror of Truth
XCII. Ambapâlî .
192
194
194
197
199
.
201
xiv
THE GOSPEL OF BUDDHA.
PAGE
204
207
XCIII. Buddha's Farewell Address
XCIV. Buddha Announces His Death
XCV. Chunda, the Smith
XCVI. Maitreya
XCVII. Buddha's Death
2II
.
215
218
CONCLUSION.
XCVIII. The Three Personalities of Buddha
XCIX. The Purpose of Being.
C. The Praise of All the Buddhas
225
228
232
Table of Reference
Abbreviations in the Table of Reference
Glossary of Names and Terms.
Pronunciation
Index.
241
241
243
260
261
INTRODUCTION.
I. REJOICE.
R
1
2
3
EJOICE 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.
4
5
6
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:7
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 !
8
9
10
II. SAMSARA AND NIRVÂNA.
1
2
8
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
4
5
6
INTRODUCTION.
برا
7
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 a happiness that
contains not the seeds of disappointment or of regret,
follow the advice of the great Master and lead a life of
righteousness. Ye who yearn for riches, come and re-
ceive treasures that are eternal.
The truth is eternal; it knows neither birth nor
death; it has no beginning and no end. Hail the
truth, O mortals! Let the truth take possession of your
souls.
The truth is the immortal part of mind.
session of truth is wealth, and a life of truth is happi-
8
9
The pos-
10
ness.
11
12
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; truth
13
17
4
THE GOSPEL OF BUDDHA.
15
16
17
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.
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 Nirvâna; 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. 20
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.
18
19
21
INTRODUCTION.
5
III. TRUTH THE SAVIOUR.
1
3
4
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. 2
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.
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 Mâra, the
tempter, the evil-doer, the creator of mischief.
5
6
7
8
0
6
THE GOSPEL OF BUDDHA.
10
11
12
13
Self entices with pleasures. Self promises a fairy's
paradise. Self is the veil of Mâyâ, 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 Nirvâna.
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.14
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 !
15
16
PRINCE SIDDHARTHA BECOMES
BUDDHA
IV. BUDDHA'S BIRTH.
THE
2
8
HERE was in Kapilavastu a Shâkya king, strong
of purpose and reverenced by all men, a de-
scendant of the Ikshvâku, who call themselves Gau-
tama, and his name was Shuddhôdana or Pure-Rice. I
His wife Mâyâ-dêvî 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.
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 Shuddhôdana, anxious about his wife and
the child she would bear him, willingly granted her
request.
While she passed through the garden of Lumbinî,
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
4
5
8
THE GOSPEL OF BUDDHA.
6
7
8
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
all the hells were extinguished.
No clouds gathered in the skies and the polluted
streams became clear, whilst celestial music rang
through the air and the angels rejoiced with gladness.
With no selfish or partial joy but for the sake of the
law they rejoiced, for creation engulfed in the ocean of
pain was now to obtain release.
The cries of beasts were hushed; all malevolent
beings received a loving heart, and peace reigned on
earth. Mâra, the evil one, alone was grieved and re-
joiced not.
The Nâga kings, earnestly desiring to show their
reverence for the most excellent law, as they had paid
honor to former Buddhas, now went to meet Bôdhi-
sattva. They scattered before him mandâra flowers,
rejoicing with heartfelt joy to pay their religious hom-
age.
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.
Now there was at that time in the grove Asita,
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.
9
10
11
12
a
13
THE PRINCE BECOMES BUDDHA
9
14
15
16
17
18
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 son.
"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 an 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.” 23
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.”
19
20
21
22
24
ΙΟ
THE GOSPEL OF BUDDHA.
25
And the queen said to her sister, Prajâpatî : "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."
And Prajâpatî wept and promised.
When the queen had departed from the living, Pra-
jâpatî took the boy Siddhârtha 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.
26
27
V. THE TIES OF LIFE.
2
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. 1
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."
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
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
3
test."
4
THE PRINCE BECOMES BUDDHA.
II
5
6
He se-
7
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 Siddhârtha chose himself a wife.
lected Yashodharâ, his cousin, the gentle daughter of
the king of Kôli. And Yashodharâ was betrothed to
the prince.
In their wedlock was born a son whom they named
Rahula, and King Shuddhôdana, glad that an heir was
born to his son, said:
“The prince having begotten a son, will love him
as I love the prince. This will be a strong tie to bind
Siddhârtha's heart to the interests of the world; and
the kingdom of the Shâkyas 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.
8
9
20.
VI. THE THREE WOES.
1
The palace which the king had given to the prince
was resplendent with all the luxuries of India ; for the
king was anxious to see his son happy.
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.
2
I 2
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
3
SO,
4
And Shuddhôdana 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 Siddhârtha rode with Channa, his charioteer,
through the streets of the city, and into a country
watered by rivulets and covered with pleasant trees. 5
There 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: 6. 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."
Siddhârtha 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.
6
7
8
9
THE PRINCE BECOMES BUDDHA,
13
10
11
12
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 Siddhârtha 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
13
14
15
16
17
14
THE GOSPEL OF PUDDHA
18
19
sad sights had made on the prince, turned his horses
and drove back to the city.
When they passed by the palaces of the nobility,
Krishâ Gautamî, a young princess andniece of the king,
saw Siddhartha in his manliness 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. 20
Siddhârtha 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.
21
22
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
1
THE PRINCE BECOMES BUDDHA.
15
2
8
4
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.” 6
The shramana replied: “Where heat is, there is
also a possibility of cold; creatures subject to pain,
5
16
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 Nirvâna 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
Nirvâna, 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 Siddhârtha'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
7
8
9
THE PRINCE BECOMES BUDDHA.
17
10
1
12
13
wander into the wilderness and, leading a 'mendicant's
life, to find the path of deliverance."
The celestial messenger heard the resolution of
Siddhârtha with approval.
" Now, indeed,” he added, “is the time to seek
religion. Go out Siddhârtha and accomplish your pur-
pose. For thou art Bôdhisattva the Buddha-elect;
thou art destined to enlighten the world.
- Thou art Tathâgata, the perfect one, for thou wilt
fulfil all righteousness and be dharma-râja, 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-
dhârtha's soul was filled with peace. He said to him-
self:
"I have awakened to the truth and I am resolved
to accomplish my purpose. I will sever all the ties
14
15
16
18
THE GOSPEL OF BUDDIIA.
17
18
19
20
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.
21
212
23
21
THE PRINCE BECOMES BUDDHA.
19
Darkness lay upon the earth, but the stars shone
brightly in the heavens.
25
VIII. KING BIMBISÂRA.
1
2
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-
dhôdana to bear him the message that the prince had
left the world, Bôdhisattva 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 Bimbisâra 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 Shâkya and of
8
4
5
6
20
THE GOSPEL OF BUDDHA.
7
8
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 Shâkya race seated
under a tree. Contemplating the composure of his
face and the gentleness of his deportment, Bimbisâra
greeted him reverently and said.,
"O shramana, 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."
The great Shâkyamuni lifted his eyes and replied:10
“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.
“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
9
11
12
THE PRINCE BECOMES BUDDHA.
21
14
15
16
17
18
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. 13
"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.
"Bodhisattva 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?
“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?
6. 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?
“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-
19
20
21
22
THE GOSPEL OF BUDDHA.
22
23
tionship and duties, nor hinder me from completing the
work I have begun.
“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."
The king, clasping his hands with reverence, bowed
down before Shâkyamuni and said: “May you obtain
that which you seek, and, having obtained it, con
back, I pray you, and receive me as your disciple." 26
Bodhisattva parted from the king in friendship and
good-will, and he purposed in his heart to grant his
request.
24
28
IX. BUDDHA'S SEARCH.
1
Ârâda 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.
Bôdhisattva went to them and sat at their feet.
He listened to their doctrines of the âtman 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 dêvas, so
as to rise higher and higher in the grades of existence.
THE PRINCE BECOMES BUDDHA.
23
2
He studied their incantations and offerings and the
methods by which they attained deliverance of the ego
from material existence in states of ecstasy.
Ârâda 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 I say,' 'I know and perceive,' 'I come,' and 'I
go' or 'I 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 I is he who feels the
touch in thy body. The I 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 I moves
thy hands and thy feet. The I 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."
Bôdhisattva found no satisfaction in these teach-
ings. He replied: "People are in bondage, because
they have not yet removed the idea of I.
8
4
24
THE GOSPEL OF BUDDHA.
5
6. The thing and its quality are different in our
thought, but not in reality. Heat is different from fire
in our thought, but you cannot remove heat from fire
in reality. You say that you can remove the qualities
and leave the thing, but if you think your theory to
the end, you will find that this is not so.
- 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 'I
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 âtman 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 'I
am so great,' or 'I have done this wonderful deed ?'
The thought of your I 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
"I am' and 'I shall be' or 'I shall not be' do not oc-
cur to a clear thinker.
6. 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
6
7
THE PRINCE BECOMES BUDDHA.
25
8
9
10
11
same inevitable doom of existence. We shall be im-
plicated in egotism and sin.
“All 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,
for every effect has its cause. What a man soweth he
shall reap, and what we reap we must have sown in
our previous lives.
“I see that the transmission of soul is subject to
the law of cause and effect, for the fates of men are
of their own making. But I see no transmigration of
the I.
“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
12
13
26
THE GOSPEL OT BUDDHA.
14
15
are my previous existences; they are my ancestors as
much as I of yesterday am the father of I of to-day,
and the karma of my past deeds conditions the fate of
my present existence.
“Supposing there were an âtman that performs the
actions of the senses, then if the door of sight were
torn down and the eye plucked out, that âtman 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 âtman
whom your doctrine makes the doer of your deeds.
There is rebirth without the transmigration of self.
For this âtman, this self, this ego in the 'I say' and
in the 'I 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 Bôdhisattva went to the priests officiating in
the temples. But the gentle mind of the Shâkyamuni
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.
“What love can a man possess who believes that the
destruction of life will atone for evil deeds? Can a new
16
17
18
THE PRINCE BECOMES BUDDHA.
27
19
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."
20
21
X. URUVILVÂ, THE PLACE OF MORTIFICATION.
1
Bôdhisattva went in search of a better system and
came to a settlement of five bhikshus in the jungle of
Uruvilvâ; 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, Shâkyamuni
gave himself up to mortification and thoughtful medi-
tation. While the five bhikshus were severe, Shâkya-
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.
2
8
28
THE GOSPEL OF BUDDHA,
4
5
6
Bôdhisattva 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 and 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. 7
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 Nandâ; 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, Bôdhisattva partook again of
food. His disciples having witnessed the scene of
8
9
10
THE PRINCE BECOMES BUDDHA.
29
11
Nandâ and observing the change in his mode of living,
were filled with suspicion. They were convinced that
Siddhârtha's religious zeal was flagging and that he
whom they had hitherto revered as their Master had
become oblivious of his high purpose.
Bôdhisattva 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.”
12
13
XI. MÂRA THE EVIL ONE.
1
2
3
The Holy One directed his steps to that blessed
Bôdhi-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.
Mâra 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 Shâkyamuni minded him not. 4
Mâra uttered fear-inspiring threats and raised
whirl-storm so that the skies were darkened and the
ocean roared and trembled. But the Blessed One un-
der the Bôdhi-tree remained calm and feared not. The
Enlightened One knew that no harm could befall him.
The three daughters of Mâra tempted Bôdhisattva,
but he paid no attention to them, and when Mâra saw
that he could kindle no desire in the heart of the vic-
a
5
30
THE GOSPEL OF BUDDHA.
torious shramana, he ordered all the evil spirits at his
command to attack him and overawe the great muni.6
But the Blessed One watched them as one would
watch the harmless games of children. All the fierce
hatred of the evil spirits was of no avail. The flames
of hell became wholesome breezes of perfume, and the
angry thunderbolts were changed into lotus-flowers. 7
When Mâra saw this, he fied away with his army
from the Bôdhi-tree. Whilst from above a rain of
heavenly flowers fell, and invisible voices of good spir-
its 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:9
"As the rays of the sun drown the darkness of the
world, so he who perseveres in his search will find the
truth and the truth will enlighten him."
8
10
XII, ENLIGHTENMENT.
1
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 :
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.
“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.
2
3
THE PRINCE BECOMES BUDDHA.
31
4
5
6
• 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 Bôdhisattva 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 nidânas :
- 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.
6. The cause of all sorrow lies at the very beginning;
7
8
32
THE GOSPEL OF BUDDHA.
9
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 Nirvâna 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 no
10
11
12
THE PRINCE BECOMES BUDDHA.
33
13
14
1
15
&
longer craves, and the flame of desire finds no material
to feed upon. Thus it will be extinguished.
6. 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 (1) 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 !
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 samsâra
When pain and death encompass us.
Found ! it is found !
The cause 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 Nirvâna my mind has passed,
The end of cravings has been reached at last." 16
There is self and there is truth. Where self is, truth
is not. Where truth is, self is not. Self is the fleeting
error of samsâra ; it is individual separateness and
34
THE GOSPEL OF BUDDHA.
17
18
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. 20
19
XIII. THE FIRST CONVERTS.
1
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
2
3
THE PRINCE BECOMES BUDDHA.
35
"We
of Mâra, bowed down in reverence and said:
take our refuge, Lord, in the Blessed One and in the
Dharma.”
Tapussa and Bhallika were the first that became
lay disciples of Buddha.
4
5
XIV. BRAHMA'S REQUEST.
1
2
::
3
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 'I am.'
" 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. Nirvâna 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.'
4
5
6
7
36
THE GOSPEL OF BUDDHA.
8
10
11
Then Brahmâ 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. 9
* 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, Brahmâ Sahampati understood that the
Blessed One had granted the request and would preach
the doctrine.
12
13
14
FOUNDATION OF THE KINGDOM OF
RIGHTEOUSNESS.
XV. UPAKA.
1
Tow 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 Siddhârtha, 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-
2
3
38
THE GOSPEL OF BUDDHA.
4
tened, my mind is free from desire, and the deepest
truth has taken abode in my heart. I have obtained
Nirvâna, 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.
5
6
7
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, she 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.” 1
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."
When they had thus received the Blessed One, he
said: “Do not call the Tathậgata by his name nor
2
f
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 39
3
4
5
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 Tathậgata,” 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.
6. Mortifications are painful, vain, and profitless.
And how can any one be free from self by leading a
6
7
8
9
40
THE GOSPEL OF BUDDHA.
10
11
12
10
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
14
15
16
17
18
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.
41
19
20
21
glad tidings; even the animals of the earth felt the
bliss that rested upon the words of the Tathậgata : 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:
“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
22
23
the ego.
24
25
“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.
“There was a man who, having taken a bath,
stepped upon a wet rope, and he thought it was a
snake. Horror overcame him, and he shook from
fear, anticipating in his mind all the agonies caused by
26
42
THE GOSPEL OF BUDDHA.
!
27
28
20
30
its venomous bite. What a relief does this man ex-
perience when he sees that it is no snake.
The cause
of his fright lies in his error, his ignorance, his illusion.
If the true nature of the rope is recognised, his tran-
quillity of mind will come back to him ; he will feel re-
lieved; he will be joyful and happy.
- 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.
" 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.
66 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.
“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
21
82
83
84
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 43
35
said: "Truly, O Buddha, our Lord, thou hast found
the truth.
And the dêvas and saints and all the good spirits
of the departed generations that had listened to the
sermon of the Tathậgata, 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."
36
XVII. THE SANGHA.
1
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 ali
quarters of the world, so that in the end all living crea-
tures will be citizens of the kingdom of righteous-
2
3
ness.
4
“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
5
44
THE GOSPEL OF BUDDHA.
0
7
8
9
One, and the Tathậgata looking into his heart said:
" Truly Kaundinya has understood the truth.” Hence
the venerable Kaundinya received the name “Âjnyâta-
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 : so 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.
- 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. 11
“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-
10
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."
12
XVIII. YASHAS, THE YOUTH OF BENARES.
1
3
At that time there was in Benarės a noble youth,
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 !” 2
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 Tathậgata, knowing his inward thoughts, said:7
4
5
6
46
THE GOSPEL OF BUDDHA.
8
9
10
11
Though a person be ornamented with jewels, the
heart may have conquered the senses. The outward
form does not constitute religion or affect the mind.
Thus the body of a 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."
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
12
13
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 47
14
15
17
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-member who joined
the Sangha.
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, Yashas,"
he said, “your mother is absorbed in lamentation and
grief. Return home and restore your mother to life.” 16
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." 18
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.
Then the Blessed One preached, and the 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
19
20
48
THE GOSPEL OF BUDDHA.
22
23
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.” 21
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, Subâhu, Punyajit, and Gavâmpati.
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 Yashas addressed the
Blessed One, saying: “May the Blessed One admin-
ister exhortation and instruction to these four friends
of mine." 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.
24
25
XIX. SENDING OUT THE DISCIPLES.
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
1
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 49
2
8
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.
4
5
6
At that time there lived in Uruvilvâ the Tatilas, be-
lievers of Krishna, worshipping the fire; and Kashyapa
was their chief.
1
50
THE GOSPEL OF BUDDHA.
2
3
4
5
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-
vilvâ, 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 Shâkyamuni 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. “Shâkyamuni is
a great shramana and possesses high powers, but he is
not holy like me.”
6
7
8
9
10
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 51
11
12
13
14
There was in those days a festival, and Kâshyapa
thought : “ The people will come hither from all parts
of the country and will see the great Shâkyamuni.
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
Shâkyamuni not come ?"
The Tathagata replied: "Did you not think, O
Kashyapa, that it would be better if I stayed away from
the festival?"
And Kashyapa was astonished and thought: “Great
is Shâkyamuni, 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.
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.
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 Shâkyamuni, who is Buddha, our Lord.
You may do as you think best."
And the Jatilas replied: “We have conceived a
Is envy holi-
15
His envy
16
17
18
52
THE GOSPEL OF BUDDHA.
19
20
21
profound affection for the great Shâkyamuni, and if you
will join his brotherhood, we will do likewise."
The Jatilas of Uruvilvâ now flung their parapher-
nalia of fire-worship into the river and went to the
Blessed One.
Nadî Kâshyapa and Gayâ Kâshyapa, brothers of
the great Uruvilvâ Kâshyapa, 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 Uruvilvâ. Hearing what had hap-
pened, they, too, went to Buddha.
The Blessed One, seeing the Jatilas of Nadî 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
burning. They are burning with the fire of lust. There
is anger, there is ignorance, there is hatred, and as long
as the fire finds inflammable things upon which it can
feed, so long will it burn, and there will be birth and
death, decay, grief, lamentation, suffering, despair, and
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.
sorrow.
22
23
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS, 53
XXI. THE SERMON AT RÂJAGRIHA.
1
2
And the Blessed One having dwelt some time in
Uruvilvâ 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 Bimbisâra, 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 Shâkyamuni 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 Kâshyapa: “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-
3
4
5
vâna."
Buddha, perceiving that the whole assembly was
54
THE GOSPEL OF BUDDHA.
6
7
8
9
ready as a vessel to receive the doctrine, spoke to
Bimbisâra the king :
6. He who knows the nature of his self and under-
stands how his senses act, finds no room for the I, and
thus he will attain peace unending. The world holds
the thought of I, and from this arises false apprehen-
sion,
"Some say that the I endures after death, some
say it perishes. Both are wrong and their error is
most grievous.
“For if they say the 1 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 I will
not perish, then in the midst of all life and death there
is but one identity unborn and undying. If such is
their 1, then it is perfect and cannot be perfected by
deeds. The lasting, imperishable I 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 I that does
our deeds, then there is no l; 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 born 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
10
11
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 55
12
13
14
15
16
17
the same, yet not different ! Such is the birth of ani-
mated life.
or Ye that are slaves of the I, 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 I 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.
6. This state of heart is best in the world. It is Nir-
vâna !
13
19
29
21
22
56
THE GOSPEL OF BUDDHA.
23
24
:
"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 : 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 Tathâgata! 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
25
26
see.
"I take my refuge in the Buddha ! I take my
refuge in the Dharma. I take my refuge in the San-
27
gha.”
The Tathâgata 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.
28
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 57
XXII. THE KING'S GIFT.
1
2
3
4
The king, having taken his refuge in Buddha, in-
vited the Tathâgata 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 Bimbisâra, 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 Râjagriha.
Shakra, the king of the Dêvas, 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
5
6
7
58
THE GOSPEL OT BUDDHA
8
Vênuvana, fulfilling all these conditions. I shall offer
it to the fraternity of bhikshus with the Buddha at their
head."
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.10
9
XXIII. SHÂRIPUTRA AND MAUDGALYAYANA.
1
At that time Shâriputra and Maudgalyâyana, two
Brahmans and chiefs of the followers of Sanjaya, led
a religious life. They had given their words to each
other : “He who first attains Nirvana shall tell the
other one."
And Shâriputra 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
Shâkyamuni. 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 Shâriputra went to Maudgalyâyana 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.
2
3
4
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 59
And the Holy One said: “Shâriputra 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-rolling."
B
XXIV. THE PEOPLE DISSATISFIED.
1
And the people were annoyed. Seeing that many
distinguished young men of the kingdom of Magadha
led a religious life under the direction of the Blessed
One, they became angry and murmured: “Gautama
Shâkyamuni 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:
6. It is by preaching the truth that Tathâgatas
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.'”
2.
3
4
XXV. ANÂTHAPINDIKA.
At this time there was Anâthapindika, a man of un-
measured wealth, visiting Râjagriha. 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
1
60
THE GOSPEL OT BUDDHA.
2
3
4
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 Anâthapindika'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 îshvara, 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
Îshvara 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?
6
7
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 61
8
9
10
"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.
6. 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 Ishvara 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.'
11
12
13
14
62
THE GOSPEL OF BUDDHA.
15
16
17
"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.
so 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.
6 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 Tathậgata 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. 19
“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
18
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."
20
t
XXVI. THE SERMON ON CHARITY.
1
2
Anathapindika rejoiced at the words of the Blessed
One and said: "I dwell at Shrâvastî, the capital of
Kôsala, a land rich in produce and enjoying peace.
Prasênajit 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 vihâra 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.
6. 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-
3
4
5
6
64
THE GOSPEL OF BUDDHA,
7
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."
Anathapindíka invited Shâriputra to accompany
him on his return to Kôsala and help him in selecting
a pleasant site for the vihâra.
8
XXVII. BUDDHA'S FATHER.
1.
2
At the time when Buddha was residing at Râja-
griha, Shuddhôdana, 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: “ 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."
Shuddhôdana went out with his relatives and minis-
ters to meet the prince. When the king saw Siddhâr-
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.
3
4
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 65
5
6
7
This indeed was his son; these were the features of
Siddhârtha. How near was the great shramana to his
heart, and yet what a distance lay between them. That
noble muni was no longer Siddhârtha his son; he was
Buddha, the Blessed One, the Holy One, Lord of
truth, and teacher of mankind.
Shuddhôdana 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, “Siddhârtha, 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."9
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 Şiddhârtha; you will receive Buddha, the
teacher of truth, the preacher of righteousness, and the
peace of Nirvana will enter into your heart.”
Shuddhôdana trembled with joy when he heard the
melodious words of his son, the Buddha, and clasping
his hands exclaimed with tears in his eyes : 6 Won-
8
10
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.
11
12
XXVIII. YASHODHARA.
1
2
On the next morning Buddha took his bowl and set
out to beg his food.
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."
"O 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."
3
4
5
6
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:
7
"Rise from dream and loiter not,
Listen to the Law.
Practise righteousness and lo,
Eternal bliss is thine."
8
9
10
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 Yashô-
dharâ, the mother of Rahula, did not make her ap-
pearance. The king sent for Yashodharâ, but she re-
plied: "Surely, if I am deserving of any regard, Sid-
dhârtha will come and see me.”
The Blessed One, having greeted all his relatives
and friends, asked: “Where is Yashôdhara?" 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
Shâriputra and Maudgalyâyana, 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 Tathầgata, the Holy
One, you must not prevent her."
Yashodharâ sat in her room, dressed in mean gar-
ments, and her hair cut. When the prince Siddhâr-
tha entered, she was, from the abundance of her
11
68
THE GOSPEL OF BUDDHA.
12
10
14
!
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 Shuddhôdana 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 Yashôdharâ,
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 Bôdhisattva 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.
15
10
1
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 69
XXIX. RÂHULA.
1
2
3
Many people in Kapilavastu believed in the Tatha-
gata, taking refuge in his doctrine, and among the
young men who joined the Sangha were Ânanda, Sid-
dhârtha's half-brother, the son of Prajâpatî; Dêvadatta,
his cousin and brother-in-law; Upâli the barber; and
Anuruddha the philosopher.
Ânanda was a man after the heart of the Blessed
One; he was his most beloved disciple, profound in
comprehension and gentle in spirit. And Ânanda re-
mained always near the Blessed Master of truth, until
death parted them.
On the seventh day after the arrival in Kapilavastu,
Yashôdharâ dressed Rahula, now seven years old, in all
the splendor of a prince and said to him :
6. 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."
Râhula 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!”
4
5
6
7
8
70
THE GOSPEL OF BUDDHA.
9
10
11
When the Tathagata had finished his repast, he
gave blessings and went away from the palace, but
Râhula followed and asked his father for his inheri-
tance.
No one prevented the boy, nor did the Blessed
One himself.
Then the Blessed One turned to Shâriputra, 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 Râhula 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 Râhula had joined the
brotherhood of bhikshus he was grieved. He had lost
Siddhartha and Ânanda, his sons, and Dêvadatta, 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. JÊTAVANA.
Anathapindika, the friend of the destitute and the
supporter of orphans, having returned home, saw the
garden of the heir-apparent, Jêta, with its green groves
12
13
14
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. ZI
1
2
8
and limpid rivulets, and thought : “ This is the place
which will be most suitable as a vihâra for the fraternity
of the Blessed One." And he went to the prince and
asked for leave to buy the ground.
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."
Anâthapindika rejoiced and began to spread his
gold; but Jêta said : “Spare yourself trouble for I will
not sell.” But Anâthapindika insisted. Thus they
differed and contended until they resorted to the magis-
trate.
Meanwhile the people began to talk of the unwonted
proceeding and the prince hearing more of the details,
and knowing that Anâthapindika 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 Anâthapindika took the land and Jêta the
trees, and they settled them in trust of Shâriputra.
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 Jêtavana, and the friend of
the orphans invited the Lord to come to Shrâvastî and
receive the donation. And the Blessed One left Ka-
pilavastu and came to Shrâvastî.
While the Blessed One entered Jêtavana, Anâtha-
pindika scattered flowers and burned incense, and as a
4
5
6
7
72.
THE GOSPEL OF BUDDHA.
8
9
10
11
sign of the gift he poured water from a golden dragon
pitcher, saying, “This Jêtavana 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 Prasênajit, hearing that the Lord
had come, went in his royal equipage to the Jêtavana
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 Râja, the King of
Truth.
“Now that I have seen your sacred features, let
me partake of the refreshing waters of your teach-
ings.
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.”
Knowing the tendency of the king's heart, weighed
down by avarice and love of pleasure, Buddha seized
the opportunity and said :
“Even those who, by their evil karma, have been
born in low degree, when they see a virtuous man, feel
reverence for him. How much more must an 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
12
13
14
15
FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS. 73
16
17
18
19
20
21
Mahârâja listen and weigh my words, and hold fast
that which I deliver !
“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.
“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?
“All who are wise spurn the pleasures of the body.
They loathe lust and seek to promote their spiritual
existence.
“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.
22
23
24
25
26
27
74
THE GOSPEL OT BUDDHA.
28
29
30
31
6. 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
Mâra, the enemy.
"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.
- 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.
“Exhibit true superiority by virtuous conduct and
the exercise of reason; meditate deeply on the vanity
of earthly things, and understand the fickleness of life. 33
"Elevate the mind, and seek sincere faith with firm
purpose; transgress not the rules of kingly conduct, and
let your happiness depend, not upon external things,
but upon your own mind. Thus you will lay up a good
name for distant ages and will secure the favor of the
Tathâgata.
The king listened with reverence and remembered
all the words of Buddha in his heart.
32
34
CONSOLIDATION OF BUDDHA'S
RELIGION.
XXXI. JÎVAKA, THE PHYSICIAN.
LONG
1
ONG before the Blessed One had attained enlight-
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 froin 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.
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.
2
3
76
THE GOSPEL OF BUDDHA.
5
6
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 Ânanda went to Jîvaka,
physician to Bimbisâra, 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, Pradyộta, king of Ujjayinî, was suffer-
ing from jaundice, and Jivaka, the physician to Bimbi-
sâra râja, was consulted. When king Pradyota had been
restored to health, he sent to Jîvaka a suit of the most
excellent cloth. And Jîvaka 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-
7
8
sâra."
9
10
Then Jîvaka 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 : “The Tathagatas, Jîvaka, do not
grant boons before they know what they are."
Jîvaka said: "Lord it is a proper and unobjection-
able demand.”
Speak, Jîvaka," 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 Pradyôta,
which is the best and most excellent, and the first and
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13
17
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 :
"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.
15
16
XXXII. BUDDHA'S PARENTS ATTAIN NIRVANA.
When Shuddôdana 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. 1
And it is said that the Blessed One, for the sake of
preaching to his mother Mâyâ-dêvî, ascended to heaven
and dwelled with the dêvas. 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.
Yashodharâ had three times requested of Buddha
that she might be admitted to the Sangha, but her wish
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THE GOSPEL OF BUDDHA.
1
was not granted. Now Prajâpatî, the foster-mother of
the Blessed One, in the company of Yashodharâ, and
many other women, went to the Tathậgata 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.
Prajâpatî was the first woman that became a dis-
ciple of Buddha and received the ordination as a bhik-
shunî.
2
3
XXXIV. THE BHIKSHUS' CONDUCT TOWARD WOMEN.
1
2
3
4
The bhikshus came to the Blessed One and asked
him :
"O 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. 7
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 Shâkyamuni.
"The power of lust is great with men, and is to be
16
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CONSOLIDATION OF BUDDHA'S RELIGION,
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9
11
12
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. 10
"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 !
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. 16
“Therefore, I say, restrain the heart, give it no
unbridled license."
13
14
15
17
XXXV. VISHAKHÂ.
1
Vishâkhâ, a wealthy woman in Shrâvastî who had
many children and grandchildren, had given to the
order the Pûrvârâma or Eastern Garden, and was the
first to become a matron of the lay sisters.
When the Blessed One stayed at Shrâvastî, Vi-
shâkhâ 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.
?
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THE GOSPEL OF BUDDHA.
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5
6
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 Tathâgatas, O Vi-
shâkhâ, grant no boons unless they know what they
are."
Vishâkhâ replied : “Proper, Lord, and unobjec-
tionable are the boons I ask.”
Having received permission to ask the boons, Vi-
shâkhâ 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 and bathing robes for the
bhikshunîs, the sisters."
Said Buddha : " But what circumstance is it, O
Vishâkhâ, 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 vihâra, 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
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CONSOLIDATION OF BUDDHA'S RELIGION,
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10
It was
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desiring to provide the Sangha my life long with spe-
cial garments for use in the rainy season.
“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.
this circumstance, Lord, that I had in view in desiring to
provide the Sangha my life long with food for incoming
bhikshus,
- 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 bhikshunîs are in the habit of
bathing in the river Achiravatî 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
14
15
16
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THE GOSPEL OF BUDDHA.
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18
19
20
21
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."
The Blessed One said: "But what was the advan-
tage you had in view for yourself, O Vishâkhâ, in ask-
ing these eight boons of the Tathagatha ?"
Vishâkhâ replied :
- Bhikshus who have spent the rainy seasons in
various places will come, Lord, to Shrâvastî 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
Shravastî?' If they reply to me, "He has formerly
been at Shrâvastî,' 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-miik.
“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 !
C
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CONSOLIDATION OF BUDDHA'S RELIGION.
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23
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 Tathâgata 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 Vishâkhâ 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."
24
25
26
27
28
XXXVI. THE UPAVASATHA AND PRÂTIMÔKSHA.
Sainya Bimbisâra, the Magadha king, retired from
the world and led a religious life. And he observed
that there were Brahmanical sects in Râjagriha 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
Parivrâjaka, who belong to the Tîrthika school, pros-
1
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THE GOSPEL OF BUDDHA.
2
3
4
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?"
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. 5
When the Blessed One heard of it, he ordered
the bhikshus to recite the Prâtimôksha, 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 Prâtiinôksha
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 Prâtimộksha.
cite the Prâtimộksha.'
6
7
8
I will re-
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CONSOLIDATION OF BUDDHA'S RELIGION,
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10
11
“And the bhikshus shall reply: "We hear it well
and fix well the mind on it, all of us.'
“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.'"
12
13
XXXVII. THE SCHISM.
1
While the Blessed One dwelt at Kaushâmbî, 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-
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THE GOSPEL OF BUDDHA.
3
4
5
dict 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 :
6
CONSOLIDATION OF BUDDHA'S RELIGION.
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7
These brethren know the dharma and the rules of the
order; they are learned, wise, intelligent, modest, con-
scientious, and ready to subinit 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.”
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. 11
- 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.
8
9
.
10
12
13
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THE GOSPEL OF BUDDHA.
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- 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.
15
16
XXXVIII. THE RE-ESTABLISHMENT OF CONCORD.
1
The dispute between the parties not being settled,
the Blessed One left Kaushâmbî, and wandering from
place to place he at last came to Shrâvastî.
And in the absence of the Blessed One the quarrels
grew worse, so that the lay devotees of Kaushâmbî 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 Kaushâmbî, 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."
2
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CONSOLIDATION OF BUDDHA'S RELIGION.
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8
4
5
And both parties went to Shrâvastî to the Blessed
One. And the venerable Shâriputra, having heard of
their arrival, addressed the Blessed One and said :
“These litigious, disputatious, and quarrelsome bhik-
shus of Kaushâmbî, the authors of dissensions, have
come to Shrâvastî. How am I to behave, O Lord, to-
ward those bhikshus."
"Do not scold them, Shâriputra," 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 Prajâpatî 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 Upâli, 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:
“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.
- If the Sangha declares the re-establishment of
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7
8
9
10
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THE GOSPEL OF BUDDHA.
11
12
14
concord without having inquired into the matter, the
peace is concluded in the letter only. But if the Sangha
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 Dîrghầyu. He said : 13
- In former times, there lived at Benares a power-
ful king whose name was Brahmadatta of Kâshî; and he
went to war against Dîrghêti, the king of Kôsala, for
he thought, “The kingdom of Kôsala is small and Dîr-
ghêti will not be able to resist my armies.'
"And Dîrghêti, seeing that resistance was impos-
sible against the great host of the king of Kashî, 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
Dirphâyu.
"When Dîrghầyu 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 Dîrghầyu having received a
good education from his father, applied himself dili-
gently to learn all arts, becoming very skilful and wise.17
“At that time the barber of king Dîrghêti dwelt at
Benares, and he saw the king, his former master, and
being of an avaricious nature betrayed him to king
Brahmadatta.
.
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CONSOLIDATION OF BUDDHA'S RELIGION.
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19
20
"When Brahmadatta, the king of Kashî heard that
the fugitive king of Kôsala 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 Dîrghêti 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 Dîrghấyu, 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.'
“The king of Kosala was executed together with his
wife, but Dîrghayu 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.
When king Brahmadatta heard of it, he became
afraid, for he thought, Dîrghấyu, the son of king Dîr-
ghêti, will take revenge for the death of his parents,
and if he espies a favorable occasion, he will assassi-
nate me.'
"Young Dîrghầyu 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
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22
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THE GOSPEL OF BUDDHA.
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25
26
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.'
"And the king ordered the young man before him
and, being much pleased with Dîrghầyu, 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.
“Now it came to pass that the king went a hunting
and became separated from his retinue, young Dîrghayu
alone remaining with him. And the king worn out
from the hunt laid his head into the lap of young Dîr-
ghâyu and slept.
"And Dîrghầyu 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.
" Then Dîrghayu 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.
"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 resi-
less because I often dream that young Dîrghầyu 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.'
“ Then the youth laying his left hand upon the de-
fenceless king's head and with his right hand drawing
27
28
29
CONSOLIDATION OF BUDDHA'S RELIGION.
93
80
31
32
83
his sword said : "I am Dîrghầyu, the son of king Dîr-
ghêti, 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 Dîr-
ghầyu raised his hands and said : Grant me my life,
my dear Dîrghầyu, grant me my life, my dear Dîr-
ghầyu !'
“And Dîrghầyu 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 Dîrghầyu, then
grant me my life, and I will grant you your life.'
"Thus, king Brahmadatta of Kâshî and young Dîr-
ghầyu 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 Kâshî said to young Dîr-
ghầyu : 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
34
35
94
THE GOSPEL OF BUDDHA.
36
37
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 Kâshî thought: "How
wise is young Dirghầyu 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.
38
89
40
XXXIX. THE BHIKSHUS REBUKED.
1
2
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 :
3
4
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.”
5
XL. DÊVADATTA.
1
When Dêvadatta, the son of the Suprabuddha, and
a brother of Yashôdharâ, 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 with his regulations and reproved
them as too lenient.
Dêvadatta went to Rajagriha and gained the ear of
Ajâtashatru, the son of king Bimbisâra. And Ajâta-
shatru built a new vihâra for Dêvadatta, and founded a
sect whose disciples were pledged to severe rules and
self-mortification.
Soon afterwards the Blessed One himself came to
Râjagriha and stayed at the Vênuvana vihara.
Dêvadatta called on the Blessed One, requesting
him to sanction his rules of greater stringency, in which
2
8
26
THE GOSPEL OF BUDDHA.
4
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.”
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 the 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 Tathậgata refused Dêvadatta's proposi-
tion; and Dêvadatta left Buddha and went into the
vihâra speaking evil of the Lord's path of salvation as
too lenient and altogether insufficient.
When the Blessed One heard of Dêvadatta's in-
5
6
CONSOLIDATION OF BUDDHA'S RELIGION,
97
7
8
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."
Dêvadatta instigated Ajậtashatru to plot against his
father Bimbisâra, the king, to make himself king in the
latter's place; and Bimbisâra died leaving the kingdom
of Magadha to his son Ajâtashatru.
The new king listened to the evil advice of Dêva-
datta, and he gave orders to take the life of the Tathâ-
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 his
presence; and Ajâtashatru, suffering greatly from the
pangs of his conscience, went to the Blessed One and
sought peace in his distress.
The Blessed One received Ajâtashatru kindly and
taught him the way of salvation ; but Dêvadatta still
tried to become the founder of a religious school of his
own.
Dêvadatta 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 Dêvadatta in his impatience to see the Blessed
One rose from his litter while his carriers were wash-
9
.
10
11
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.
12
XLI. THE GOAL.
2
And the Blessed One thus addressed the bhik-
shus:
1
“It is through not understanding and grasping the
four noble truths, o bhikshus, that we have had to run
so long and to wander in this weary path of transmi-
gration, both you and I.
"The soul migrates through all forms, from the
stone, through plants and all kinds of animal bodies,
through men of various characters, until it reaches per-
fect enlightenment in the Buddha.
"All creatures are what they are through the karma
of their deeds done in former and in present exist-
3
4
ences.
5
"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 a transmigration to the summit of existence,
where the unmeasurable light 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.
so I have shown you the way to the lake of Ambro-
sia, which washes away all sin.
"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-
6
7
8
CONSOLIDATION OF BUDDHA'S RELIGION.
99
9
10
11
12
caped from the floods of passion and climbed the shores
of Nirvâna. 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.
“This is true deliverance; this is salvation ; this
is heaven and the bliss of a life immortal."
13
ll
15
16
XLII. MIRACLES FORBIDDEN.
Jyotishka, the son of Subhadra, was a householder
living in Râjagriha. 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
100
THE GOSPEL OF BUDDHA.
2
without using a ladder or a stick with a hook, but by
magic power, he shall receive whatever he desires." i
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
vihâra."
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. 3
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 Ânanda to
call the bhikshus together, and he asked them: “Tell
me, o bhikshus, when does a bhikshu cease to be a
bhikshu?"
And Shâriputra 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 Shâkyamuni.
"Again, an ordained disciple must not take except
what has been given him. The disciple who takes, be
4
5
6
1
CONSOLIDATION OF BUDDHA'S RELIGION.
IOI
8
9
10
11
it so little as a penny's worth, is no longer a disciple
of the Shâkyamuni.
“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 deprives any harmless
creature of its life is no longer a disciple of the Shâkya-
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 Shâkyamuni.
“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."
12
13
14
XLIII. THE VANITY OF WORLDLINESS.
1
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.
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
102
THE GOSPEL OF BUDDHA.
2
4
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 genu-
ine gladness, but a mere pretence and affectation.
Among all these worldly men and women trembling
with anxiety, the Buddhist poet lived in the time of
the pestilence, as usual, calm and undisturbed, helping
wherever he could and ministering unto the sick, sooth-
ing their pains by medicine and religious consolation.3
And a man came to him and said :
“My heart is nervous and excited, for I see people
die. I am not anxious about others, but I tremble
because of myself. Help me; cure me of my fear."
And the poet said: “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 right-
eousness and charity. Canst thou witness these sad
sights around thee and still be filled with selfishness?
Canst thou see thy brothers, sisters, and friends suffer,
yet not forget the petty cravings and lust of 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 vihâra :
5
6
7
"Unless you take refuge in Buddha and find rest in
Nirvana
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.
8
CONSOLIDATION OF BUDDHA'S RELIGION.
103
The worldling seeks pleasures and fattens himself like
a caged fowl.
But the Buddhist saint flies up to the sun like the wild
crane.
The fowl in the coop has her food, but she will soon be
boiled in the pot.
No provisions are given to the wild crane, but the
heavens and the earth are his.
9
10
And the poet Che 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 world-
liness :
" 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.
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. 12
11
In the domain of death thcre 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.
13
Look at the sun setting behind the western hills.
You lie down to rest, but soon the cock will announce
the returning morn.
Reform to-day and do not wait until it be too late.
Do not say it is early, for the time quickly passes by. 14
104
THE GOSPEL OF BUDDHA.
It is good to reform and it is good to exhort people to
reform,
It is good to lead a life of righteousness and take ref-
uge in Buddha's nanie.
Your talents may reach to the skies, your wealth may
be untold
But all is vain unless you attain the peace of Nir-
vâna.'
15
XLIV. PRECEPTS FOR THE NOVICES.
1
2
The novices of the order came to Buddha and asked
him concerning the precepts which they had to prac-
tise, and the Blessed One said:
- Those who wish to enter upon the path so as to be
truly converted and become faithful followers of Bud-
dha must attend to four things : Firstly they must keep
companionship with the good. Secondly, they must
hear the law. Thirdly, they must seek enlightenment
by reflexion, and fourthly, they must practise virtue.
These, O novices, are the four stages of the path.
- Lest there be any doubt about your habits of life,
I prescribe to you ten precepts.
6. The ten precepts prescribed to novices are: ab-
stinence from destroying life; abstinence from steal-
ing: abstinence from impurity; abstinence from lying;
abstinence from intoxicating liquors ; abstinence from
eating at forbidden times ; abstinence from dancing
and seeing spectacles ; abstinence from garlands,
scents, unguents, ornaments, and finery; abstinence
from the use of high or broad beds; abstinence from
accepting gold or silver.
“I prescribe, O bhikshus, these ten precepts for
the exercise of the novices."
3
4
5
CONSOLIDATION OF BUDDHA'S RELIGION.
105
XLV. RULES FOR THE ORDER.
1
2
1
3
And Buddha said :
"Who is the good man? The religious man is
good. And who is religious? He who agrees with
truth.
"Who is the strong man? The patient man is
strong, for he has conquered self and all the petulance
of self. He is calm, enduring, and blameless.
- Who is the wise man? He who has obtained in-
sight into the nature of his own being. He keeps his
mind free from the pollution of selfishness and leads a
life of truth."
And the Blessed One addressed the bhikshus and
gave them these rules of restriction :
"Do not destroy life. Do not take that which is not
given. Do not tell lies. Abstain from intoxication.
Commit no adultery.
" These are the five commandments which I give
unto you all, and for those who take the vow I enjoin in
addition the following three rules :
66 Do not eat food at night. Do not wear garlands
or perfumes. Do not sleep in soft couches but on mats
spread on the ground.
« Moreover he who is of a pious mind will observe
the Upavasatha or Sabbath and take delight in sus-
taining the order according to his ability."
5
6
7
S
9
XLVI. THE TEN COMMANDMENTS.
Buddha said : “All acts of living creatures become
bad by ten things, and by avoiding the ten things they
106
THE GOSPEL OF BUDDHA.
1
2
3
4
5
6
7
8
9
become good. There are three sins of the body, four
sins of the tongue, and three sins of the mind.
“The three sins of the body are, murder, theft,
and adultery.
6. The four sins of the tongue are, lying, slander,
abuse, and idle talk.
- The three sins of the mind are, covetousness,
hatred, and error.
"Therefore, I give you these commandments :
"Kill not, but have regard for life.
«« Steal not, neither do ye rob; but help everybody
to be master of the fruits of his labor.
"Abstain from all impurity, and lead a life of chas-
tity.
“ Lie not, but be truthful, and speak the truth with
discretion, not so as to do harm, but in a loving heart
and wisely.
“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.
“Swear not, but speak decently and with dignity. 11
“Waste not the time with empty words, but speak
to the purpose or keep silence.
" Covet not, nor envy, but rejoice at the fortunes of
other people.
- Cleanse your heart of malice ; cast out all anger,
spite, and ill-will; cherish no hatred, not even against
your slanderer, nor against those who do you harm, but
embrace all living beings with kindness and benevo-
lence.
"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
10
12
13
14
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.”
15
XLVII. THE PREACHER'S MISSION.
1
2
3
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 Tathâgata,
let them enter into the abode of the Tathagata, and
occupy the pulpit of the Tathagata.
6. The robe of the Tathậgata 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
4
5
6
108
THE GOSPEL OF BUDDHA.
71
8
10
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.9
“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 Tathậgata will show to him the body. of
the holy law in its transcendent glory. He shall be
honored as one whom the Tathậgata has blessed. The
Tathậgata blesses the preacher and also those who
reverently listen to him and joyfully accept the doc-
trine.
"All 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.
11
12
13
CONSOLIDATION OF BUDDHA'S RELIGION.
109
“A preacher must be full of energy and cheerful
hope, never tiring and never despairing of final suc-
14
cess.
15
16
“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 Tathâgata 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.
"Gather round you hearers who love to listen to
17
18
19
20
IIQ
THE GOSPEL OF BUDDHA.
21
22
23
24
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:
“O thou who rejoicest in kindness having its source
in compassion, thou great cloud of good qualities and
of benevolent mind, thou quenchest the fire that 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 Bôdhisattvas who are to be and will come to preach
the good law of Truth.
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 Mâra,
the Evil One, is the enemy who must be conquered.
And the Tathâgata will give to his soldiers the city of
Nirvana, the great capital of the good law. And when
the enemy is overcome, the Dharma-râja, 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.
25
26
BUDDHA, THE TEACHER.
XLVIII. THE DHARMAPADA.
THI
:
1
2
8
4
HIS 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.
By oneself evil is done; by oneself one suffers; by
oneself evil is left undone; by oneself one is purified.
Purity and impurity belong to oneself, no one can
purify another.
You yourself must make an effort. The Tathậgatas
are only preachers. The thoughtful who enter the way
are freed from the bondage of Mâra.
He who does not rouse himself when it is time to
rise, who, though young and strong, is full of sloth,
whose will and thoughts are weak, that lazy and idle
man will never find the way to enlightenment.
If a man hold himself dear, let him watch himself
carefully; the truth guards him who guards his self. 6
If a man makes himself as he teaches others to be,
then, being himself subdued, he may subdue others;
one's own self is indeed difficult to subdue.
If one man conquers in battle a thousand times a
thousand men, and if another conquer himself, he is
the greatest of conquerors.
5
7
8
II2
THE GOSPEL OF BUDDHA,
9
10
11
It is the habit of fools, be they laymen or members
of the clergy, to think, “this is done by me. May
others be subject to me.
In this or that transaction a
prominent part should be played by me.” Fools do not
care for the duty to be performed or the aim to be
reached, but think of their self alone. Everything is
but a pedestal of their vanity.
Bad deeds, and deeds hurtful to ourselves, are easy
to do; what is beneficial and good, that is very diffi-
cult to do.
If anything is to be done, let a man do it, let him
attack it vigorously!
Before long, alas! this body will lie on the earth,
despised, without understanding, like a useless log;
yet our thoughts will endure. They will be thought
again, and will produce action. Good thoughts will
produce good actions, and bad thoughts will produce
bad actions.
Earnestness is the path of immortality, thought-
lessness the path of death. Those who are in earnest
do not die; those who are thoughtless are as if dead
already
Those who imagine truth in untruth, and see un-
truth in truth, never arrive at truth, but follow vain
desires. They who know truth in truth, and untruth
in untruth, arrive at truth, and follow true desires.
As rain breaks through an ill-thatched house, pas-
sion will break through an unreflecting mind. As rain
does not break through a well-thatched house, passion
will not break through a well-reflecting mind.
Well-makers lead the water wherever they like;
fletchers bend the arrow; carpenters bend a log of
wood; wise people fashion themselves; wise people
falter not amidst blame and praise. Having listened
12
13
14
15
BUDDHA, THE TEACHER.
I13
16
17
18
19
20
to the law, they become serene, like a deep, smooth,
and still lake.
If a man speaks or acts with an evil thought, pain
follows him as the wheel follows the foot of the ox that
draws the carriage.
An evil deed is better left undone, for a man will
repent of it afterwards; a good deed is better done,
for having done it one will not repent.
If a man commits a sin let him not do it again ; let
him not delight in sin; pain is the outcome of evil. If
a man does what is good, let him do it again; let him
delight in it; happiness is the outcome of good.
Let no man think lightly of evil, saying in his heart,
“It will not come nigh unto me." As by the falling of
water-drops a water-pot is filled, so the fool becomes
full of evil, though he gather it little by little.
Let no man think lightly of good, saying in his
heart, “It will not come nigh unto me.” As by the fall-
ing of water-drops a water-pot is filled, so the wise man
becomes full of good, though he gather it little by little. 21
He who lives for pleasure only, his senses uncon-
trolled, immoderate in his food, idle, and weak, him
Mâra, the tempter, will certainly overthrow, as the
wind throws down a weak tree. He who lives without
looking for pleasures, his senses well-controlled, mod-
erate in his food, faithful and strong, him Mâra will
certainly not overthrow, any more than the wind throws
down a rocky mountain.
The fool who knows his foolishness, is wise at least
so far. But a fool who thinks himself wise, he is a fool
indeed.
To the sinful man sin appears sweet as honey; he
looks upon it as pleasant so long as it bears no fruit;
but when its fruit ripens, then he looks upon it as sin.
22
23
114
THE GOSPEL OF BUDDHA.
And so the good man looks upon the goodness of the
dharma as a burden and an evil so long as it bears no
fruit; but when its fruit ripens, then he sees its good-
24
ness.
25
26
27
A hater may do great harm to a hater, or an enemy
to an enemy; but a wrongly-directed mind will do
greater mischief unto himself. A mother, a father, or
any other relative will do much good; but a well-
directed mind will do greater service unto himself.
He whose wickedness is very great brings himself
down to that state where his enemy wishes him to be.
He himself is his greatest enemy.
Thus a creeper
destroys the life of a tree on which it finds support.
Do not direct thy thought to what gives pleasure,
that thou mayest not cry out when burning, “This is
pain. The wicked man burns by his own deeds, as
if burnt by fire.
Pleasures destroy the foolish ; the foolish man by
his thirst for pleasures destroys himself as if he were
his own enemy. The fields are damaged by hurricanes
and weeds; mankind is damaged by passion, by hatred,
by vanity, and by lust.
Let no man ever take into consideration whether a
thing is pleasant or unpleasant. The love of pleasure
begets grief and the dread of pain causes fear; he who
is free from the love of pleasure and the dread of pain
knows neither grief nor fear.
He who gives himself to vanity, and does not give
himself to meditation, forgetting the real aim of life
and grasping at pleasure, will in time envy him who
has exerted himself in meditation.
The fault of others is easily perceived, but that of
oneself is difficult to perceive. A man winnows his
28
29
30
BUDDHA, THE TEACHER.
I15
31
33
34
85
neighbor's faults like chaff, but his own fault he hides,
as a cheat hides the false die from the gambler.
If a man looks after the faults of others, and is al-
ways inclined to take offence, his own passions will
grow, and he is far from the destruction of passions. 32
Not about the perversities of others, not about their
sins of commission or omission, but about his own mis-
deeds and negligences alone should a sage be wor-
ried.
Good people shine from afar, like the snowy moun-
tains; bad people are not seen, like arrows shot by
night.
If a man by causing pain to others, wishes to ob-
tain pleasure for himself, he, entangled in the bonds of
selfishness, will never be free from hatred.
Let a man overcome anger by love, let him over-
come evil by good ; let him overcome the greedy by
liberality, the liar by truth !
For hatred does not cease by hatred at any
time e;
hatred ceases by love, this is an old rule.
Speak the truth, do not yield to anger; give, if
thou art asked; by these three steps thou wilt become
divine.
Let a wise man blow off the impurities of his self,
as a smith blows off the impurities of silver, one by
one, little by little, and from time to time.
Lead others, not by violence, but by law and
equity.
He who possesses virtue and intelligence, who is
just, speaks the truth, and does what is his own busi-
ness, him the world will hold dear.
As the bee collects nectar and departs without in-
juring the flower, or its color or scent, so let a sage
dwell in the village.
36
87
OS
39
40
41
116
THE GOSPEL OF BUDDHA,
43
44
45
46
If a traveller does not meet with one who is his
better, or his equal, let him firmly keep to his solitary
journey ; there is no companionship with a fool.
Long is the night to him who is awake; long is a
mile to him who is tired ; long is life to the foolish
who do not know the true religion.
Better than living a hundred years, not seeing the
highest religion, is one day in the life of a man who
sees the highest religion.
Some form their dharma arbitrarily and fabricate it
artificially; they advance complex speculations and
magine that good results are attainable only by the
acceptance of their theories; yet the truth is but one;
there are not many different truths in the world. Hav-
ing reflected on the various theories, we have gone
into the yoke with him who has shaken off all sin. But
shall we be able to proceed together with him?
The best of ways is the eightfold. This is the way,
there is no other that leads to the purifying of intelli-
gence. Go on this way! Everything else is the deceit
of Mâra, the tempter. If you go on this way, you will
make an end of pain ! Says the Tathagata, The way
was preached by me, when I had understood the re-
moval of the thorn in the flesh.
Not only by discipline and vows, not only by much
learning, do I earn the happiness of release which no
worldling can know. Bhikshu, be not confident as
long as thou hast not attained the extinction of thirst.
The extinction of sinful desire is the highest religion. 48
The gift of religion exceeds all gifts; the sweetness
of religion exceeds all sweetness; the delight in reli-
gion exceeds all delights; the extinction of thirst over-
comes all pain.
Few are there among men who cross the river and
47
49
BUDDHA, THE TEACHER.
117
50
51
52
reach the goal. The great multitudes are running up
and down the shore ; but there is no suffering for him
who has finished his journey.
As the lily will grow full of sweet perfume and de-
light upon a heap of rubbish, thus the disciple of the
truly enlightened Buddha shines forth by his wisdom
among those who are like rubbish, among the people
that walk in darkness.
Let us live happily then, not hating those who hate
us ! among men who hate us let us dwell free from
hatred!
Let us live happily then, free from all ailments
among the ailing ! among men who are ailing let us
dwell free from ailments !
Let us live happily, then, free from greed among
the greedy! among men who are greedy let us dwell
free from greed !
The sun is bright by day, the moon shines by night,
the warrior is bright in his armor, thinkers are bright
in their meditation; but among all the brightest with
splendor day and night is Buddha, the Awakened, the
Holy, the Blessed.
53
54
55
XLIX. THE TWO BRAHMANS.
1
At one time when the Blessed One was journeying
through Kôsala he came to the Brahman village which
is called Manasâkrita. There he stayed in a mango
grove.
And two young Brahmans came to him who were
of different schools. One was named Vâsishtha and the
other Bhâradvâja. And Vâsishtha said to the Blessed
One:
"We have a dispute as to the true path. I say the
2
118
THE GOSPEL OF BUDDHA,
3
4
5
straight path which leads unto a union with Brahma
is that which has been announced by the Brahman
Paushkarasâdi, while my friend says the straight path
which leads unto a union with Brahma is that which
has been announced by the Brahman Târukshya.
“Now, regarding your high reputation, Oshra-
mana, and knowing that you are called the Enlight-
ened One, the teacher of men and gods, the Blessed
Buddha, we have come to ask you, are all these paths
saving paths? There are many roads all around our
village, and all lead to Manasâkrita. Is it just so with
the paths of the Brahmans? Are all paths saving
paths?”
And the Blessed One proposed these questions to
the two Brahmans: “Do you think that all paths are
right?"
Both answered and said: “Yes, Gautama, we
think so.
- But tell me," continued Buddha, “has any one
of the Brahmans, versed in the Vedas, seen Brahma
face to face?"
"No, Sir !" was the reply.
" But, then,” said the Blessed One, “has any
teacher of the Brahmans, versed in the Vedas, seen
Brahma face to face?'
The two Brahmans said : 66
"No, Sir."
"But, then," said the Blessed One, “has any one
of the authors of the Vêdas seen Brahma face to
face?"
Again the two Brahmans denied the question, and
the Blessed One proposed an illustration; he said : 12
" It is as if a man should make a staircase in the
place where four roads cross, to mount up into a man-
sion. And people should ask him, "Where, good
6
7
8
9
10
11
BUDDHA, THE TEACHER.
II9
13
14
friend, is this mansion, to mount up into which you
are making this staircase; do you know whether it is
in the east, orin the south, or in the west, or in the north?
Whether it is high, or low, or of medium size?' And
when so asked he should answer, “I know it not.' And
people should say to him, “But, then, good friend, you
are making a staircase to mount up into something-
taking it for a mansion-which all the while you know
not, neither have you seen it.' And when so asked he
should answer, “That is exactly what I do.' What
would
you think of him? Would you not say that the
talk of that man was foolish talk?"
«« In sooth, Gautama,” said the two Brahmans, “it
would be foolish talk !”
The Blessed One continued : -Then the Brahmans
should say, "We show you the way unto a union of
what we know not and what we have seen not.' This
being the substance of Brahman lore, does it not fol-
low that their task is vain?"
" It does follow," replied Bhâradvâja.
Said the Blessed One: “Thus it is impossible that
Brahmans versed in the three Vêdas should be able to
show the way to a state of union with that which they
neither know nor have seen. Just as when a string of
blind men are clinging one to the other. Neither can
the foremost see, nor can those in the middle see, nor
can the hindmost see. Even so, methinks, the talk of
the Brahmans versed in the three Vêdas is but blind
talk; it is ridiculous, consists of mere words, and is a
vain and empty thing."
“Now suppose,” added the Blessed One, “that a
man should come hither to the bank of the river, and,
having some business on the other side, should want to
Do you suppose that if he were to invoke the
15
16
17
Cross.
I20
THE GOSPEL OF BUDDHA.
other bank of the river to come over to him on this
side, the bank would come on account of his pray-
ing ? »
18
19
20
22
23
"Certainly not, Gautama."
“Yet this is the way of the Brahmans. They omit
the practice of those qualities which really make a man
a Brahman, and say, 'Indra, we call upon you ; Sôma,
we call upon you; Varuna, we call upon you; Brahma,
we call upon you.' Verily, it is not possible that these
Brahmans, on account of their invocations, prayers,
and praises, should after death be united with
Brahma."
"Now tell me,” continued Buddha, “what do the
Brahmans say of Brahma? Is his mind full of lust ??21
And when the Brahmans denied the question, Bud-
dha asked: "Is Brahma's mind full of malice, sloth,
or pride?”
No, sir!” was the reply.
And Buddha went on : “But are the Brahmans free
of these vices??
"No, sir !” said Vâsishtha.
The Holy One said: “The Brahmans cling to the
five things leading to worldliness and yield to the temp-
tations of the senses; they are entangled in the five hin-
drances, lust, malice, sloth, pride, and doubt. How
can they be united to that which is most unlike their
nature? Therefore the threefold wisdom of the Brah-
mans is a waterless desert, a pathless jungle, and a
hopeless desolation."
When Buddha had thus spoken, one of the Brah-
mans said: “We are told, Gautama, that the Shâkya-
muni knows the path to a union with Brahma.”
And the Blessed One said: "What do you think,
O Brahmans, of a man born and brought up in Mana-
24
25
26
27
BUDDHA, THE TEACHER.
I21
28
29
30
31
52
33
sâkrita? Would he be in doubt about the directest way
from this spot to Manasâkrita ?”
Certainly not, Gautama.”
“ Thus," replied Buddha, “the Tathagata knows
the straight path that leads to a union with Brahma.
He knows it as one who has entered the world of
Brahma and has been born in it. There can be no
doubt in him.”
And the two young Brahmans said: “If you know
the
way
show it to us.
And Buddha said :
“The Tathâgata sees the universe face to face and
understands its nature. He proclaims the truth both
in its letter and in its spirit, and his doctrine is lovely
in its origin, lovely in its progress, lovely in its con-
summation. The Tathagata reveals the higher life in
its purity and perfection.
" The Tathậgata lets his mind pervade the four
quarters of the world with thoughts of love. And thus
the whole wide world, above, below, around, and every-
where will continue to be filled with love, far-reaching,
grown great, and beyond measure.
“Just as a mighty trumpeter makes himself heard
--and that without difficulty—in all the four quarters
of the earth; even so is the coming of the Tathậgata:
there is not one living creature that the Tathagata
passes by or leaves aside, but regards them all with
mind set free, and deep-felt love.
" And this is the sign that a man follows the right
path : Uprightness is his delight, and he sees danger
in the least of those things which lie should avoid. He
trains himself in the commands of morality, he encom-
passeth himself with holiness in word and deed; he
sustains life by means that are quite pure ; good is his
34
35
I22
THE GOSPEL OF BUDDHA.
36
87
conduct, guarded is the door of his senses; mindful and
self-possessed, he is altogether happy.
"He who walks in the eightfold noble path with
unswerving determination is sure to reach Nirvana.
The Tathậgata anxiously watches over his children and
with loving care helps them to see the light.
- When a hen has eight or ten or twelve eggs, over
which she has properly brooded, the wish arises in her
heart, O would that my little chickens should break
open the egg-shell with their claws, or with their beaks,
and come forth into the light in safety!' yet all the
while those little chickens are sure to break the egg-
shell and will come forth into the light in safety. Even
so, a brother who with firm determination walks in the
noble path is sure to come forth into the light, sure to
reach up to the higher wisdom, sure to attain to the
highest bliss of enlightenment."
39
L. GUARD THE SIX QUARTERS.
While the Blessed One was staying at the bamboo
grove near Râjagriha, he once met on his way Srigala,
a householder, who, clasping his hands, turned to the
four quarters of the world, to the zenith above, and to
the nadir below. And the Blessed One, knowing that
this was done according to the traditional religious
superstition to avert evil, asked Srigala : “Why are
you performing these strange ceremonies?”
And Srigala in reply said: “Do you think it strang
that I protect my home against the influences of de-
mons? I know thou wouldst fain tell me, O Gautama
Shâkyamuni, whom people call the Tathâgata and the
Blessed Buddha, that incantations are of no avail and
possess no saving power. But listen to me and know,
1
BUDDHA, THE TEACHER.
123
2
4
that in performing this rite I honor, reverence, and
keep sacred the words of my father."
Then the Tathagata said:
“You do well, O Srigala, to honor, reverence, and
keep sacred the words of your father; and it is your
duty to protect your home, your wife, your children,
and the children of your children against the hurtful
influences of evil spirits. I find no fault with the per-
formance of your father's rite. But I find that you do
not understand the ceremony. Let the Tathâgata,
who is now speaking to you as a spiritual father and
loves you not less than did your parents, explain to
you the meaning of the six directions.
"To guard your home by mysterious ceremonies is
not sufficient; you must guard it by good deeds. Turn
to your parents in the East, to your teachers in the
South, to your wife and children in the West, to your
friends in the North, and regulate the zenith of your
religious relations above you, and the nadir of your
servants below you.
« Such is the religion your father wants you to have,
and the performance of the ceremony shall remind you
of your duties.”
And Srigala looked up to the Blessed One with
reverence as to his father and said : “ Truly, Gautama,
thou art Buddha, the Blessed One, the holy teacher.
I never knew what I was doing, but now I know. Thou
hast revealed to me the truth that was hidden as one
who brings a lamp into the darkness. I take my refuge
in the Enlightened Teacher, in the truth that enlight-
ens, and in the community of brethren who have found
the truth."
5
6
7
124
THE GOSPEL OF BUDDHA,
LI. SIMHA'S QUESTION CONCERNING ANNIHILATION.
1
2
At that time many distinguished citizens were sit-
ting together assembled in the town-hall and spoke in
many ways in praise of the Buddha, of the Dharma,
and of the Sangha. Simha, the general-in-chief, a
disciple of the Nirgrantha sect, was sitting among
them. And Simha thought : « Truly, the Blessed One
must be Buddha, the Holy One. I will go and visit
him."
Then Simha, the general, went to the place where
the Nirgrantha chief, Jnyâtaputra, was; and having
approached him, he said: “I wish, Lord, to visit the
shramana Gautaina."
Jayâtaputra said: "Why should you, Simha, who
believe in the result of actions according to their moral
merit, go to visit the shramana Gautama, who denies
the result of actions? The shramana Gautama, O
Simha, denies the result of actions; he teaches the
doctrine of non-action; and in this doctrine he trains
his disciples."
Then the desire to go and visit the Blessed One,
which had arisen in Simha, the general, abated.
Hearing again the praise of the Buddha, of the
Dharma, and of the Sangha, Simha asked the Nirgran-
tha chief a second time; and again Jnyâtaputra per-
suaded him not to go.
When a third time the general heard some men of
distinction extol the merits of the Buddha, the Dharma,
and the Sangha, the general thought : "Truly the shra-
mana Gautama must be the Holy Buddha. What
are the Nirgranthas to me, whether they give their con-
3
4
5
BUDDHA, THE TEACHER.
125
6
1
8
sent or not? I shall go without asking their permission
to visit him, the Blessed One, the Holy Buddha."
And Simha, the general, said to the Blessed One:
“I have heard, Lord, that the shramana Gautama
denies the result of actions; he teaches the doctrine of
non-action, saying that the actions of sentient beings
do not receive their reward, for he teaches annihilation
and the contemptibleness of all things; and in this
doctrine he trains his disciples. Do you teach the do-
ing away of the soul and the burning away of man's
being? Pray tell me, Lord, do those who speak thus
say the truth, or do they bear false witness against the
Blessed One, passing off a spurious dharma as your
dharma?"
The Blessed One said :
- There is a way, Simha, in which one who says
so, is speaking truly of me; on the other hand, Simha,
there is a way in which one who says the opposite is
speaking truly of me, too. Listen, and I will tell
you:
"I teach, Simha, the not-doing of such actions as
are unrighteous, either by deed, or by word, or by
thought; I teach the not bringing about of all those
conditions of heart which are evil and not good. How-
ever, I teach, Simha, the doing of such actions as are
righteous, by deed, by word, and by thought; I teach
the bringing about of all those conditions of heart
which are good and not evil.
"I teach, Simha, that all the conditions of heart
which are evil and not good, unrighteous actions by
decd, by word, and by thought, must be burnt away.
He who has freed himself, Simha, from all those con-
ditions of heart which are evil and not good, he who
has destroyed them as a palm-tree which is rooted out,
9
10
126
THE GOSPEL OF BUDDHA.
11
12
13
14
so that they cannot grow up again, such a man has
accomplished the eradication of self.”
“I proclaim, Simha, the annihilation of egotism,
of lust, of ill-will, of delusion. However, I do not
proclaim the annihilation of forbearance, of love, of
charity, and of truth.
"I deem, Simha, unrighteous actions contempti-
ble, whether they be performed by deed, or by word,
or by thought; but I deem virtue and righteousness
praiseworthy.
And Simha said: “One doubt still lurks in my
mind concerning the doctrine of the Blessed One. Will
the Blessed One consent to clear the cloud away so
that I may understand the dharma as the Blessed One
teaches it."
The Tathâgata having given his consent, Simha
said: “I am a soldier, O Blessed One, and am ap-
pointed by the king to enforce his laws and to wage
his wars.
Does the Tathâgata who teaches kindness
without end and compassion with all sufferers, permit
the punishment of the criminal ? and further, does the
Tathâgata declare that it is wrong to go to war for the
protection of our homes, our wives, our children, and
our property ? Does the Tathâgata teach the doctrine
of a complete self-surrender, so that I should suffer
the evil-doer to do what he pleases and yield submis-
sively to him who threatens to take by violence what
is my own? Does the Tathâgata maintain that all
strife, including such warfare as is waged for a righte-
ous cause, should be forbidden ? "
Buddha replied: “The Tathagata says : He who
deserves punishment must be punished, and he who is
worthy of favor must be favored. Yet at the same time
he teaches to do no injury to any living being but to be
15.
BUDDHA, THE TEACHER.
127
17
full of love and kindness. These injunctions are not
contradictory, for whosoever must be punished for the
crimes which he has committed, suffers his injury not
through the ill-will of the judge but on account of his
evil-doing. His own acts have brought upon him the
injury that the executer of the law inflicts. When a
magistrate punishes, let him not harbor hatred in his
breast, yet a murderer, when put to death, should con-
sider that this is the fruit of his own act. As soon as
he will understand that the punishment will purify his
soul, he will no longer lament his fate but rejoice at it."16
And the Blessed One continued: “The Tathagata
teaches that all warfare in which man tries to slay his
brother is lamentable, but he does not teach that those
who go to war in a righteous cause after having ex-
hausted all means to preserve the peace are blame-
worthy. He must be blamed who is the cause of war.
“The Tathậgata teaches a complete surrender of
self, but he does not teach a surrender of anything to
those powers that are evil, be they men or gods or the
elements of nature. Struggle must be, for all life is a
struggle of some kind. But he that struggles should
look to it lest he struggle in the interest of self against
truth and righteousness.
"He who struggles in the interest of self, so that
he himself may be great or powerful or rich or famous,
will have no reward, but he who struggles for righte-
ousness and truth, will have great reward, for even his
defeat will be a victory.
- Self is not a fit vessel to receive any great suc-
cess ; self is small and brittle and its contents will soon
be spilt for the benefit, and perhaps also for the curse,
of others.
" Truth, however, is large enough to receive the
18
19
20
128
THE GOSPEL OF BUDDHA.
21
22
23
yearnings and aspirations of all selfs, and when the
selfs break like soap-bubbles, their contents will be
preserved and in the truth they will lead a life ever-
lasting.
"He who goeth to battle, O Simha, even though
it be in a righteous cause, must be prepared to be slain
by his enemies, for that is the destiny of warriors; and
should his fate overtake him he has no reason for com-
plaint.
“But he who is victorious should remember the in-
stability of earthly things. His success may be great,
but be it ever so great the wheel of life may turn again
and bring him down into the dust.
" However, if he moderates himself and, extinguish-
ing all hatred in his heart lifts his down-trodden ad-
versary up and says to him, come now and make
peace and let us be brothers,' he will gain a victory
that is not a transient success, for its fruits will remain
forever.
“Great is a successful general, O Simha, but he.
who has conquered self is the greater victor.
" The doctrine of the conquest of self, O Simha, is
not taught to destroy the souls of men, but to preserve
them. He who has conquered self is more fit to live,
to be successful, and to gain victories than he who is
the slave of self.
“He whose mind is free from the illusion of self,
will stand and not fall in the battle of life.
“He whose intentions are righteousness and jus-
tice, will meet with no failure, but be successful in his
enterprises and his success will endure.
"He who harbors in his heart love of truth will
live and not die, for he has drunk the water of immor-
tality.
24
25
26
27
28
243
BUDDHA, THE TEACHER,
129
30
31
«Struggle then, O general, courageously; and fight
your battles vigorously, but be a soldier of truth and
the Tathagata will bless you."
When the Blessed One had spoken thus, Simha,
the general, said: “Glorious Lord, glorious Lord !
Thou hast revealed the truth. Great is the doctrine
of the Blessed One. Thou, indeed, art the Buddha,
the Tathâgata, the Holy One. Thou art the teacher of
mankind. Thou showest us the road of salvation, for
this indeed is true deliverance. He who follows thee
will not miss the light to enlighten his path. He will
find blessedness and peace. I take my refuge, Lord,
in the Blessed One, and in his doctrine, and in his
brotherhood. May the Blessed One receive me from
this day forth while my life lasts as a disciple who has
taken refuge in him."
And the Blessed One said : “Consider first, Simha,
what you are doing. It is becoming that persons of
rank like you do nothing without due consideration."32
Simha's faith in the Blessed One increased. He
replied: "Had other teachers, Lord, succeeded in
making me their disciple, they would carry around
their banners through the whole city of Vaishâlî, shout-
ing : Simha, the general has become our disciple !
For the second time, Lord, I take my refuge in the
Blessed One, and in the Dharma, and in the Sangha;
may the Blessed One receive me from this day forth
while my life lasts as a disciple who has taken his
refuge in him.”
Said the Blessed One: "For a long time, Simha,
offerings have been given to the Nirgranthas in your
house. You should therefore deem it right also in the
future to give them food when they come to you on
their alms-pilgrimage."
33
84
130
THE GOSPEL OF BUDDHA.
And Simha's heart was filled with joy. He said:
"I have been told, Lord: "The shramana Gautama
says : "To me alone and to nobody else gifts should
be given. My pupils alone and the pupils of no one
else should receive offerings. But the Blessed One
exhorts me to give also to the Nirgranthas. Well,
Lord, we shall see what is seasonable. For the third
time, Lord, I take my refuge in the Blessed One, and
in his dharma, and in his fraternity."
35
LII. ALL EXISTENCE IS SPIRITUAL.
1
2
And there was an officer among the retinue of Simha
who had heard of the discourse between the Blessed
One and the general, and there was some doubt left
in his heart.
This man came to the Blessed One and said: “It
is said, O Lord, that the shramana Gautama denies
the existence of the soul. Do they who say so speak
the truth, or do they bear false witness against the.
Blessed One?”
And the Blessed One said : “ There is a way in
which those who say so are speaking truly of me; on
the other hand, there is a way in which those who say
so do not speak truly of me.
"The Tathagata teaches that there is no self. He
who says that the soul is his self and that the self is
the thinker of our thoughts and the actor of our deeds,
teaches a wrong doctrine which leads to confusion and
darkness.
“On the other hand, the Tathậgata teaches that
there is mind. He who understands by soul mind,
and says that mind exists, teaches the truth which
leads to clearness and enlightenment."
3
4
5
BUDDHA, THE TLACHER.
I31
6
The officer said: “Does, then, the Tathậgata main-
tain that two things exist? that which we perceive with
our senses and that which is mental?
Said the Blessed One: "Verily, I say unto you,
your mind is mental, but that which you perceive with
your senses is also mental. There is nothing within
the world or without which either is not mind or can-
not become mind. There is a spirituality in all exist-
ence, and the very clay upon which we tread can be
changed into children of truth."
7
LIII. IDENTITY AND NON-IDENTITY.
1
2
Kûtadanta, the head of the Brahmans in the village
of Dânamati having approached the Blessed One re-
spectfully, greeted him and said: “I am told, O shra-
mana, that thou art Buddha, the Holy One, the All-
knowing, the Lord of the world. But if thou wert
Buddha, wouldst thou not come like a king in all thy
glory and power ?"
Said the Blessed One: “ Thy eyes are holden. If
the eye of thy mind were undimmed thou couldst see
the glory and the power of truth."
Said Kûtadanta : "Show me the truth and I shall
see it. But thy doctrine is without consistency. If it
were consistent, it would stand; but as it is not, it will
pass away."
The Blessed One replied : “ The truth will never
pass away.''
Kûtadanta said: “I am told that thou teachest the
law, yet thou tearest down religion. Thy disciples
despise rites and abandon immolation, but reverence
for the gods can be shown only by sacrifices. The very
nature of religion consists in worship and sacrifice." 6
3
4
132
THE GOSPEL OF BUDDHA.
6
Said Buddha: "Greater than the immolation of
bullocks is the sacrifice of self. He who offers to the
gods his sinful desires will see the uselessness of slaugh-
tering animals at the altar. Blood has no cleansing
power, but the eradication of lust will make the heart
pure. Better than worshipping gods is obedience to
the laws of righteousness.
Kûtadanta being of a religious disposition, and anx-
ious about the future of his soul, had sacrificed count-
less victims. Now he saw the folly of atonement by
blood. Not yet satisfied, however, with the teachings
of the Tathậgata, Kûtadanta continued : “Thou be-
lievest, O Master, that the soul is reborn; that it mi-
grates in the evolution of life ; and that subject to the
law of karma we must reap what we sow. Yet teachest
thou the non-existence of the soul! Thy disciples praise
utter self-extinction as the highest bliss of Nirvana. If
I am merely a combination of the samskâras, my exist-
ence will cease when I die. If I am merely a compound
of sensations and ideas and desires, whither can I go at.
the dissolution of the body? Where is the infinite
bliss of which thy followers speak? It is an empty
word and a self-delusion, for nothingness stares me in
the face when I consider thy doctrines.'
Said the Blessed One :
“O Brahman, thou art religious and earnest. Thou
art seriously concerned about thy soul.
Yet is thy
work in vain because thou art lacking in the one thing
that is needed.
"Only through ignorance and delusion do men in-
dulge in the dream that their souls are separate and
self-existent entities.
• Thy heart, O Brahman, is cleaving still to self;
thou art anxious about heaven but thou seekest the
7
8
9
10
BUDDHA, THE TEACHER.
133
11
12
13
14
15
pleasures of self in heaven, and thus thou canst not
see the bliss of truth and the immortality of truth.
“Verily I say unto you: The Blessed One has not
come to teach death, but to teach life, and thou dost
not discern the nature of living and dying.
“This body will be dissolved and no amount of
sacrifice will save it. Therefore, seek thou the life that
is of the mind. Where self is, truth cannot be ; yet
when truth comes, self will disappear. Therefore, let
thy mind rest in the truth ; propagate the truth, put
thy whole soul in it, and let it spread. In the truth
thou shalt live forever.
"Self is death and truth is life. The cleaving to
self is a perpetual dying, while moving in the truth is
partaking of Nirvâna which is life everlasting.”
Kütadanta said: "Where, O venerable Master, is
Nirvana?”
Nirvana is wherever the precepts are obeyed,"
replied the Blessed One.
- Do I understand you right,” rejoined the Brah-
man, “that Nirvâna is not a place and being nowhere
it is without reality?"
"You do not understand me right,” said the Bles-
sed One, “Now listen and answer these questions:
Where does the wind dwell ?"
"Nowhere,” was the reply.
Buddha retorted : « Then, sir, there is no such
thing as wind."
Kûtadanta made no reply; and the Blessed One
asked again : "Answer me, O Brahman, where does
wisdom dwell? Is wisdom a locality?"
"Wisdom has no allotted dwelling-place," replied
Kütadanta.
Said the Blessed One: "Do you mean to say that
16
17
18
19
20
21
22
134
THE GOSPEL OF BUDDHA.
23
24
25
there is no wisdom, no enlightenment, no righteous-
ness, and no salvation, because Nirvana is not a local-
ity? As a great and mighty wind which passeth over
the world in the heat of the day, so the Tathagata
comes to blow over the minds of mankind with the
breath of his love, so cool, so sweet, so calm, so deli-
cate; and those tormented by fever assuage their suffer-
ing and rejoice at the refreshing breeze."
Said Kütadanta: "I feel, O Lord, that thou pro-
claimest a great doctrine, but I cannot grasp it. For-
bear with me that I ask again : Tell me, O Lord, if
there be no âtman, how can there be immortality?
The activity of the mind passeth, and our thoughts are
gone when we have done thinking.”
Buddha replied: "Our thinking is gone, but our
thoughts continue. Reasoning ceases, but knowledge
remains.
Said Kütadanta : “How is that? Is not reasoning
and knowledge the same?”
The Blessed One explained the distinction by an .
illustration : " It is as when a man wants, during the
night, to send a letter, and, after having his clerk
called, has a lamp lit, and gets the letter written.
Then, when that has been done, he extinguishes the
lamp. But though the lamp has been put out the
writing is still there. Thus does reasoning cease and
knowledge remain ; and in the same way mental activ-
ity ceases, but experience, wisdom, and all the fruits of
our acts endure."
Kûtadanta continued: “Tell me, O Lord, pray tell
me, where, if the samskâras are dissolved, is the iden-
tity of my self. If my thoughts are propagated, and
if my soul migrates, my thoughts cease to be my
thoughts and my soul ceases to be my soul. Give me
26
27
BUDDHA, THE TEACHER.
135
28
29
30
31
32
33
an illustration, but pray, O Lord, tell me, where is the
identity of my self?”
Said the Blessed One: "Suppose a man were to
light a lamp; would it burn the night through?'
“Yes, it might do so," was the reply.
“Now, is it the same flame that burns in the first
watch of the night as in the second?”
Kûtadanta hesitated. He thought "yes, it is the
same flame," but fearing the complications of a hidden
meaning, and trying to be exact, he said : “No, it is
not."
" Then,” continued the Blessed One, “there are
two flames, one in the first watch and the other in the
second watch.'
“No, sir,” said Kûtadanta. “In one sense it is not
the same flame, but in another sense it is the same
flame. It burns of the same kind of material, it emits
the same kind of light, and it serves the same pur-
pose."
- Very well," said Buddha, “and would you call
those flames the same that have burned yesterday and
are burning now in the same lamp, filled with the same
kind of oil, illuminating the same room ? "
"They may have been extinguished during the
day," suggested Kûtadanta.
Said the Blessed One: “Suppose the flame of the
first watch had been extinguished during the second
watch, would you call it the same if it burns again in
the third watch ?"
Replied Kûtadanta : “In one sense it is a different
flame, in another it is not."
The Tathagata asked again: «Has the time that
elapsed during the extinction of the flame anything to
do with its identity or non-identity?"
84
35
36
37
88
39
136
THE GOSPEL OF BUDDHA,
40
41
42
43
44
"No, sir," said the Brahman, « it has not. There
is a difference and an identity, whether many years
elapsed or only one second, and also whether the lamp
has been extinguished in the meantime or not.”
“Well, then, we agree that the flame of to-day is
in a certain sense the same as the flame of yesterday,
and in another sense it is different at every moment.
Moreover, the flames of the same kind, illuminating
with equal power the same kind of rooms, are in a cer-
tain sense the same.
"Yes, sir,” replied Kûtadanta.
The Blessed One continued : « Now, suppose there
is a man who feels like you, thinks like you, and acts
like you, is he not the same man as you ?”
"No, sir," interrupted Kûtadanta.
Said Buddha : "Dost thou deny that the same
logic holds good for thyself that holds good for the
things of the world ?"
Kûtadanta bethought himself and rejoined slowly :
"No. I do not. The same logic holds good univer-
sally; but there is a peculiarity about my self which
renders it altogether different from everything else and
also from other selves. There may be another man
who feels exactly like me, thinks like me, and acts like
me; suppose even he had the same name and the
same kind of possessions, he would not be myself.” 46
" True, Kûtadanta,"answered Buddha, "he would
not be thyself. Now, tell me, is the person who goes
to school one, and that same person when he has fin-
ished his schooling another? Is it one who commits
a crime, another who is punished by having his hands
and feet cut off?"
They are the same," was the reply.
45
47
48
BUDDHA, THE TEACHER.
137
49
50
51
52
“Then sameness is constituted by continuity only?”
asked the Tathâgata.
"Not only by continuity,” said Kûtadanta, “but
also and mainly by identity of character.'
" Very well,” concluded Buddha, “then you agree
that persons can be the same, in the same sense as
two flames of the same kind are called the same; and
thou must recognise that in this sense another man of
the same character and product of the same karma is
the same as thou."
Well, I do," said the Brahman.
Buddha continued : “And in this same sense alone
art thou the same to-day as yesterday. Thy nature is
not constituted by the matter of which thy body con-
sists, but by the forms of the body, of the sensations,
of the thoughts. Thy soul is the combination of the
samskâras. Wherever they are, thou art. Whither-
soever they go, thy soul goes. Thus thou wilt recog-
nise in a certain sense an identity of thy self, and in
another sense thou wilt not. But he who does not
recognise the identity should deny all identity, and
should say that the questioner is no longer the same
person as he who a minute after receives the answer.
Now consider the continuation of thy personality, which
is preserved in thy karma. Dost thou call it death and
annihilation, or life and continued life.”
"I call it life and continued life,” rejoined Kûta-
danta, “ for it is the continuation of my existence, but
I do not care for that kind of continuation. All I care
for is the continuation of self in the other sense, which
makes of every man, whether identical with me or not,
an altogether different person."
" Very well," said Buddha. - This is what thou
desirest and this is the cleaving to self. This is thy
53
54
138
THE GOSPEL OF BUDDHA.
55
56
Is there any
error, and it implicates thee into unnecessary anxie-
ties and wrong-doing, into grief and cares of all kind.
He who cleaves to self must pass through the endless
migrations of death, he is constantly dying. For the
nature of self is a perpetual death."
" How is that?" asked Kûtadanta.
- Where is thy self?” asked Buddha. And when
Kûtadanta made no reply, he continued : “ Thy self
to which thou cleavest is a constant change. Years
ago thou wast a small babe; then, thou wast a boy;
then a youth, and now, thou art a man.
identity of the babe and the man? There is an iden-
tity in a certain sense only. Indeed there is more
identity between the flames of the first and the third
watch, even though the lamp might have been extin-
guished during the second watch. Now which is the
true self, that of yesterday, that of to-day, or that of
to-morrow, for the preservation of which thou dost
clamor?"
Kûtadanta was bewildered. - Lord of the world,"
he said, “I see my error, but I am confused still.”
The Tathậgata continued : “It is by a process of
evolution that samskâras come to be. There is no
samskâra which has sprung into being without a grad-
ual becoming. Thy samskaras are the product of thy
deeds in former existences. The combination of thy
samskâras is thy soul. Wheresoever they are impressed
thither thy soul migrates. In thy samskâras thou wilt
continue to live and thou wilt reap in future existences
the harvest sown now and in the past."
“Verily, O Lord," rejoined Kûtadanta, “this is no
fair retribution. I cannot recognise the justice that
others after me will reap what I am sowing now.”
The Blessed One waited a moment and then re-
57
58
59
60
BUDDHA, THE TEACHER.
139.
61
62
64
plied : “Is all teaching in vain? Dost thou not un-
derstand that those others are thou thyself? Thou thy-
self wilt reap what thou sowest, not others.
"Think of a man who is ill-bred and destitute, suf-
fering from the wretchedness of his condition. As a
boy he was slothful and indolent, and when he grew
up he had not learned a craft to earn a living. Wouldst
thou say, his misery is not the product of his own ac-
tion, because the adult is no longer the same person as
was the boy?
• Verily, I say unto you: Not in the heavens, not
in the midst of the sea, not if thou hidest thyself away
in the clefts of the mountains, wilt thou find a place
where thou canst escape the fruit of thy evil actions. 63
“At the same time thou art sure to receive the
blessings of thy good actions.
“ Him, who has been long travelling and who re-
turns home in safety, the welcome of kinsfolk, friends,
and acquaintances, awaits. So, the fruits of his good
works bid welcome the man who has walked in the
path of righteousness, when he passes over from the
present life into the hereafter.”
Kûtadanta said : “ I have faith in the glory and ex-
cellency of thy doctrines. My eye cannot as yet en-
dure the light; but I now understand that there is no
self, and the truth dawns upon me.
Sacrifices cannot
save, and invocations are idle talk. But how shall I
find the path to life everlasting ? I know all the Vedas
by heart and have not found the truth."
Said Buddha : " Learning is a good thing; but it
availeth not. True wisdom can be acquired by prac-
tice only. Practise the truth that thy brother is the
same as thou. Walk in the noble path of righteous-
65
66
140
THE GOSPEL OF BUDDHA,
67
ness and thou wilt understand that while there is death
in self, there is immortality in truth.”
Said Kütadanta : “Let me take my refuge in the
Blessed One, in the dharma, and in the brotherhood.
Accept me as thy disciple and let me partake of the
bliss of immortality.”
68
LIV. BUDDHA, NOT GAUTAMA.
1
2
And the Blessed One said :
“Those only who do not believe, call me Gautama
Siddhartha, but you call me Buddha, the Blessed One,
and Teacher. And this is right, for I have even in
this life entered Nirvana, and the life of Gautama Sid-
dhârtha has been extinguished.
“Self has disappeared, and the truth has taken its
abode in me. This body of mine is Gautama's body
and it will be dissolved in due time, and after its dis-
solution no one, neither God nor man, will see Gau-
tama Siddhârtha again. But Buddha will not die; ·
Buddha will continue to live in the holy body of the
law.
“The extinction of the Blessed One will be by that
passing away in which nothing remains that could tend
to the formation of another self. Nor will it be pos-
sible to point out the Blessed One as being here or
there. But it will be like a flame in a great body of
blazing fire. That flame has ceased; it has vanished
and it cannot be said that it is here or there. In the
body of the dharma, however, the Blessed One can be
pointed out; for the dharma has been preached by the
Blessed One.
· Ye are my children, I am your father; through
me ye have been released from your sufferings.
3
4
5
BUDDHA, THE TEACHER,
I4I
7
"I myself having reached the other shore, help
others to cross the stream ; I myself having attained
salvation, am a saviour of others; being comforted, I
comfort others and lead them to the place of refuge. 6
“I shall fill with joy all the beings whose limbs
languish; I shall give happiness to those who are dy-
ing from distress; I shall extend to them succor and
deliverance.
" I was born into the world as the king of truth for
the salvation of the world.
« The subject on which I meditate is truth. The
practice to which I devote myself is truth. The topic
of my conversation is truth. My thoughts are always
in the truth. For lo ! my self has become the truth.
I am the truth.
“Whosoever comprehendeth the truth, he will see
the Blessed One, for the truth has been preached by
the Blessed One."
8
9
10
LV, ONE ESSENCE, ONE LAW, ONE AIM.
1
And the Tathậgata addressed the venerable Kâ-
shyapa, to dispel the uncertainty and doubt of his
mind, and he said:
“All things are made of one essence, yet things are
different according to the forms which they assume un-
der different impressions. As they form themselves
so they act, and as they act so they are.
“ It is, Kashyapa, as if a potter made different ves-
sels out of the same clay. Some of these pots are to
contain sugar, others rice, others curds and milk;
others still are vessels of impurity. There is no di-
versity in the clay used ; the diversity of the pots is
only due to the moulding hands of the potter who
2
I42
THE GOSPEL OF BUDDHA.
3
4
6
shapes them for the various uses that circumstances
may require.
"And as all things originate from one essence, so
they are developing according to one law and they are
destined to one aim which is Nirvana.
“Nirvana, comes to you, Kâshyapa, if you thor-
oughly understand, and if you live according to your
understanding, that all things are of one essence and
that there is but one law. Hence, there is but one
Nirvâna as there is but one truth, not two or three. 5
"And the Tathâgata is the same unto all beings,
differing in his attitude only in so far as all beings are
different.
“ The Tathâgata recreates the whole world like a
cloud shedding its waters without distinction. He has
the same sentiments for the high as for the low, for
the wise as for the ignorant, for the noble-minded as
for the immoral.
• The great cloud full of rain comes up in this wide
universe covering all countries and oceans to pour down.
its rain everywhere, over all grasses, shrubs, herbs,
trees of various species, families of plants of different
names growing on the earth, on the hills, on the moun-
tains, or in the valleys.
"Then, Kashyapa, the grasses, shrubs, herbs, and
wild trees suck the water emitted from that great cloud
which is all of one essence and has been abundantly
poured down; and they will, according to their nature,
acquire a proportionate development, shooting up and
producing blossoms and fruits in their season.
- Rooted in one and the same soil, all those fami-
lies of plants and germs are quickened by water of the
same essence.
" The Tathagata, however, O Kashyapa, knows
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BUDDHA, THE TEACHER.
143
the law whose essence is salvation, and whose end is
the peace of Nirvana. He is the same to all, and yet
knowing the requirements of every single being, he
does not reveal himself to all alike. He does not im-
part to them at once the fulness of omniscience, but
pays attention to the disposition of various beings.” 11
LVI. THE LESSON GIVEN TO RÂHULA.
1
2
3
Before Râhula, the son of Gautama Siddhârtha and
Yashodharâ, attained to the enlightenment of true wis-
dom, his conduct was not always marked by a love of
truth, and the Blessed One sent him to a distant
vihâra to govern his mind and to guard his tongue.
After some time the Blessed One repaired to the
place, and Rahula was filled with joy.
And the Blessed One ordered the boy to bring him
a basin with water and wash his feet, and Râhula
obeyed.
When Râhula had washed the Tathâgata's feet, the
Blessed One asked : Is the water now fit for drink-
ing?"
"No, my Lord,” replied the boy, “the water is
defiled."
Then the Blessed One said: “Now consider your
Although you are my son, and the grand-
child of a king, although you are a shramana who has
voluntarily given up everything, you are unable to
guard your tongue from untruth, and thus defile your
mind."
And when the water had been poured away, the
Blessed One asked again : "Is this vessel now fit for
holding water to drink?"
4 4
5
Own case.
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7
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THE GOSPEL OF BUDDHA.
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9
10
“No, my Lord,” replied Rahula, “the vessel, too,
has become unclean."
And the Blessed One said: "Now consider your
own case. Although you wear the yellow robe, are
you fit for any high purpose when you have become
unclean like this vessel?”
Then the Blessed One, lifting up the empty basin
and whirling it round, asked: "Are you not afraid
lest it should fall and break?"
“No, my Lord,” replied Rahula, “the vessel is
but cheap, and its loss will not amount to much."
“Now consider your own case," said the Blessed
One. - You are whirled about in endless eddies of
transmigration, and your body being made of the same
substance as other material things that will crumble to
dust, there is no loss if it be broken. He who is given
to speaking untruths is an object of contempt to the
wise.'
Râhula was filled with shane, and the Blessed One
addressed him once more: “Listen, and I will tell.
you a parable:
"There was a king who had a very powerful ele-
phant, able to cope with five hundred ordinary ele-
phants. When going to war, the elephant was armed
with sharp swords on his tusks, with scythes on his
shoulders, spears on his feet, and an iron ball at his
tail. The elephant-master rejoiced to see the noble
creature so well equipped, and, knowing that a slight
wound by an arrow in the trunk would be fatal, he had
taught the elephant to keep his trunk well coiled up.
But during the battle the elephant stretched forth his
trunk to seize a sword.
“His master was frightened and consulted with
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BUDDHA, THE TEACHER.
145
15
16
the king, and they decided that the elephant was no
longer fit to be used in battle.
"O Râhula ! if men would only guard their tongues
all would be well! Be like the fighting elephant who
guards his trunk against the arrow that strikes in the
middle.
“By love of truth the sincere escape iniquity.
Like the elephant well subdued and quiet, who per-
mits the king to mount on his trunk, thus the man that
reveres righteousness will endure faithfully throughout
his life.”
Râhula hearing these words was filled with deep
sorrow; he never again gave any occasion for com-
plaint, and forthwith he sanctified his life by earnest
exertions.
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18
LVII. THE SERMON ON ABUSE.
1
And the Blessed One observed the ways of society
and noticed how much misery came from malignity and
foolish offences done only to gratify vanity and self-
seeking pride.
And Buddha said: “If a man foolishly does me
wrong, I will return to him the protection of my un-
grudging love; the more evil comes from him, the
more good shall go from me; the fragrance of good-
ness always comes to me, and the harmful air of evil
goes to him.'
A foolish man learning that Buddha observed the
principle of great love which commends to return good
for evil, came and abused him. Buddha was silent,
pitying his folly.
The man having finished his abuse, Buddha asked
him, saying: "Son, if a man declined to accept a
present made to him, to whom would it belong?" And
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146
THE GOSPEL OF BUDDHA.
4
5
6
he answered: “In that case it would belong to the
man who offered it.”
"My son,” said Buddha, "you have railed at me,
but I decline to accept your abuse, and request you to
keep it yourself. Will it not be a source of misery to
you? As the echo belongs to the sound, and the
shadow to the substance, so misery will overtake the
evil-doer without fail.'
The abuser made no reply, and Buddha contin-
ued :
“A wicked man who reproaches a virtuous one is
like one who looks up and spits at heaven; the spittle
soils not the heaven, but comes back and defiles his
own person.
- The slanderer is like one who flings dust at another
when the wind is contrary; the dust does but return on
him who threw it. The virtuous man cannot be hurt,
and the misery that the other would inflict comes back
on himself.”
The abuser went away ashamed, but he came again
and took refuge in the Buddha, the Dharma, and the
Sangha.
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8
9
LVIII. BUDDHA REPLIES TO THE DÊVA.
On a certain day when the Blessed One dwelt at
Jêtavana, the garden of Anathapindika, a celestial dêva
came to him in the shape of a Brahman whose coun-
tenance was bright and whose garments were white
like snow.
The dêva asked questions which the Bles-
sed One answered.
The dêva said : “What is the sharpest sword ?
What is the deadliest poison? What is the fiercest
fire? What is the darkest night ?"
1
BUDDHA, THE TEACHER.
147
3
4
5
6
The Blessed One replied: "A word spoken in wrath
is the sharpest sword; covetousness is the deadliest
poison ; passion is the fiercest fire; ignorance is the
darkest night.”
The dêva said: "Who gains the greatest benefit?
Who loses most? Which armor is invulnerable? What
is the best weapon ? ”
The Blessed One replied: "He is the greatest
gainer who gives to others, and he loses most who re-
ceives from others without giving a compensation.
Patience is an invulnerable armor ; wisdom is the best
weapon.”
The dêva said: “Who is the most dangerous thief?
What is the most precious treasure? Who is most suc-
cessful in taking away by violence not only on earth,
but also in heaven?”
The Blessed One replied: "Evil thought is the most
dangerous thief; virtue is the most precious treasure.
Immortality is most successful in taking away by vio-
lence not only on earth but also in heaven."
The dêva said: "What is attractive? What is dis-
gusting? What is the most horrible pain? What is
the greatest enjoyment?”
The Blessed One replied: "Good is attractive;
evil is disgusting. A bad conscience is the most tor-
menting of all pains; deliverance is the height of
bliss."
The dêva asked: “What causes ruin in the world?
What breaks off friendships? What is the most vio-
lent fever? Who is the best physician ?”
The Blessed One replied: "Ignorance causes the
ruin of the world. Envy and selfishness break off friend-
ships. Hatred is the most violent fever, and Buddha
is the best physician."
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8
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10
11
148
THE GOSPEL OF BUDDHA.
The dêva then asked and said: “Now I have only
one doubt to be solved; pray, clear it away: What is
it fire can neither burn, nor moisture corrode, nor wind
crush down, but is able to reform the whole world ?" 12
The Blessed One replied: "Blessing! The bless-
ing of a good deed is secure from the attack of a ma-
lignant man who desires to take it away."
The dêva, having heard the words of the Blessed
One, was full of exceeding joy. Clasping his hands, he
bowed down before him in reverence, and disappeared
suddenly from the presence of Buddha.
13
14
LIX. WORDS OF INSTRUCTION.
1
2
Thus I have heard. The bhikshus came to the
Blessed One, and having saluted him with clasped
hands they said :
"O Master, thou all-seeing, we all wish to learn ;
our ears are ready to hear, thou art our teacher, thou
art incomparable. Cut off our doubt, inform us of the
blessed dharma, O thou of great understanding; speak
in the midst of us, O thou who art all-seeing, as is the
thousand-eyed Lord of the gods.
"We will ask the muni of great understanding,
who has crossed the stream, gone to the other shore,
is blessed and of a firm mind : How does a bhikshu
wander rightly in the world, after having gone out
from his house and driven away desire?”
Buddha said :
"Let the bhikshu subdue his passion for human
and celestial pleasures, then, having conquered exis-
tence, he will command the dharma. Such a one will
wander rightly in the world.
"He whose lusts have been destroyed, who is free
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BUDDHA, THE TEACHER.
149
6
7
8
9
10
from pride, who has overcome all the ways of passion,
is subdued, perfectly happy,and of a firm mind. Such
a one will wander rightly in the world.
"Faithful is he who is possessed of knowledge,
seeing the way that leads to Nirvana, he who is no
partisan, he who is pure and victorious, and has re-
moved the veil from his eyes. Such a one will wander
rightly in the world.”
Said the bhikshus: “Certainly, O Bhagavat, it is
so: whichever bhikshu lives in this way, subdued and
having overcome all bonds, such a one will wander
rightly in the world.”
The Blessed One said:
"Whatever is to be done by him who aspires to
attain the tranquillity of Nirvâna let him be able and
upright, conscientious and gentle, and not proud.
"Let no one deceive another, let no one despise
another, let no one out of anger or resentment wish to
harm another.
“Happy is the solitude of the peaceful who know
and behold the truth. Happy is he who stands firm by
holding himself in check alway. Happy is he whose
every sorrow, whose every desire is at an end. The
conquest of the stubborn vanity of self is truly supreme
happiness.
“Let a man's pleasure be the dharma, let him de-
light in the dharma, let him stand fast in the dharma,
let him know how to inquire into the dharma, let him
not raise any dispute that pollutes the dharma, and let
him spend his time in pondering on the well-spoken
truths of the dharma.
"A treasure that is laid up in a deep pit profits
nothing and may easily be lost. The real treasure
that is laid up through charity and piety, temperance,
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12
13
150
THE GOSPEL OT BUDDHA.
14
15
16
self-control, or deeds of merit, is hid secure and can-
not pass away.
It is never gained by despoiling or
wronging others, and no thief can steal it.
A man,
when he dies, must leave the fleeting wealth of the
world, but this treasure of virtuous acts he takes with
him. Let the wise do good deeds; they are a treasure
that can never be lost."
And the bhikshus praised the wisdom of the Tathâ-
gata :
“Thou hast past beyond pain; thou art holy, O
Enlightened One, we consider thee one that has de-
stroyed his passions. Thou art glorious, thoughtful,
and of great understanding. O thou who puts an end
to pain, thou hast carried us across our doubt.
"Because thou sawest our longing and carriedest us
across our doubt, adoration be to thee, O muni, who
hast attained the highest gain in the ways of wisdom. 17
"The doubt we had before, thou hast cleared away,
O thou clearly-seeing; surely thou art a muni, perfectly
enlightened, there is no obstacle for thee.
"And all thy troubles are scattered and cut off ;
thou art calm, subdued, firm, truthful.
“Adoration be to thee, O noble muni, adoration be
to thee, O thou best of beings; in the world of men and
gods there is none equal to thee.
“Thou art Buddha, thou art the Master, thou art
the muni that conquers Mâra; after having cut off de-
sire thou hast crossed over and carriest this generation
to the other shore.'
18
19
20
21
LX. AMITABHA.
One of the disciples came to the Blessed One with
a trembling heart and his mind full of doubt. And he
asked the Blessed One: "O Buddha, our Lord and
BUDDHA, THE TEACHER.
151
1
3
4
Master, why do we give up the pleasures of the world,
if you forbid us to work miracles and to attain the su-
pernatural? Is not Amitabha, the infinite light of reve-
lation, the source of innumerable miracles ?"
And the Blessed One, seeing the anxiety of a truth-
seeking mind, said: “O shrâvaka, thou art a novice
among the novices, and thou art swimming on the sur-
face of samsâra. How long will it take thee to grasp
the truth? Thou hast not understood the words of the
Tathagata. The law of karma is irrefragable, and sup-
plications have no effect, for they are empty words.” 2
Said the disciple: “So you say there are no mir-
aculous and wonderful things?”
And the Blessed One replied :
"Is it not a wonderful thing, mysterious and mi-
raculous to the worldling, that a sinner can become a
saint, that he who attains to true enlightenment will
find the path of truth and abandon the evil ways of
selfishness?
"The bhikshu who renounces the transient pleas-
ures of the world for the eternal bliss of holiness, per-
forms the only miracle that can truly be called a mir-
acle.
"A holy man changes the curses of karma into bless-
ings. The desire to perform miracles arises either
from covetousness or from vanity.
sThat mendicant does right who does not think :
•People should salute me'; who, though despised by
the world, yet cherishes no ill-will towards it.
"That mendicant does right to whom omens, me-
teors, dreams, and signs are things abolished; he is
free from all their evils.
"Amitabha, the unbounded light, is the source of
the spiritual existence of Buddhahood. The deeds of
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6
7
8
9
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THE GOSPEL OF BUDDHA.
10
12
sorcerers and miracle-mongers are frauds, but what is
more wondrous, more mysterious, more miraculous
than Amitâbha ?”
“But, Master," continued the shravaka, “is the
promise of the happy region vain talk and a myth?” il
“What is this promise ?" asked Buddha; and the
disciple replied:
"There is in the West a paradisian country called
the Pure Land, exquisitely adorned with gold and sil-
ver and precious gems. There are pure waters with
golden sands, surrounded by pleasant walks and cov-
ered with large lotus flowers. Joyous music is heard,
and flowers rain down three times a day. There are
singing birds whose harmonious notes proclaim the
praises of religion, and in the minds of those who lis-
ten to their sweet sounds, remembrance arises of the
Buddha, the law, and the brotherhood. No evil birth
is possible there, and even the name of hell is unknown.
He who fervently and with a pious mind repeats the
words "Amitabha Buddha' will be transported to the
happy region of this pure land, and when death draws
nigh, Buddha, with a company of saintly followers,
will stand before him, and there will be perfect tran-
quillity."
“In truth,” said Buddha, “there is such a happy
paradise. But the country is spiritual and it is acces-
sible only to those that are spiritual. You say, It lies
in the West. This means, look for it where he who
enlightens the world resides. The sun sinks down and
leaves us in utter darkness, the shades of night steal
over us, and Mâra, the evil one, buries our bodies in
the grave.
Sunset is nevertheless no extinction, and
where we imagine we see extinction there is boundless
light and inexhaustible life."
13
14
BUDDHA, THE TEACHER.
153
15
16
“Your description,” Buddha continued, "is beau-
tiful; yet it is insufficient and does little justice to the
glory of the pure land. The worldly can speak of it in
a worldly way only, they use worldly similes and worldly
words. But the pure land in which the pure live is
more beautiful than you can say or imagine.
" However, the repetition of the name Amitâbha
Buddha is meritorious only if you speak it with such a
devout attitude of mind as will cleanse your heart and
attune your will to do works of righteousness. He
only can reach the happy land whose soul is filled with
the infinite light of truth. He only can live and breathe
in the spiritual atmosphere of the western paradise
who has attained enlightenment.
“Verily I say unto you, the Tathậgata lives in the
pure land of eternal bliss even now while he is still in
the body; and the Tathậgata preaches the law of reli-
gion unto you and unto the whole world, so that you
and your brethren may attain the same peace and the
same happiness.”
Said the disciple: “Teach me, O Lord, the medi-
tations to which I must devote myself in order to let
my mind enter into the paradise of the pure land.”
Buddha said : • There are five meditations.
- The first meditation is the meditation of love in
which you must so adjust your heart that you long for
the weal and welfare of all beings, including the happi-
ness of your enemies.
". The second meditation is the meditation of pity,
in which you think of all beings in distress, vividly
representing in your imagination their sorrows and
anxieties so as to arouse a deep compassion for them
in your soul.
" The third meditation is the meditation of joy in
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18
19
20
21
154
THE GOSPEL OF BUDDHA.
22
23
24
25
which you think of the prosperity of others and rejoice
with their rejoicings.
" The fourth meditation is the meditation on im-
purity, in which you consider the evil consequences of
corruption, the effects of sin and diseases. How trivial
often the pleasure of the moment and how fatal its
consequences !
66 The fifth meditation is the meditation on serenity,
in which you rise above love and hate, tyranny and
oppression, wealth and want, and regard your own fate
with impartial calmness and perfect tranquillity.
"A true follower of the Tathagata does not found
his trust upon austerities or rituals but giving up the
idea of self relies with his whole heart upon Amitâbha,
which is the unbounded light of truth."
The Blessed One after having explained his doc-
trine of Amitabha, the immeasurable light which makes
him who receives it a Buddha, looked into the heart
of his disciple and saw still some doubts and anxieties.
And the Blessed One said : “Ask me, my son, the
questions which weigh upon your soul.”
And the disciple said : "Can a humble monk, by
sanctifying himself, acquire the talents of supernatural
wisdom called abhijnyâ and the supernatural powers
called riddhi? Show me the riddhi-pâda, the path to
the highest wisdom? Open to me the dhyânas which
are the means of acquiring samadhi, the fixity of mind
which enraptures the soul."
And the Blessed One said: "Which are the abhij-
nyâs?"
The disciple replied: "There are six abhijnyâs :
(1) The celestial eye; (2) the celestial ear; (3) the
body at will or the power of transformation ; (4) the
knowledge of the destiny of former dwellings, so as to
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26
27
26
BUDDHA, THE TEACHER.
155
know former states of existence; (5) the faculty of
reading the thoughts of others; and (6) the knowledge
of comprehending the finality of the stream of life.” 29
And the Blessed One replied : “ These are won-
drous things; but verily, every man can attain them.
Consider the abilities of your own mind, you were born
about two hundred leagues from here and can you not,
in your thought, in an instant travel to your native
place and remember the details of your father's home?
Do you not see with your mind's eye the roots of the
tree which is shaken by the wind without being over-
thrown? Does not the collector of herbs see in his
mental vision, whenever he pleases, any plant with its
roots, its stem, its fruits, its leaves, and even the uses
to which it can be applied? Cannot the man who un-
derstands languages recall to his mind any word when-
ever he pleases, knowing its exact meaning and im-
port? How much more does the Tathậgata understand
the nature of all things; he looks into the hearts of men
and reads their thoughts. He knows the evolution of
beings in their wearisome transmigrations and foresees
their ends."
Said the disciple: “Which are the dhyânas through
which we must pass to reach abhijnyâ ?"
And Buddha replied: “There are four dhyânas.
The first dhyâna is seclusion in which you must free
your mind from sensuality; the second dhyâna is a
tranquillity of mind full of joy and gladness; the third
dhyâna is a taking delight in things spiritual; the
fourth dhyâna is a state of perfect purity and peace in
which the mind is above all gladness and grief."
Said the disciple: “Forbear with me, O Blessed
One, for I have faith without understanding and I am
seeking the truth. Teach me, O Blessed One, O Ta-
30
31
82
156
THE GOSPEL OF BUDDHA.
33
thâgata, my Lord and Master, teach me the riddhi-
pâdâ."
And the Blessed One said: “There are four means
by which riddhi is acquired; (1) Prevent bad quali-
ties from arising. (2) Put away bad qualities which
have arisen. (3) Produce goodness that does not as
yet exist.
And (4) increase the goodness that does
exist.
" Search with sincerity, and persevere in your
search. In the end you will find the truth.”
34
35
LXI. THE TEACHER UNKNOWN.
1
2
And the Blessed One said to Ânanda :
“ There are various kinds of assemblies, O Ânanda ;
assemblies of nobles, of Brahmans, of householders,
of bhikshus, and of other beings. When I used to enter
into an assembly, I always became, before I seated
myself, in color like unto the color of my audience,
and in voice like unto their voice. Then with religious
discourse, I instructed, quickened, and gladdened
them.
My doctrine is like the ocean, having the same
eight wonderful qualities.
“Both the ocean and my doctrine become gradu-
ally deeper. Both preserve their identity under all
changes. Both cast out dead bodies upon the dry
land. As the great rivers, when falling into the main,
lose their names and are thenceforth reckoned as the
great ocean, so all the castes, having renounced their
lineage and entered the Sangha, become brethren and
are reckoned the sons of Shâkyamuni. The ocean is
the goal of all streams and of the rain from the clouds,
yet is it never overflowing and never emptied : so the
3
BUDDHA, THE TEACHER.
157
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5
6
7
dharma is embraced by many millions of people, yet
it neither increases nor decreases. As the great ocean
has only one taste, the taste of salt, so my doctrine
has only one flavor, the flavor of emancipation. Both
the ocean and the dharma are full of gems and pearls
and jewels, and both afford a dwelling-place for mighty
beings.
“These are the eight wonderful qualities in which
my doctrine resembles the ocean.
• My doctrine is pure and it makes no discrimina-
tion between noble and ignoble, rich and poor.
“My doctrine is like unto water which cleanses all
without distinction.
“My doctrine is like unto fire which consumes all
things that exist between heaven and earth, great and
small.
My doctrine is like unto the heavens, for there is
room in it, ample room for the reception of all, for men
and women, boys and girls, the powerful and the
lowly.
“But when I spoke, they knew me not and would
say, "Who may this be who thus speaks, a man or a
god?' Then having instructed, quickened, and glad-
dened them with religious discourse, I would vanish
away. But they knew me not, even when I vanished
away.”
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9
10
PARABLES AND STORIES.
LXII. PARABLES.
AN
the Blessed One thought : "I have taught the
truth which is excellent in the beginning, excel-
lent in the middle, and excellent in the end; it is glori-
ous in its spirit and glorious in its letter. But simple as
it is, the people cannot understand it. I must speak to
them in their own language, I must adapt my thoughts
to their thoughts. They are like unto children, and
love to hear tales. Therefore, I will tell them stories
to explain the glory of the dharma. If they cannot
grasp the truth in the abstract arguments by which I.
have reached it, they may nevertheless come to under-
stand it, if it is illustrated in parables."
1
LXIII. THE BURNING MANSION.
There was a wealthy householder who possessed a
large but old mansion; its rafters were worm-eaten, its
pillars rotten, its roof dry and combustible. And it
happened on one day that there was a smell of fire.
The householder ran out doors and saw the thatch all
ablaze. He was horror-struck, for he loved his chil-
dren dearly, and knew that, ignorant of the danger,
they were romping about in the burning mansion.
The distracted father thought to himself, “What
shall I do? The children are ignorant, and it will be
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PARABLES AND STORIES.
159
2
seen.
3
useless to warn them of the danger. If I run in to
catch them and carry them out in my arms, they will
run away, and while I might save one of them, the
others would perish in the flames.” Suddenly an idea
came to him. “My children love toys," he thought;
"if I promise them playthings of wonderful beauty,
they will listen to me.
Then he shouted aloud : “ Children, come out and
see the exquisite feast your father has prepared for
you. Here are toys for you finer than you have ever
Come quickly, before it is too late!”
And lo! from the blazing ruins the children came
out in full haste. The word “ toys" had caught their
minds. Then the fond father in his joy bought them
the most precious playthings, and, when they saw the
destruction of the house, they understood the good in-
tention of their father, and praised the wisdom which
had saved their lives.
The Tathagata knows that the children of the world
love the tinsel of worldly pleasures; he describes the
bliss of righteousness, thus endeavoring to save their
souls from perdition, and he will give them the spiritual
treasures of truth.
4
5
LXIV. THE MAN BORN BLIND.
971
There was a man born blind and he said : "I do
not believe in the world of light and appearance. There
are no colors, bright or sombre.
There is no sun, no
moon, no stars. No one has witnessed these things.
His friends remonstrated with him, but he clung to
his opinion: “What you say that you see,” he ob-
jected, “are illusions. If colors existed I should be
able to touch them. They have no substance and are
unreal."
2
160
THE GOSPEL OF BUDDHA.
In those days there was a physician who was called
to see the blind man, and he mixed four simples and
cured him of his disease.
The Tathậgata is the physician, and the four sim-
ples are the four noble truths.
3
4
LXV. THE LOST SON.
1
2
There was a householder's son who went away into
a distant country, and while the father accumulated
immeasurable riches, the son became miserably poor.
And the son while searching for food and clothing hap-
pened to come to the country in which his father lived.
And the father saw him in his wretchedness, for he
was ragged and brutalised by poverty, and ordered
some of his servants to call him.
When the son saw the palace to which he was con-
ducted, he thought, “I must have evoked the suspi-
cion of a powerful man, and he will throw me into
prison." Full of apprehension he made his escape
before he had seen his father.
Then the father sent messengers out after his son,
and he was caught and brought back in spite of his
cries and lamentations. And his father ordered the
servants to deal tenderly with his son, and he appointed
a laborer of his son's rank and education to employ the
lad as a helpmate on the estate. And the son was
pleased with his new situation.
From the window of his palace the father watched
his boy, and when he saw that he was honest and in-
dustrious, he promoted him higher and higher.
After
many years, he summoned his son and called
together all his servants, and made the secret known
to them. Then the poor man was exceedingly glad
and he was full of joy at meeting his father.
3
4
5
PARABLES AND STORIES,
161
Little by little must the minds of men be trained
for higher truths.
6
LXVI. THE GIDDY FISH.
1
There was a bhikshu who had great difficulty in
keeping his senses and passions under control; so, re-
solving to leave the order, he came to the Blessed One
to ask him for a release from the vows. And the
Blessed One said to the bhikshu :
" Take heed, my son, lest you fall a prey to the
passions of your misguided heart. For I see that in
former existences, you have suffered much from the
evil consequences of lust, and unless you learn to con-
quer your sensual desires, you will in this life be ruined
through your folly.
"Listen to a story of another existence of yours, as
2
3
a fish.
“The fish could be seen swimming lustily in the
river, playing with his mate. She, moving in front,
suddenly perceived the meshes of a net, and slipping
around escaped the danger; but he, blinded by love,
shot eagerly after her and fell straight into the mouth
of the net. The fisherman pulled the net up, and the
fish, who complained bitterly of his sad fate, saying,
“this indeed is the bitter fruit of my folly,' would surely
have died if Bôdhisattva had not chanced to come by,
and, understanding the language of the fish, took pity
on him. He bought the poor creature and said to him:
My good fish, had I not caught sight of you this day,
you would have lost your life. I shall save you, but
henceforth sin no more.' With these words he threw
the fish into the water.
o Make the best of the time of grace that is offered
you in your present existence, and fear the dart of lust
4
162
THE GOSPEL OF BUDDHA.
which, if you guard not your senses, will lead you into
destruction,
5
LXVII. THE CRUEL CRANE OUTWITTED.
But once,
1
2
A tailor who used to make robes for the brother-
hood was wont to cheat his customers, and thus prided
himself on being smarter than other men.
on entering upon an important business transaction
with a stranger, he found his master in fraudulent prac-
tices, and suffered a heavy loss.
And the Blessed One said: This is no isolated in-
cident in the greedy tailor's fate; in other incarnations
he suffered similar losses, and by trying to dupe others
ultimately ruined himself.
This same greedy character lived many generations
ago as a crane near a pond, and when the dry season
set in he said to the fish with a bland voice: "Are you
not anxious for your future welfare? There is at pres-
ent very little water and still less food in this pond.
What will you do should in this drought the whole
pond become dry?"
“Yes, indeed," said the fish, "what should we do? "4
Replied the crane: "I know a fine, large lake,
which never becomes dry. Would you not like to be
carried to that place in my beak?” When the fish be-
gan to distrust the honesty of the crane, he proposed
to have one of them sent over to the lake to see it;
and one of them, a big carp, at last decided to take
the risk for the sake of the others, and the crane car-
ried him to a beautiful lake and brought him back in
safety. Then all doubt vanished, and the fish gained
confidence in the crane, and now the crane took the
fish one by one out of the pond and devoured them on
a big varana-tree.
3
5
PARABLES AND STORIES.
163
6
7
8
9
10
There was also a lobster in the pond, and when it
listed the crane to eat him too, he said to him: “I
have taken all the fish away and put them in a fine,
large lake.
Come along. I shall take you, too!”
" But how will you take hold of me to carry me
along?" asked the lobster.
"I shall bite hold of you with my beak," said the
crane.
" You will let me fall if you carry me like that. I
will not go with you !” replied the lobster.
"You need not fear," rejoined the crane; “I shall
hold you quite tight all the way.
Then said the lobster to himself: "If this crane
once gets hold of a fish, he will certainly never let him
go in a lake! Now if he should really put me into the
lake it would be splendid; but if he does not, then I
will cut his throat and kill him!” So he said to him :
“Look here, friend, you will not be able to hold me
tight enough; but we lobsters have a famous grip. If
you let me catch hold of you round the neck with my
claws, I shall be glad to go with you."
And the crane did not see that the lobster was trying
to outwit him, and agreed. So the lobster caught hold
of his neck with his claws as securely as with a pair of
blacksmith's pincers, and called out: “Off with you
11
now!"
12
13
The crane took him and showed him the lake, and
then turned off toward the varana-tree.
"My dear
uncle!” cried the lobster, “the lake lies that way,
but
you are taking me this way."
Answered the crane : "Do you think so? Am I
your dear uncle? You mean me to understand, I sup-
pose, that I am your slave, who has to lift you up and
carry you about with him, where you please! Now
164
THE GOSPEL. OF BUDDHA.
15
cast your eye upon that heap of fish-bones at the root
of yonder varana-tree. Just as I have eaten those fish,
every one of them, just so I will devour you as well !” 14
“Ah! those fishes got eaten through their own stu-
pidity," answered the lobster, “but I am not going to
let you kill me. On the contrary, it is you that I am
going to destroy. For you, in your folly, have not
seen that I have outwitted you. If we die, we both
die together; for I will cut off this head of yours and
cast it to the ground !” And so saying, he gave the
crane's neck a grip with his claws as with a vise.
Then gasping, and with tears trickling from his
eyes, and trembling with the fear of death, the crane
beseeched him, saying: "0, my Lord ! Indeed I did
not intend to eat you. Grant me my life!”
" Very well! fly down and put me into the lake,"
replied the lobster.
And the crane turned round and stepped down into
the lake, to place the lobster on the mud at its edge.
But the lobster cut the crane's neck through as clean
as one would cut a lotus-stalk with a hunting-knife,
and then entered the water!
When the Teacher had finished this discourse, he
added : “ Not now only was this man outwitted in this
way, but in other existences, too, he was outwitted, in
the same way."
16
17
18
19
LXVIII. FOUR KINDS OF MERIT.
There was a rich man who used to invite all the
Brahmans of the neighborhood to his house, and, giv-
ing them rich gifts, offer great sacrifices to the gods. 1
And the Blessed One said: “If a man each month
repeat a thousand sacrifices and give offerings without
PARABLES AND STORIES.
165
.
2
3
4
ceasing, he is not equal to him who but for a moment
fixes his mind upon righteousness.”
The world-honored Buddha continued : 6. There
are four kinds of offering: first, when the gifts are:
large and the merit small; secondly, when the gifts
are small and the merit large; thirdly, when the gifts
are large and the merit large; and fourthly, when the
gifts are small and the merit is also small.
"The first is the case of the deluded man who
takes away life for the purpose of sacrificing to the
gods, accompanied by carousing and feasting. Here
the gifts are great, but the merit is small indeed.
• The gifts are small and the merit is also small,
when from covetousness and an evil heart a man keeps
to himself a part of that which he intends to offer.
“The merit is great, however, while the gift is
small, when a man makes his offering from love and
with a desire to grow in wisdom and in kindness.
“Lastly, the gift is large and the merit is large,
when a wealthy man, in an unselfish spirit and with
the wisdom of a Buddha, gives donations and founds
institutions for the best of mankind to enlighten the
minds of his fellow-men and to administer unto their
needs.”
5
6
7
LXIX. THE LIGHT OF THE WORLD.
There was a certain Brahman in Kaushâmbî, a
wrangler and well versed in the Vedas. As he found
no one whom he regarded his equal in debate he used
to carry a lighted torch in his hand, and when asked
for the reason of his strange conduct, he replied :
« The world is so dark that I carry this torch to light
it up, as far as I can."
A shramana sitting in the market-place heard these
1
166
THE GOSPEL OF BUDDHA.
2
words and said : “My friend, if your eyes are blind to
the sight of the omnipresent light of the day, do not call
the world dark. Your torch adds nothing to the glory
of the sun and your good intention to illumine the
minds of others is as futile as it is arrogant.”
On this the Brahman asked: "Where is the sun
of which thou speakest ?" And the shramana replied:
“The wisdom of the Tathâgata is the sun of the soul.
His radiancy is glorious by day and night, and he
whose faith is strong will not lack light on the path to
Nirvana where he will inherit bliss everlasting.”
8
LXX. LUXURIOUS LIVING.
1
While Buddha was preaching his doctrine for the
conversion of the world in the neighborhood of Shrâ-
vastî, a man of great wealth who suffered from many
ailments came to him with clasped hands and said :
«World-honored Buddha, pardon me for my want of
respect in not saluting you as I ought to, but I suffer
greatly from obesity, excessive drowsiness, and other
complaints, so that I cannot move without pain.”
The Tathâgata, seeing the luxuries with which the
man was surrounded asked him: “Have you a desire
to know the cause of your ailments?" And when the
wealthy man expressed his willingness to learn, the
Blessed One said : “ There are five things which pro-
duce the condition of which you complain : opulent din-
ners, love of sleep, hankering after pleasure, thought-
lessness, and lack of occupation. Exercise self-control
at your meals, and take upon yourself some duties that
will exercise your abilities and make you useful to your
fellow-men. In following this advice you will prolong
2
your life.”
PARABLES AND STORIES.
167
Ô
The rich man remembered the words of Buddha
and after some time having recovered his lightness of
body and youthful buoyancy returned to the World-
honored One and, coming afoot without horses and
attendants, said to him : “Master you have cured my
bodily ailments; I come now to seek enlightenment
of my soul.”
And the Blessed One said : “ The worldling nour-
ishes his body, but the wise man nourishes his soul.
He who indulges in the satisfaction of his appetites
works his own destruction ; but he who walks in the
path will have both the salvation of his soul and pro-
longation of life.”
4
LXXI. THE COMMUNICATION OF BLISS.
1
2
Annabhâra, the slave of Sumana, having just cut
the grass on the meadow, saw a shramana with his
bowl begging for food. And throwing down his bundle
of grass he ran into the house and returned with the
rice that had been provided for his own food.
The shramana ate the rice and gladdened him with
words of religious comfort.
The daughter of Sumana having observed the scene
from a window called out : “Good ! Annabhâra, good!
Very good !!
Sumana hearing these words inquired what she
meant, and on being informed about Annabhâra's de-
votion and the words of comfort he had received from
the shramana, went to his slave and offered him money
to divide the bliss of his offering.
• My Lord,” said Annabhâra, “let me first ask the
venerable man." And approaching the shramana, he
said : “My master has asked me to share with him
8
168
THE GOSPEL OF BUDDHA.
the bliss of the offering I made you of my allowance
of rice. Is it right that I should divide it with him?” 5
The shramana replied in a parable. He said: “In
a village of one hundred houses a single light was burn-
ing. Then a neighbor came with his lamp and lit it;
and in this same way the light was communicated from
house to house and the brightness in the village was
increased. Thus the light of religion may be diffused
without stinting him who communicates it. Let the
bliss of thy offering also be diffused. Divide it."
Annabhâra returned to his master's house and said
to him: “I present you, my Lord, with a share of the
bliss of my offering. Deign to accept it."
Sumana accepted it and offered his slave a sum of
money, but Annabhâra replied : « Not so, my Lord;
if I accept your money it would appear as if I sold you
Bliss cannot be sold ; please accept it as a
6
7
my share.
gift.”
8
The master replied: "Brother Annabhâra, from
this day forth thou shalt be free. Live with me as my
friend and accept this present as a token of my re-
spect.'
9
LXXII. THE LISTLESS FOOL.
1
There was a rich Brahman, well advanced in years,
who, unmindful of the impermanence of earthly things
and anticipating a long life, had built himself a large
house.
Buddha sent Ânanda to the rich Brahman to inquire
for the reasons why he had built a mansion with so
many apartments and to preach to him the four noble
truths and the eightfold path of salvation.
The Brahman showed Ânanda his house and ex-
plained to him the purpose of its numerous chambers,
2
PARABLES AND STORIES.
169
3
4
but to the instruction of Buddha's teachings he did not
listen.
Ânanda said : " It is the habit of fools to say, “I
have children and wealth.' He who says so is not even
master of himself; how can he claim possession of
children, riches, and servants? Many are the anxieties
of the worldly, but they know nothing of the changes
of the future.”
Scarcely had Ânanda left, when the old man was
struck by apoplexy and fell dead. And Buddha said,
for the instruction of those who were ready to learn :
"A fool, though he live in the company of the wise,
understands nothing of the true doctrine, as a spoon
tastes not the flavor of the soup. He thinks of him-
self only, and unmindful of the advice of good coun-
sellors is unable to deliver himself.”
5
LXXIII. RESCUE IN THE DESERT.
There was a disciple of the Blessed One, full of
energy and zeal for the truth, who, living under a vow
to complete a meditation in solitude, flagged in a mo-
ment of weakness; and he said to himself: "The
Teacher said there are several kinds of men; I must
belong to the lowest class and fear that in this birth
there will be neither path nor fruit for me. What is
the use of a forest life if I cannot by my constant en-
deavor attain the insight of meditation to which I have
devoted myself?” And he left the solitude and re-
turned to the. Jêtavana.
When the brethren saw him they said to him:
"You have done wrong, O brother, after taking a vow,
to give up the attempt of carrying it out;' and they
took him to the Master.
1
2
170
THE GOSPEL OF BUDDHA.
8
4
5
6
When the Blessed One saw them he said: “I see,
O mendicants, that you have brought this brother here
against his will. What has he done?"
"Lord, this brother, having taken the vows of so
sanctifying a faith, has abandoned the endeavor to
accomplish the aim of a member of the order, and has
come back to us."
Then the Teacher said to him: "Is it true that
you have given up trying?"
“It is true, O Blessed One!” was the reply.
The Master said: “This present life of yours is a
time of grace. If you now fail to reach the happy
state you will have to suffer remorse in future exis-
tences. How is it, brother, that you have proved
yourself so irresolute! Why, in former states of exis-
tence you were full of determination. By your energy
alone the men and bullocks of five hundred waggons
obtained water in the sandy desert, and were saved.
How is it that you give up trying now?”
By these few words that brother was re-established.
in his resolution! But the others besought the Blessed
One, saying: “Lord! Tell us how this was."
"Listen, then, O mendicants!” said the Blessed
One; and having thus excited their attention, he made
manifest a thing concealed by the change of birth.
Once upon a time, when Brahmadatta was reign-
ing in Kâshî, Bôdhisattva was born in a merchant's
family; and when he grew up, he went about traffick-
ing with five hundred carts.
One day he arrived at a sandy desert many leagues
The sand in that desert was so fine that when
taken in the closed fist it could not be kept in the
hand. After the sun had risen it became as hot as a
mass of burning charcoal, so that no man could walk
7
8
9
10
across.
PARABLES AND STORIES.
171
11
on it. Those, therefore, who had to travel over it
took wood, and water, and oil, and rice in their carts,
and travelled during the night. And at daybreak they
formed an encampment and spread an awning over it,
and, taking their meals early, they passed the day sit-
ting in the shade. At sunset they supped, and when
the ground had become cool they yoked their oxen and
went on. The travelling was like a voyage over the
sea: a desert-pilot had to be chosen, and he brought
the caravan safe to the other side by his knowledge of
the stars.
On this occasion the merchant of our story tra-
versed the desert in that way. And when he had
passed over fifty-nine leagues he thought, “Now, in
one more night we shall get out of the sand," and after
supper he directed the waggons to be yoked, and so set
out. The pilot had cushions arranged on the foremost
cart, and lay down, looking at the stars, and directing
them where to drive. But worn out by want of rest
during the long march, he fell asleep, and did not per-
ceive that the oxen had turned round and taken the
same road by which they had come.
The oxen went on the whole night through. To-
wards the dawn the pilot woke up, and, observing the
stars, called out: “Stop the waggons, stop the wag-
gons!” The day broke just as they stopped and were
drawing up the carts in a line. Then the men cried
out: "Why this is the very encampment we left yes-
terday! Our wood and water is all gone! We are lost!”
And unyoking the oxen and spreading the canopy over
their heads, they lay down in despondency, each one
under his waggon. But Bôdhisattva, saying to him-
self, “If I lose heart, all these will perish,” walked
about while the morning was yet cool. And on seeing
12
172
THE GOSPEL OF BUDDHA.
13
14
a tuft of kusa-grass, he thought : « This could have
grown only by soaking up some water which must be
beneath it."
And he made them bring a spade and dig in that
spot. And they dug sixty cubits deep. And when they
had got thus far, the spade of the diggers struck on a
rock; and as soon as it struck, they all gave up in de-
spair. But Bôdhisattva thought, “There must be water
under that rock," and, descending into the well, he got
upon the stone, and, stooping down, applied his ear
to it, and tested the sound of it. And he heard the
sound of water gurgling beneath. And he got out and
called his page. "My lad, if you give up now, we
shall all be lost. Do not you lose heart. Take this iron
hammer, and go down into the pit, and give the rock
a good blow.”
The lad obeyed, and though they all stood by in
despair, he went down full of determination, and struck
at the stone. And the rock split in two, and fell be-
low, and no longer blocked up the stream. And water
rose till its brim was the height of a palm-tree in the
well. And they all drank of the water, and bathed in
it. Then they cooked rice and ate it, and fed their
oxen with it. And when the sun set, they put a flag
in the well, and went to the place appointed. There
they sold their merchandise at a good profit and re-
turned to their home, and when they died they passed
away according to their deeds. And Bôdhisattva gave
gifts and did other virtuous acts, and he also passed
away according to his deeds.
After the Teacher had told the story he formed the
connexion by saying in conclusion, “The caravan-
leader was Bodhisattva, the future Buddha; the page
who at that time despaired not, but broke the stone,
15
PARABLES AND STORIES.
173
and gave water to the multitude, was this brother with-
out perseverance; and the other men were the atten-
dants on the Buddha."
16
LXXIV. BUDDHA, THE SOWER.
1
2
3
Bhâradvâja, a wealthy Brahman, was celebrating
his harvest-thanksgiving when the Blessed One came
with his alms-bowl, begging for food.
Some of the people paid him reverence, but the
Brahman was angry and said: “O shramana, it would
suit you better to go to work than to go begging. I
plough and sow, and having ploughed and sown, I eat.
If you did likewise, you, too, would have to eat.
And the Tathagata answered him and said: “O
Brahman, I, too, plough and sow, and having ploughed
and sown, I eat.”
"Do you profess to be a husbandman?” replied the
Brahman. "Where, then, are your bullocks? Where
is the seed and the plough?”
The Blessed One said : “ Faith is the seed I sow:
good works are the rain that fertilises it; wisdom and
modesty are the plough; my mind is the guiding-
rein; I lay hold of the handle of the law; earnestness
is the goad I use; and exertion is my draught-ox.
This ploughing is ploughed to destroy the weeds of
illusion. The harvest it yields is the immortal life of
Nirvana, and thus all sorrow ends."
Then the Brahman poured rice-milk into a golden
bowl and offered it to the Blessed One, saying: "Let
the Teacher of mankind partake of the rice-milk, for
the venerable Gautama ploughs a ploughing that bears
the fruit of immortality,"
4
5
174
THE GOSPEL OF BUDDHA,
LXXV. THE OUTCAST.
1
2
When Bhagavat dwelt at Shravastî in the Jêtavana,
he went out with his alms-bowl to beg for food and
approached the house of a Brahman priest while the
fire of an offering was blazing upon the altar. And
the priest said: “Stay there, O shaveling ; stay there,
O wretched shramana; thou art an outcast.”
The Blessed One replied : - Who is an outcast ?
“An outcast is the man who is angry and bears ha-
tred; the man who is wicked and hypocritical, he who
embraces error and is full of deceit.
“Whosoever is a provoker and is avaricious, has
sinful desires, is envious, wicked, shameless, and with-
out fear to commit sins, let him be known as an out-
cast.
"Not by birth does one become an outcast, not by
birth does one become a Brahman ; by deeds one be-
comes an outcast, by deeds one becomes a Brahman." 5
3
4
LXXVI. THE WOMAN AT THE WELL.
1
Ânanda, the favorite disciple of Buddha, having
been sent by the Lord on a mission, passed by a well
near a village, and seeing Prakriti, a girl of the Mâ-
tanga caste, he asked her for water to drink.
Prakriti said, “O Brahman, I am too humble and
mean to give you water to drink, do not ask any ser-
vice of me lest your holiness be contaminated, for I
am of low caste."
And Ânanda replied: "I ask not for caste but for
water ;” and the Mâtanga girl's heart leaped joyfully
and she gave Ânanda to drink.
2
3
PARABLES AND STORIES.
175
4
5
Ânanda thanked her and went away; but she fol-
lowed him at a distance.
Having heard that Ânanda was a disciple of Gau-
tama Shâkyamuni, the girl repaired to the Blessed One
and cried : “O Lord help me, and let me live in the
place where Ânanda thy disciple dwells, so that I may
see him and minister unto him, for I love Ânanda.
And the Blessed One understood the emotions of
her heart and he said: “Prakriti, thy heart is full of
love, but you do not understand your own sentiments.
It is not Ânanda whom you love, but his kindness.
Receive, then, the kindness you have seen him prac-
tise unto you, and in the humility of your station prac-
tise it unto others.
“Verily there is great merit in the generosity of a
king when he is kind to a slave; but there is a greater
merit in the slave when ignoring the wrongs which he
suffers he cherishes kindness and good-will to all man-
kind. He will cease to hate his oppressors, and even
when powerless to resist their usurpation will with
compassion pity their arrogance and supercilious de-
6
meanor.
7
Blessed art thou, Prakriti, for though you are a
Mâtanga you will be a model for noblemen and noble-
women. You are of low caste, but Brahmans will learn
a lesson from you.
Swerve not from the path of jus-
tice and righteousness and you will outshine the royal
glory of queens on the throne.”
8
LXXVII. THE PEACEMAKER.
It is reported that two kingdoms were on the verge
of war, the possession of a certain embankment being
disputed by them.
1
176
THE GOSPEL OF BUDDHA.
2
3
And Buddha seeing the kings with their armies
ready to fight, requested them to tell him the cause of
their quarrels. Having heard the complaints on both
sides, he said :
6. I understand that the embankment has value for
some of your people, has it any intrinsic value aside
from its service to your men?”
“It has no intrinsic value whatever," was the re-
ply. The Tathâgata continued : “Now when you go
to battle is it not sure that many of your men will be
slain and you yourselves, O kings, are liable to lose
your lives?"
And they said : “Verily, it is sure that many will
be slain and our own lives be jeopardised.”
" The blood of men, however,” said Buddha, “has
it less intrinsic value than a mound of earth?"
"No," the kings said, “the lives of men and
above all the lives of kings, are priceless.”
Then the Tathagata concluded: "Are you going to
stake that which is priceless against that which has no
intrinsic value whatever?"
Š
The wrath of the two monarchs abated, and they
came to a peaceable agreement.
4
6
7
9
LXXVIII. THE HUNGRY DOG.
There was a great king who oppressed his people
and was hated by his subjects; yet when the Tathâgata
came into his kingdom, the king desired much to see
him; so he went to the place where the Blessed One
stayed and asked: "O Shakyamuni, can you teach a
lesson to the king that will divert his mind and benefit
him at the same time?'
And the Blessed One said: “I shall tell you the
parable of the hungry dog:
1
2
PARABLES AND STORIES.
177
" There was a wicked tyrant; and the god Indra,
assuming the shape of a hunter, came down upon
earth with the demon Mâtalî, the latter appearing as
a dog of enormous size. Hunter and dog entered the
palace, and the dog howled so wofully that the royal
buildings shook by the sound to their very foundations.
The tyrant had the awe-inspiring hunter brought be-
fore his throne and inquired after the cause of the ter-
rible bark. The hunter said, “The dog is hungry,”
whereupon the frightened king ordered food for him.
All the food prepared at the royal banquet disappeared
rapidly in the dog's jaws, and still he howled with
portentous significance. More food was sent for, and
all the royal store-houses were emptied, but in vain.
Then the tyrant grew desperate and asked: Will
nothing satisfy the cravings of that woful beast?'
Nothing,' replied the hunter, nothing except per-
haps the flesh of all his enemies.' 'And who are his
enemies?' anxiously asked the tyrant. The hunter
replied: The dog will howl as long as there are peo-
ple hungry in the kingdom, and his enemies are those
who practise injustice and oppress the poor.' The
oppressor of the people, remembering his evil deeds,
was seized with remorse, and for the first time in his
life he began to listen to the teachings of righteous-
8
ness."
4
Having ended his story, the Blessed One addressed
the king, who had turned pale, and said to him:
“The Tathâgata can quicken the spiritual ears of
the powerful, and when thou, great king, hearest the
dog bark, think of the teachings of Buddha, and you
may still learn to pacify the monster."
5
178
THE GOSPEL OF BUDDHA.
LXXIX. THE DESPOT.
1
Brahmadatta râja happened to see a beautiful wo-
man, the wife of a merchant, and, conceiving a passion
for her, ordered a precious jewel secretly to be dropped
into the merchant's carriage. The jewel was missed,
searched for, and found. The merchant was arrested
on the charge of stealing, and the king pretended to
listen with great attention to the defence, and with
seeming regret ordered the merchant to be executed,
while his wife was consigned to the royal harem.
Brahmadatta decided to attend the execution in
person, for such sights used to give him pleasure, but
when the doomed man looked with deep compassion
at his infamous judge, a flash of Buddha's wisdom lit
up the king's passion-beclouded mind; and while the
executioner raised the sword for the fatal stroke, Brah-
madatta felt the merchant's soul enter into his own
being, and he imagined he saw himself on the block. 2
“Hold, executioner!" shouted Brahmadatta, “it is
the king whom you slay!”
Too late! The executioner had done the bloody
deed.
The king fell back in a swoon, and when he awoke
a change had come over him. He had ceased to be
the cruel despot and henceforth led a life of holiness
and rectitude.
O
ye
that commit murders and robberies! The veil
of Mâyâ is upon your eyes. If you could see things as
they are, not as they appear, you would no longer in-
flict injuries and pain on your own sculs. You do not
see that you will have to atone for your evil deeds, for
what you sow that you will reap.
3
4
5
6
PARABLES AND STORIES.
179
LXXX. VÂSAVADATTA.
1
2
There was a courtesan in Mathurâ named Vasava-
dattâ. She happened to see Upagupta, one of Bud-
dha's disciples, a tall and beautiful youth, and fell
desperately in love with him. Vâsavadattâ sent an
invitation to the young man, but he replied: - The
time has not yet arrived when Upagupta will visit Vâ-
savadattâ."
The courtesan was astonished at the reply, and she
sent again for him, saying: “Vâsavadattâ desires love,
not gold, from Upagupta.” But Upagupta made the
same enigmatic reply and did not come.
A few months later Vasavadattâ had a love-intrigue
with the chief of the artisans, and at that time a wealthy
merchant came to Mathurâ, who fell in love with Vâsa-
vadattâ. Seeing his wealth, and fearing the jealousy of
her other lover, she contrived the death of the chief of
the artisans, and concealed his body under a dunghill.3
When the chief of the artisans had disappeared, his
relatives and friends searched for him and found his
body. Vâsavadattâ, however, was tried by a judge,
and condemned to have her ears and nose, her hands
and feet cut off, and flung into a graveyard.
Vâsavadattâ had been a passionate girl, but kind
to her servants, and one of her maids followed her, and
out of love for her former mistress ministered unto her
in her agonies, and chased away the crows.
Now the time had arrived when Upagupta decided
to visit Vasavadattâ.
When he came, the poor woman ordered her maid
to collect and hide under a cloth her severed limbs;
and he greeted her kindly, but she said with petu-
4
5
6
180
THE GOSPEL OF BUDDHA.
lance : "Once this body was fragrant like the lotus,
and I offered you my love. In those days I was cov-
ered with pearls and fine muslin. Now I am mangled
by the executioner and covered with filth and blood."7
-Sister," said the young man, “it is not for my
pleasure that I approach you.
It is to restore to you
a nobler beauty than the charms which you have lost.
“I have seen with mine eyes the Tathagata walk-
ing upon earth and teaching men his wonderful doc-
trine. But you would not have listened to the words
of righteousness while surrounded with temptations,
while under the spell of passion and yearning for
worldly pleasures. You would not have listened to
the teachings of the Tathậgata, for your heart was
wayward, and you set your trust on the sham of your
transient charms.
"The charms of a lovely form are treacherous, and
quickly lead into temptations, which have proved too
strong for you. But there is a beauty which will not
fade, and if you but listen to the doctrine of our Lord,
the Buddha, you will find that peace which you never
would have found in the restless world of sinful pleas-
ures.
Vâsavadattâ became calm and a spiritual happiness
soothed the tortures of her bodily pain; for where
there is much suffering there is also great bliss.
Having taken refuge in the Buddha, the Dharma,
and the Sangha, she died in pious submission to the
punishment of her crime.
9
10
11
12
LXXXI. THE MARRIAGE-FEAST IN JÂMBÛNADA.
There was a man in Jâmbûnada who was to be
married the next day, and he thought, “ Might Bud-
dha, the Blessed One, be present at the wedding."
1
PARABLES AND STORIES.
181
2
8
4
And the Blessed One passed by his house and met
him, and when he read the silent wish in the heart of
the bridegroom, he consented to enter.
When the Holy One appeared with the retinue of
his many bhikshus, the host, whose means were lim-
ited, received them as best he could, saying : “Eat,
my Lord, and all your congregation, according to your
desire."
While the holy men ate, the meats and drinks re-
mained undiminished, and the host thought to him-
self: "How wondrous is this. I should have had
plenty for all my relatives and friends. Would that
I had invited them all."
When this thought was in the host's mind, all his
relatives and friends entered the house; and although
the hall in the house was small there was room in it
for all of them. They sat down at the table and ate,
and there was more than enough for all of them.
The Blessed One was pleased to see so many guests
full of good cheer and he quickened them and glad-
dened them with words of truth, proclaiming the bliss
of righteousness :
- The greatest happiness which a mortal man can
imagine is the bond of marriage that ties together two
loving hearts. But there is a greater happiness still :
it is the embrace of truth. Death will separate husband
and wife, but death will never separate him who has
espoused the truth.
6. Therefore be married unto the truth and live
with the truth in holy wedlock. The husband who
loves his wife and desires for a union that shall be
everlasting must be faithful to her so as to be like truth
itself, and she will rely upon him and revere him and
minister unto him. And the wife who loves her hus-
5
6
7
182
THE GOSPEL OF BUDDHA,
8
band and desires for a union that shall be everlasting
must be faithful to him so as to be like truth itself;
and he will place his trust in her, he will honor her,
he will provide for her. Verily, I say unto you, their
wedlock will be holiness and bliss, and their children
will become like unto their parents and will bear wit-
ness to their happiness.
"Let no man be single, let every one be wedded in
holy love to the truth. And when Mâra, the destroyer,
comes to separate the visible forms of your being, you
will continue to live in the truth, and you will partake
of the life everlasting, for the truth is immortal.”
There was no one among the guests but was
strengthened in his spiritual life, and recognised the
sweetness of a life of righteousness; and they took
refuge in the Buddha, the Dharma, and the Sangha. 10
9
1
LXXXII. A PARTY IN SEARCH FOR A THIEF.
Having sent out his disciples, the Blessed One him-
self wandered from place to place until he reached
Uruvilva.
On his way he sat down in a grove to rest, and it
happened that in that same grove there was a party of
thirty friends who were enjoying themselves with their
wives; and while they were sporting, some of their
goods were stolen.
Then the whole party went in search of the thief
and, meeting the Blessed One sitting under a tree,
saluted him and said : “ Pray, Lord, did you see the
thief pass by with our goods?"
And the Blessed One said: “Which is better for
you, that you go in search for the thief or for your-
selves?” And the youths cried : “In search for our-
selves!"
2
3
4
PARABLES AND STORIES,
183
5
"Well, then," said the Blessed One, " sit down
and I will preach you the truth."
And the whole party sat down and they listened
eagerly to the words of the Blessed One. Having
grasped the truth, they praised the doctrine and took
refuge in the Buddha.
6
LXXXIII. IN THE REALM OF YAMARAJA.
1
There was a Brahman, a religious man and fond in
his affections but without deep wisdom; he had a very
promising son of great skill, who, when seven years
old, was struck with a fatal disease and died. The
unfortunate father was unable to control himself; he
threw himself upon the corpse and lay there as one
dead.
The relatives came and buried the dead child and
when the father came to himself, he was so immoderate
in his grief that he behaved like an insane person. He
no longer gave way to tears but wandered about ask-
ing for the residence of Yamarâja, the king of death,
to beg of him humbly that his child might be allowed
to return alive.
Having arrived at a great Brahman temple the sad
father went through certain religious rites and fell
asleep. While wandering on in his dream he came to
a deep mountain pass where he met a number of shra-
manas who had acquired supreme wisdom. Kind
sirs,” he said, “can you not tell me where the resi-
dence of Yamarâja is?" And they asked him, “Good
friend, why do you want to know?” Whereupon he
told them his sad story and explained his intentions.
Pitying his self-delusion, the shramanas said : “No
mortal man can reach the place where Yama reigns,
2
184
THE GOSPEL OF BUDDHA.
3
4
but some four hundred miles westward lies a great city
in which many good spirits live; every eighth day of
the month Yama visits the place, and there you may
see him who is the king of death and ask him for a
boon.”
The Brahman rejoicing at the news went to the city
and found it as the shramanas had told him. And he
was admitted to the dread presence of Yama, the King
of Death, who, on hearing his request, said: “Your
son lives now in the eastern garden disporting himself;
go there and ask him to follow you.”
Said the happy father : “How does it happen that
my son, without having performed one good work, is
now living in paradise?" Yamarâja replied: "He
has obtained celestial happiness not for performing
good deeds, but because he died in faith and love to
the Lord and Master, the most glorious Buddha. Bud-
dha says: "The heart of love and faith spreads as it
were a beneficent shade from the world of men to the
world of gods.' This glorious utterance is like the
stamp of a king's seal upon a royal edict."
The happy father hastened to the place and saw
his beloved child playing with other children, all trans-
figured by the peace of the blissful existence of a heav-
He ran up to his boy and cried with tears
running down his cheeks: “My son, my son, do you
not remember me, your father who watched over you
with loving care and tended you in your sickness?
Return home with me to the land of the living.” But
the boy, while struggling to go back to his playmates,
upbraided him for using such strange expressions as
father and son. “In my present state," he said, “I
know no such words, for I am free from delusion."
On this, the Brahman departed, and when he woke
5
enly life.
6
PARABLES AND STORIES.
185
7
8
from his dream he bethought himself of the Blessed
Master of mankind, the great Buddha, and resolved to
go to him, lay bare his grief, and seek consolation.
Having arrived at the Jêtavana, the Brahman told
his story and how his boy had refused to recognise him
and to go home with him.
And the World-honored One said: “Truly you are
self-deluded. When man dies the body is dissolved
into its elements, but the spirit is not entombed. It
leads a higher mode of life in which all the relative
terms of father, son, wife, mother, are at an end, just
as a guest who leaves his lodging has done with it, as
though it were a thing of the past. Men concern
themselves most about that which passes away; but
the end of life quickly comes as a burning torrent
sweeping away the transient in a moment. They are
like a blind man set to look after a burning lamp. A
wise man, understanding the transiency of worldly re-
lations, destroys the cause of grief, and escapes from
the seething whirlpool of sorrow. Religious wisdom
lifts a man above the pleasures and pains of the world
and gives him peace everlasting.
The Brahman asked the permission of the Blessed
One to enter into the community of his bhikshus, so as
to acquire that heavenly wisdom which alone can give
comfort to an afflicted heart.
9
10
LXXXIV. THE MUSTARD SEED.
There was a rich man who found his gold suddenly
transformed into charcoal ; and he took to his bed and
refused all food. A friend, hearing of his sickness,
visited the rich man and heard the cause of his grief.
And the friend said: “You made no good use of your
186
THE GOSPEL OF BUDDHA,
1
2
wealth. When you hoarded it up, it was not better
than charcoal. Now hear my advice. Spread mats in
the bazaar; pile up this charcoal, and pretend to trade
with it."
The rich man did as his friend had told him, and
when his neighbors asked him, “Why do you sell
charcoal?” he said: “I offer my goods for sale."
After some time a young girl named Krishâ Gau-
tamî, an orphan and very poor, passed by, and seeing
the rich man in the bazaar, said : “My lord, why do
you thus pile up gold and silver for sale."
And the rich man said: “Will you please hand me
that gold and silver ?" And Krisha Gautamî took up
a handful of charcoal, and lo! it changed back into
gold.
Considering that Krishâ Gautami had the mental
eye of spiritual knowledge and saw the real worth of
things, the rich man gave her in marriage to his son,
and he said: “With many, gold is no better than
charcoal, but with Krishâ Gautamî charcoal becomes
3
4
5
pure gold.”
6
And Krisha Gautamî had an only son, and he died.
In her grief she carried the dead child to all her neigh-
bors, asking them for medicine, and the people said:
- She has lost her senses. The boy is dead."
At length Krisha Gautamî met a man who replied
to her request : “I cannot give you medicine for your
child, but I know a physician who can.
And the girl said : “Pray tell me, sir ; who is it?”
And the man replied: “Go to Shakyamuni, the Bud-
7
8
dha."
Krishâ Gautamî repaired to Buddha and cried :
“Lord and Master, give me the medicine that will
cure my boy."
9
PARABLES AND STORIES.
187
10
11
Buddha answered : "I want a handful of mustard-
seed.' And when the girl in her joy promised to pro-
cure it, Buddha added : 66 The mustard-seed must be
taken from a house where no one has lost a child, hus-
band, parent, or friend.'
Poor Krishâ Gautamî now went from house to
house, and the people pitied her and said: "Here is
mustard-seed; take it !” But when she asked, “Did
a son or daughter, a father or mother, die in your fam-
ily?” They answered her: "Alas! the living are few,
but the dead are many.
Do not remind us of our
deepest grief.” And there was no house but some be-
loved one had died in it.
Krisha Gautamî became weary and hopeless, and
sat down at the wayside, watching the lights of the
city, as they flickered up and were extinguished again.
At last the darkness of the night reigned everywhere.
And she considered the fate of men, that their lives
flicker up and are extinguished. And she thought to
herself : “How selfish am I in my grief! Death is
common to all; yet in this valley of desolation there is a
path that leads him who has surrendered all selfishness
to immortality.”
Putting away the selfishness of her affection for her
child, Krishâ Gautamî had the dead body buried in the
forest. Returning to Buddha, she took refuge in him
and found comfort in the dharma, which is a balm
that will soothe all the pains of our troubled hearts. 13
Buddha said:
The life of mortals in this world is troubled and
brief and combined with pain. For there is not any
means by which those that have been born can avoid
dying; after reaching old age there is death; of such
a nature are living beings.
12
14
15
188
THE GOSPEL OF BUDDHA.
16
17
18
19
20
21
As ripe fruits are early in danger of falling, so mor-
tals when born are always in danger of death.
As all earthen vessels made by the potter end in
being broken, so is the life of mortals.
Both young and adult, both those who are fools
and those who are wise, all fall into the power of
death; all are subject to death.
Of those who, overcome by death, depart from life,
a father cannot save his son, nor relatives their rela-
tions.
Mark! while relatives are looking on and lament-
ing deeply, one by one of the mortals is carried off,
like an ox that is led to the slaughter.
So the world is afflicted with death and decay,
therefore the wise do not grieve, knowing the terms of
the world.
In whatever manner people think a thing will come
to pass, it is often different when it happens, and great
is the disappointment; see, such are the terms of the
world.
Not from weeping nor from grieving will any one
obtain peace of mind; on the contrary, his pain will be
the greater and his body will suffer. He will make
himself sick and pale, yet the dead are not saved by
his lamentation.
People pass away, and their fate after death will
be according to their deeds.
Even if a man live a hundred years, or even more,
he will at last be separated from the company of his
relatives, and leave the life of this world.
He who seeks peace should draw out the arrow of
lamentation, and complaint, and grief.
He who has drawn out the arrow and has become
22
23
24
25
26
PARABLES AND STORIES.
189
composed will obtain peace of mind ; he who has over-
come all sorrow will become free from sorrow, and be
blessed.
277
LXXXV. FOLLOWING THE MASTER OVER THE
STREAM.
1
2
South of Shrâvastî there was a great river, very deep
and wide, on the banks of which lay a hamlet of five
hundred houses. Its inhabitants had not yet heard
the good tidings of salvation and were still immersed
in worldliness and selfish pursuits.
Thinking of the salvation of men, the world-honored
Buddha resolved to go to the village and preach to the
people. Accordingly, he came to the riverside and
sat down beneath a tree, and the villagers seeing the
glory of his appearance approached him with rev-
erence; but when he began to preach to them, they
believed him not.
When the world-honored Buddha had left Shrâvastî,
Shâriputra felt a desire to see the Lord and to hear
him preach. Coming to the river where the water was
deep and the current strong, he said to himself: “This
stream shall not prevent me. I shall go and see the
Blessed One," and he walked across the water, ap-
proached the Master and saluted him.
The people of the village were astonished to see
Shâriputra, wondering how he had crossed the stream
where there was neither a bridge nor a ferry, and how
he could walk on its surface without sinking.
And Shâțiputra replied : “I lived in ignorance
until I heard the voice of Buddha. As I was anxious
to hear the doctrine of salvation, I crossed the river
and I walked over its troubled waters because I had
3
4
Igo
THE GOSPEL OF BUDDHA.
6
faith. Faith, nothing else, enabled me to do so, and
now I am here in the bliss of the Master's presence." 5
The World-honored One added : "Shâriputra, thou
hast spoken well. Faith like thine, alone can save the
world from the yawning gulf of migration and enable
men to walk dryshod to the other shore."
And the Blessed One urged to the villagers the ne-
cessity of ever advancing in the conquest of sorrow
and of casting off all shackles so as to cross the river of
worldliness and attain deliverance from death.
Hearing the words of the Tathậgata, the villagers
were filled with joy and believing in the doctrines of
the Blessed One embraced the five rules and took refuge
in his name.
7
8
LXXXVI. THE SICK BHIKSHU.
1
An old bhikshu of a surly disposition was afflicted
with a loathsome disease the sight and smell of which
was so nauseating that no one would come near him or
help him in his distress. And it happened that the
World-honored One came to the vihâra in which the
unfortunate man lay; hearing of the case he ordered
warm water to be prepared and went to the sick-room
to administer unto the sores of the patient with his
own hand, saying to his disciples :
“The Tathagata has come into the world to befriend
the poor, to succor the unprotected, to nourish those
in bodily affliction, both the followers of the dharma
and unbelievers, to give sight to the blind and enlighten
the minds of the deluded, to stand up for the rights of
orphans as well as the aged, and in so doing to set an
example to others. This is the consummation of his
work, and thus he attains the great goal of life as the
rivers that lose themselves in the ocean.
2
PARABLES AND STORIES.
I9I
3
The World-honored One administered unto the sick
bhikshu daily so long as he stayed in that place. And
the governor of the city came to Buddha to do him
reverence, and having heard of the service which the
Lord did in the vihâra asked the Blessed One about
the previous existence of the sick monk, and Buddha
said:
“In days gone by there was a wicked king who
used to extort from his subjects all he could get; and
he ordered one of his officers to lay the lash on a man
of eminence. The officer little thinking of the pain he
inflicted upon others, obeyed; but when the victim of
the king's wrath begged for mercy, he felt compassion
and laid the whip lightly upon him. Now the king
was reborn as Dêvadatta, who was abandoned by all
his followers, because they were no longer willing to
stand his severity and he died miserable and full of
penitence. The officer is the sick bhikshu, who having
often given offence to his brethren in the vihâra was
left without assistance in his distress. The eminent
man, however, who begged for mercy was Bôdhi-
sattva; he has been reborn as the Tathagata. It is
now my lot to help the wretched man as he had mercy
on me."
And the World-honored One repeated these lines :
"He who inflicts pain on the gentle, or falsely accuses
the innocent, will inherit one of the ten great calami-
ties. But he who has learned to suffer with patience
will be purified and will be the chosen instrument for
the alleviation of suffering."
The diseased bhikshu on hearing these words turned
to Buddha and confessing his ill-natured temper re-
pented and with a heart cleansed from sin did rev-
erence unto the Lord.
4
5
6
THE LAST DAYS.
LXXXVII. THE CONDITIONS OF WELFARE.
WHEN
HEN the Blessed One was residing on the mount
called Vulture's Peak, near Râjagriha, Ajấtasha-
tru the king of Magadha, who reigned in the place of
· Bimbisâra, planned an attack on the Vriji, and he said
to Varshakâra, his prime minister : “I will root out the
Vriji, mighty though they be. I will destroy the Vriji;
I will bring them to utter ruin! Come now, O Brah-
man, and go to the Blessed One; inquire in my name
for his health, and tell him my purpose.
Bear care-
fully in mind what the Blessed One may say, and re-
peat it to me, for the Buddhas speak nothing un-
1
true."
2
When Varshakâra, the prime minister, had greeted
the Blessed One and delivered his message, the ven-
erable Ânanda stood behind the Blessed One and
fanned him, and the Blessed One said to him : «Have
you heard, Ânanda, that the Vriji hold full and fre-
quent public assemblies ?"
«Lord, so I have heard," replied he.
“So long, Ânanda,” said the Blessed One, “as the
Vriji hold these full and frequent public assemblies,
they may be expected not to decline, but to prosper.
So long as they meet together in concord, so long as
they honor their elders, so long as they respect woman-
3
THE LAST DAYS.
193
4
5
6
hood, so long as they remain religious, performing all
proper rites, so long as they extend the rightful pro-
tection, defence and support to the holy ones, the Vriji
may be expected not to decline, but to prosper."
Then the Blessed One addressed Varshakâra and
said: “When I staid, O Brahman, at Vaishâlî, I taught
the Vriji these conditions of welfare, that so long as
they should remain well instructed, so long as they will
continue in the right path, so long as they should live
up to the precepts of righteousness, we could expect
them not to decline, but to prosper."
As soon as the king's messenger had gone, the
Blessed One had the brethren, that were in the neigh-
borhood of Râjagriha, assembled in the service-hall,
and addressed them, saying:
"I will teach you, O bhikshus, the conditions of
the welfare of a community. Listen well, and I will
speak.
"So long, O bhikshus, as the brethren hold full
and frequent assemblies, meeting in concord, rising in
concord, and attending in concord to the affairs of
the Sangha, so long as they, O brethren, do not abro-
gate that which experience has proved to be good, and
introduce nothing except such things as have been
carefully tested, so long as their elders practise jus-
tice, so long as the brethren esteem, revere, and sup-
port their elders, and hearken unto their words, so long
as the brethren are not under the influence of craving,
but delight in the blessings of religion, so that good
and holy men shall come to them and dwell among
them in quiet, so long as the brethren shall not be ad-
dicted to sloth and idleness, so long as the brethren
shall exercise themselves in the sevenfold higher wis-
dom of mental activity, search after truth, energy, joy,
7
194
THE GOSPEL OF BUDDHA.
8
modesty, self-control, earnest contemplation, and equa-
nimity of mind, so long the Sangha may be expected
not to decline, but to prosper.
“Therefore, o bhikshus, be full of faith, modest
in heart, afraid of sin, anxious to learn, strong in en-
ergy, active in mind, and full of wisdom."
9
LXXXVIII. UPRIGHT CONDUCT.
1
2
1
While the Blessed One stayed at Vulture's Peak he
held a broad religious conversation with the brethren
on the nature of upright conduct, and he repeated this
sermon in a great many places all over the country.
And the Blessed One said:
“Great is the fruit, great is the advantage of earn-
est contemplation, when set round with upright con-
duct.
“Great is the fruit, great is the advantage of intel-
lect, when set round with earnest contemplation.
"The mind set round with intelligence is freed
from the great evils of sensuality, selfishness, delusion,
and ignorance."
3
4
5
LXXXIX. PÂTALIPUTRA.
When the Blessed One had stayed as long as con-
venient at Nâlandâ, he went to Pâtaliputra, the fron-
tier town of Magadha; and when the disciples at Pa-
taliputra heard of his arrival, they invited him to their
village rest-house. And the Blessed One robed him-
self, took his bowl and went with the brethren to the
rest-house. There he washed his feet, entered the
hall, and seated himself against the centre pillar, with
his face towards the east. The brethren, also, having
washed their feet, entered the hall, and took their seats
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195
1
2
round the Blessed One, against the western wall, facing
the east. And the lay devotees of Pâtaliputra, having
also washed their feet, entered the hall, and took their
seats opposite the Blessed One, against the eastern
wall, facing towards the west.
Then the Blessed One addressed the lay-disciples
of Pâtaliputra, and he said:
“Fivefold, O householders, is the loss of the wrong-
doer through his want of rectitude. In the first place,
the wrong-doer, devoid of rectitude, falls into great
poverty through sloth; in the next place, his evil re-
pute gets noised abroad; thirdly, whatever society he
enters, whether of Brahmans, nobles, heads of houses,
or shramanas, he enters shyly and confusedly; fourthly,
he is full of anxiety when he dies; and lastly, on the
dissolution of the body after death, his mind remains
in an unhappy state. Wherever his karma continues,
there will be suffering and woe. This, O household-
ers, is the fivefold loss of the evil-doer !
"Fivefold, O householders, is the gain of the well-
doer through his practice of rectitude. In the first
place the well-doer, strong in rectitude, acquires prop-
erty through his industry; in the next place, good re-
ports of him are spread abroad; thirdly, whatever
society he enters, whether of nobles, Brahmans, heads
of houses, or members of the order, he enters with con-
fidence and self-possession; fourthly, he dies without
anxiety; and, lastly, on the dissolution of the body after
death, his mind remains in a happy state. Wherever
his karma continues, there will be heavenly bliss and
peace. This, O householders, is the fivefold gain of
the well-doer."
When the Blessed One had taught the disciples,
and incited them, and roused them, and gladdened
8
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5
6
7
them far into the night with religious edification, he
dismissed them, saying, “ The night is far spent, O
householders. It is time for you to do what you deem
most fit.'
“Be it so, Lord !" answered the disciples of Pa-
taliputra, and rising from their seats, they bowed to
the Blessed One, and keeping him on their right hand
as they passed him, they departed thence.
While the Blessed One stayed at Pâtaliputra, the
king of Magadha sent a messenger to the governor of
Pâtaliputra to raise fortifications for the security of
the town.
And the Blessed One seeing the laborers at work
predicted the future greatness of the place, saying:
- The men who build the fortress act as if they had
consulted higher powers. For this city of Pâtaliputra
will be a dwelling-place of busy men and a centre for
the exchange of all kinds of goods. But three dangers
hang over Pâtaliputra, that of fire, that of water, that
of dissension.”
When the governor heard of the prophecy of Pâ-
taliputra's future, he greatly rejoiced and named the
city-gate through which Buddha had gone towards the
river Ganges, “The Gautama Gate."
Meanwhile the people living on the banks of the
Ganges arrived in great numbers to pay reverence to
the Lord of the world; and many persons asked him
to do them the honor to cross over in their boats.
But the Blessed One considering the number of the
boats and their beauty did not want to show any par-
tiality, and by accepting the invitation of one to offend
all the others. He therefore crossed the river without
any boat, signifying thereby that the rafts of asceticism
and the gaudy gondolas of religious ceremonies were
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10
not staunch enough to weather the storms of the ocean
of Samsara, while the boat of wisdom is the safest
vessel to reach the shore of Nirvana.
And as the city gate was called after the name of
the Tathagata so the people called this passage of the
river "Gautama Ford.”
11
XC. SHÂRIPUTRA'S FAITH.
1
2
The Blessed One proceeded with a great company
of the brethren to Nâlandâ; and there he stayed in a
mango grove.
Now the venerable Shâriputra came to the place
where the Blessed One was, and having saluted him,
took his seat respectfully at his side, and said: "Lord!
such faith have I in the Blessed One, that methinks
there never has been, nor will there be, nor is there
now any other, who is greater or wiser than the Bles-
sed One, that is to say, as regards the higher wis-
dom."
Replied the Blessed One: "Grand and bold are
the words of thy mouth, Shâriputra : verily, thou hast
burst forth into a song of ecstasy! Surely then thou
hast known all the Blessed Ones who in the long ages
of the past have been holy Buddhas ?"
- Not so, O Lord !” said Shâriputra.
And the Lord continued : “ Then thou hast per-
ceived all the Blessed Ones who in the long ages of
the future shall be holy Buddhas ?"
"Not so, O Lord !”
"But at least then, O Shâriputra, thou knowest
me as the holy Buddha now alive, and hast pene-
trated my mind.”
“Not even that, O Lord ! ”
3
4
6
7
8
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THE GOSPEL OF BUDDHA.
9
“You see then, Shâriputra, that you know not the
hearts of the holy Buddhas of the past nor the hearts
of those of the future. Why, therefore, are your words
so grand and bold? Why do you burst forth into such
a song of ecstasy?'
" O Lord ! I have not the knowledge of the hearts
of Buddhas that have been and are to come, and now
are. I only know the lineage of the faith. Just, Lord,
as a king might have a border city, strong in its foun-
dations, strong in its ramparts and with one gate
alone; and the king might have a watchman there,
clever, expert, and wise, to stop all strangers and ad-
mit only friends. And he, on going over the approaches
all about the city, might not be able to observe all the
joints and crevices in the ramparts of that city as to
know where such a small creature as a cat could get
out. That might well be. Yet all living beings of
larger size that entered or left the city, would have to
pass through that gate. Thus only is it, Lord, that I
know the lineage of the faith. I know that the holy
Buddhas of the past, putting away all lust, ill-will,
sloth, pride, and doubt, knowing all those mental
faults which make men weak, training their minds in
the four kinds of mental activity, thoroughly exercising
themselves in the sevenfold higher wisdom, received
the full fruition of Enlightenment. And I know that
the holy Buddhas of the times to come will do the
same.
And I know that the Blessed One, the holy
Buddha of to-day, has done so now.''
“Great is thy faith, O Shâriputra," replied the
Blessed One, “but take heed that it be well grounded."'li
.
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XCI. THE MIRROR OF TRUTH.
1
2
3
The Blessed One proceeded to the village Nâdika
with a great company of brethren and there he stayed
at the Brick Hall. And the venerable Ânanda went
to the Blessed One and mentioning to him the names
of the brethren and sisters that had died, anxiously in-
quired about their fate after death, whether they had
been reborn in animals or in hell, or as ghosts, or in
any place of woe.
And the Blessed One replied to Ânanda and said:
« Those who have died after the complete destruc-
tion of the three bonds of lust, of covetousness and of
the egotistical cleaving to existence, need not fear the
state after death. They will not be reborn in a state of
suffering; their minds will not continue as a karma of
evil deeds or sin, but are assured of final salvation.
“When they die, nothing will remain of them but
their good thoughts, their righteous acts, and the bliss
that proceeds from truth and righteousness. As rivers
must at last reach the distant main, so their minds will
be reborn in higher states of existence and continue to
be pressing on to their ultimate goal which is the ocean
of truth, the eternal peace of Nirvana.
"Men are anxious about death and their fate after
death; but there is nothing strange in this, Ânanda,
that a human being should die. However, that you
should inquire about them, and having heard the truth
still be anxious about the dead, this is wearisome to
the Blessed One. I will, therefore, teach you the mir-
ror of truth:
««•Hell is destroyed for me, and rebirth as an ani-
4
5
200
THE GOSPEL OF BUDDHA.
6
7
8
mal, or a ghost, or in any place of woe. I am con-
verted; I am no longer liable to be reborn in a state
of suffering, and am assured of final salvation.'
“What, then, Ânanda, is this mirror of truth? It
is the consciousness that the elect disciple is in this
world possessed of faith in the Buddha, believing the
Blessed One to be the Holy One, the Fully-enlight-
ened One, wise, upright, happy, world-knowing, su-
preme, the Bridler of men's wayward hearts, the
Teacher of gods and men, the blessed Buddha.
"It is further the consciousness that the disciple is
possessed of faith in the truth, believing the truth to
have been proclaimed by the Blessed One, for the ben-
efit of the world, passing not away, welcoming all,
leading to salvation, to which through truth the wise
will attain, each one by his own efforts.
“And, finally, it is the consciousness that the disciple
is possessed of faith in the order, believing in the effic-
acy of a union among those men and women who are
anxious to walk in the noble eightfold path, believing
this church of the Buddha, of the righteous, the up-
right, the just, the law-abiding, to be worthy of honor,
of hospitality, of gifts, and of reverence; to be the
supreme sowing-ground of merit for the world ; to be
possessed of the virtues beloved by the good, virtues
unbroken, intact, unspotted, unblemished, virtues
which make men truly free, virtues which are praised
by the wise, are untarnished by the desire of selfish
aims, either now or in a future life, or by the belief in
the efficacy of outward acts, and are conducive to high
and holy thought.
"This is the mirror of truth which teaches the
straightest way to enlightenment which is the common
goal of all living creatures. He who possesses the
9
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201
mirror of truth is free from fear, will find comfort in
the tribulations of life, and his life will be a blessing
to all his fellow-creatures."
10
XCII. AMBAPÂLİ
1
Then the Blessed One proceeded with a great num-
ber of brethren to Vaishali, and he stayed at the grove
of the courtesan Ambapâli. And he said to the breth-
ren: "Let a brother, o bhikshus, be mindful and
thoughtful. Let a brother, whilst in the world, over-
come the grief which arises from bodily craving, from
the lust of sensations, and from the errors of wrong
reasoning. Whatever you do, act always in full pres-
ence of mind. Be thoughtful in eating and drinking,
in walking or standing, in sleeping or waking, in talk-
ing or in being silent."
Now the courtesan Ambapâlî heard that the Blessed
One had arrived and was staying at her mango grove;
and she went in a carriage as far as the ground was
passable for carriages, and there she alighted. Thence
proceeding on foot to the place where the Blessed One
was, she took her seat respectfully on one side.
prudent woman goes forth to perform her religious
duties, so she appeared in a simple dress without any
ornaments, yet beautiful to look upon.
And the Blessed One thought to himself: "This
woman moves in worldly circles and is a favorite of
kings and princes; yet is her heart composed and
quieted. Young in years, rich, surrounded by pleas-
ures, she is thoughtful and steadfast. This, indeed, is
rare in the world. Women, as a rule, are scant in
wisdom and deeply immersed in vanity; but she, al-
though living in luxury, has acquired the wisdom of a
As a
2
202
THE GOSPEL OF BUDDHA.
3
5
6
master, taking delight in piety, and able to receive the
truth in its completeness."
When she was seated, the Blessed One instructed,
aroused, and gladdened her with religious discourse. 4
As she listened to the law, her face brightened with
delight. Then she rose and said to the Blessed One:
“ May the Blessed One do me the honor of taking his
meal, together with the brethren, at my house to-mor-
row?" And the Blessed One gave, by silence, his con-
sent.
Now, the Licchavi, a wealthy family of princely
descent, hearing that the Blessed One had arrived at
Vaishâlî and was staying at Ambapâlî's grove, mounted
their magnificent carriages, and proceeded with their
retinue to the place where the Blessed One was. And
the Licchavi were gorgeously dressed in bright colors
and decorated with costly jewels.
And Ambapâlî drove up against the young Licchavi,
axle to axle, wheel to wheel, and yoke to yoke, and
the Licchavi said to Ambapâlî, the courtesan: “How
is it, Ambapâlî, that you drive up against us thus?” 7
“My lords," said she, “I have just invited the
Blessed One and his brethren for their to-morrow's
meal.'
And the princes replied: "Ambapâlî ! give up this
meal to us for a hundred thousand."
.“ My Lord, were you to offer all Vaishâlî with its
subject territory, I would not give up so great an
honor !"
Then the Licchavi went on to Ambapâli's grove.
When the Blessed One saw the Licchavi approach-
ing in the distance, he addressed the brethren, and
said: "O brethren, let those of the brethren who have
never seen the gods gaze upon this company of the
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9
10
11
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203
12
Licchavi, for they are dressed gorgeously, like immor-
tals.”
And when they had driven as far as the ground was
passable for carriages, the Licchavi alighted and went
on foot to the place where the Blessed One was, taking
their seats respectfully by his side. And when they
were thus seated, the Blessed One instructed, roused,
and gladdened them with religious discourse.
Then they addressed the Blessed One and said:
May the Blessed One do us the honor of taking his
meal, together with the brethren, at our palace to-mor-
13
14
row?"
15
"O Licchavi," said the Blessed One, “I have
promised to dine to-morrow with Ambapâlî, the cour-
tesan.
Then the Licchavi, expressing their approval of
the words of the Blessed One, arose from their seats
and bowed down before the Blessed One, and, keeping
him on their right hand as they passed him, they de-
parted thence; but when they came home, they cast
up their hands, saying : “A worldly woman has out-
done us; we have been left behind by a frivolous
16
girl !"
17
And at the end of the night Ambapâlî, the courte-
san, made ready in her mansion sweet rice and cakes,
and announced through a messenger the time to the
Blessed One, saying, “The hour, Lord, has come, and
the meal is ready!”
And the Blessed One robed himself early in the
morning, took his bowl, and went with the brethren
to the place where Ambapâli's dwelling-house was:
and when they had come there they seated themselves
on the seats prepared for them. And Ambapâlî, the
courtesan, set the sweet rice and cakes before the or-
204
THE GOSPEL OF BUDDHA.
18
der, with the Buddha at their head, and waited upon
them till they refused to take more.
And when the Blessed One had finished his meal,
the courtezan had a low stool brought, and sat down
at his side, and addressed the Blessed One, and said :
"Lord, I present this mansion to the order of bhikshus,
of which Buddha is the chief.” And the Blessed One
accepted the gift; and after instructing, rousing, and
gladdening her with religious edification, he rose from
his seat and departed thence.
19
XCIII. BUDDHA'S FAREWELL ADDRESS.
1
When the Blessed One had remained as long as he
wished at Ambapâli's grove, he went to Vênuvana,
near Vaishâlî. There the Blessed One addressed the
brethren, and said: “O mendicants, do you take up
your abode for the rainy season round about Vaishâlî,
each one according to the place where his friends and
near companions may live. I shall enter upon the
rainy season here at Vênuvana."
When the Blessed One had thus entered upon the
rainy season there fell upon him a dire sickness, and
sharp pains came upon him even unto death. But the
Blessed One, mindful and self-possessed, bore them
without complaint.
Then this thought occurred to the Blessed One,
" It would not be right for me to pass away from life
without addressing the disciples, without taking leave
of the order. Let me now, by a strong effort of the
will, bend this sickness down again, and keep my hold
on life till the allotted time have come."
And the Blessed One, by a strong effort of the will,
bent the sickness down, and kept his hold on life till
2
3
THE LAST DAYS.
205
4
open air.
the time he fixed upon should come. And the sickness
abated.
Thus the Blessed One began to recover; and when
he had quite got rid of the sickness, he went out from
the monastery, and sat down on a seat spread out in the
And the venerable Ânanda, accompanied by
many other disciples, approached where the Blessed
One was, saluted him, and taking a seat respectfully
on one side, said: “I have beheld, Lord, how the Bles-
sed One was in health, and I have beheld how the
Blessed One had to suffer. And though at the sight of
the sickness of the Blessed One my body became weak
as a creeper, and the horizon became dim to me, and
my faculties were no longer clear, yet notwithstanding
I took some little comfort from the thought that the
Blessed One would not pass away from existence until
at least he had left instructions as touching the or-
der."
And the Blessed One addressed Ânanda for the sake
of the order and said:
" What, then, Ananda, does the order expect of
me? I have preached the truth without making any
distinction between exoteric and esoteric doctrine; for
in respect of the truth, Ânanda, the Tathậgata has no
such thing as the closed fist of a teacher, who keeps
some things back.
“Surely, Ânanda, should there be any one who har-
bours the thought, It is I who will lead the brother-
hood,'or, “The order is dependent upon me,' he should
lay down instructions in any matter concerning the
order. Now the Tathậgata , Ânanda, thinks not that
it is he who should lead the brotherhood, or that the
order is dependent upon him.
5
6
7
8
206
THE GOSPEL OF BUDDHA.
9
“Why, then, should the Tathagata leave instruc-
tions in any matter concerning the order?
“I am now grown old, O Ânanda, and full of years,
my journey is drawing to its close, I have reached the
sum of my days, I am turning eighty years of age.
Just as a worn-out cart can only with much diffi-
culty be made to move along, so the body of the Ta-
thâgata can only be kept going with much additional
10
care.
11
12
13
14
“ It is only, Ânanda, when the Tathậgata, ceasing
to attend to any outward thing, becomes plunged in
that devout meditation of heart which is concerned
with no bodily object, it is only then that the body of
the Tathậgata is at ease.
- Therefore, o Ânanda, be ye lamps unto your-
selves. Rely on yourselves, and do not rely on external
help.
“Hold fast to the truth as a lamp. Seek salvation
alone in the truth. Look not for assistance to any one
besides yourselves.
“And how, Ânanda, can a brother be a lamp unto
himself, rely on himself only and not on any external
help, holding fast to the truth as his lamp and seeking
salvation in the truth alone, looking not for assistance
to any one besides himself?
“Herein, o Ânanda, let a brother, as he dwells in
the body, so regard the body that he, being strenuous,
thoughtful, and mindful, may, whilst in the world,
overcome the grief which arises from the body's crav-
ings.
“While subject to sensations let him continue so
to regard the sensations that he, being strenuous,
thoughtful, and mindful, may, whilst in the world,
overcome the grief which arises from the sensations. 17
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THE LAST DAYS.
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16
"And so, also, when he thinks or reasons, or feels,
let him so regard his thoughts that being strenuous,
thoughtful, and mindful he may, whilst in the world,
overcome the grief which arises from the craving due
to ideas, or to reasoning, or to feeling.
“Those who, either now or after I am dead, shall
be a lamp unto themselves, relying upon themselves
only and not relying upon any external help, but holding
fast to the truth as their lamp, and seeking their salva-
tion in the truth alone, shall not look for assistance to
any one besides themselves, it is they, Ânanda, among
my bhikshus, who shall reach the very topmost height!
But they must be anxious to learn."
19
XCIV. BUDDHA ANNOUNCES HIS DEATH.
1
Said the Tathagata to Ânanda: "In former years,
Ânanda, Mâra, the Evil One, approached the holy
Buddha three times to tempt him.”
When Bôdhisattva left the palace, Mâra stood in
the gate and stopped him: “Depart not, O my Lord,"
exclaimed Mâra, “in seven days from now the wheel
of empire will appear, and will make you sovereign
over the four continents and the two thousand adjacent
islands. Therefore, stay, my Lord.”
Bôdhisattva replied: "Well do I know that the
wheel of empire will appear to me; but it is not sov-
ereignty that I desire. I will become a Buddha and
make all the world shout for joy.
“Again, Ânanda, the Evil One approached the Ta-
thâgata when, after a practice of severe self-mortifica-
tion, having bathed his body, he left the Nairanjana
river. Mâra said: "Thou art emaciated from fasts,
2
3
208
THE GOSPEL OF BUDDHA.
5
6
7
8
and death is near. What good is thy exertion? Deign
to live, and thou wilt be able to do good works.'
“Then the Blessed One made reply: "O thou friend
of the indolent, thou wicked one; for what purpose
hast thou come?
“Let the flesh waste away, if but the mind becomes
more tranquil and attention more steadfast.
"What is life in this world? Death in battle is
better to me than that I should live defeated.'
“And Mâra left the Tathậgata, saying: "For seven
years I followed the Blessed One step by step, but I
found no fault in the Enlightened One.'
“A third time, Ânanda, the tempter approached
the Blessed One when he was resting under the shep-
herd's Nyagrôdha tree on the bank of the river Nairan-
jana, immediately after having reached the great en-
lightenment. Then Mâra, the Evil One, came to the
place where the Blessed One was, and, standing be-
side him, he addressed him in the words : 'Pass away
now, Lord, from existence! Let the Blessed One now
die! Now is the time for the Blessed One to pass
away!'
“And when Mâra had thus spoken, the Blessed
One said : I shall not die, O Evil One, until not only
the brethren and sisters of the order, but also the lay-
disciples of both sexes, shall have become true hearers,
wise and well trained, ready and learned, versed in the
Scriptures, fulfilling all the greater and lesser duties,
correct in life, walking according to the precepts-
until they, having thus themselves learned the doctrine,
shall be able to give information to others concerning
it, preach it, make it known, establish it, open it,
minutely explain it, and make it clear—until they, when
others start vain doctrines, shall be able to vanquish
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THE LAST DAYS.
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10
11
and refute them, and so to spread the wonder-working
truth abroad! I shall not die until the pure religion of
truth shall have become successful, prosperous, wide-
spread, and popular in all its full extent-until, in
a word, it shall have been well proclaimed among
men !'
"Thus three times did Mâra approach me in former
years. And now, Ânanda, Mâra, the Evil One, came
again to-day to the place where I was, and, standing
beside me, addressed me in the same words: Pass
away, Lord, from existence.' And when he had thus
spoken, Ânanda, I answered him and said: Make
thyself happy; the final extinction of the Tathâgata
shall take place before long.
And the venerable Ânanda addressed the Blessed
One and said: "Vouchsafe, Lord, to remain with us,
O Blessed One! for the good and the happiness of the
great multitudes, out of pity for the world, for the
good and the gain of mankind ! "
Said the Blessed One: “Enough now, Ânanda, be-
seech not the Tathagata !”
And again, a second time, the venerable Ânanda
besought the Blessed One in the same words. And he
received from the Blessed One the same reply.
And again, the third time, the venerable Ananda
besought the Blessed One to live longer; and the
Blessed One said: “ Hast thou faith, Ânanda ?”
Said Ânanda: "I have, my Lord !"
And the Blessed One, seeing the quivering eyelids
of Ânanda, read the deep grief in the heart of his be-
loved disciple, and he asked again : «Hast thou, in-
deed, faith, Ananda?"
And Ânanda said: "I have faith, my Lord."
Then the Blessed One continued: “If thou hast
12
13
14
15
16
17
18
210
THE GOSPEL OF BUDDHA.
19
,
faith, Ananda, in the wisdom of the Tathagata, why,
then, Ânanda, dost thou trouble the Tathậgata even
until the third time? Have I not formerly declared to
you that it is in the very nature of all things, near and
dear unto us, that we must separate from them, and
leave them? How then, Ânanda, can it be possible
for me to remain, since everything that is born, or
brought into being, and organised, contains within it-
self the inherent necessity of dissolution ? How, then,
can it be possible that this body of mine should not be
dissolved? No such condition can exist! And this
mortal existence, o Ânanda, has been relinquished,
cast away, renounced, rejected, and abandoned by the
Tathâgata."
And the Blessed One said to Ânanda : 6 Go now,
Ânanda, and assemble in the Service Hall such of the
brethren as reside in the neighborhood of Vaishâlî.” 20
Then the Blessed One proceeded to the Service
Hall, and sat down there on the mat spread out for
him. And when he was seated, the Blessed One ad-
dressed the brethren, and said :
"O brethren, ye to whom the truth has been made
known, having thoroughly made yourselves masters of
it, practise it, meditate upon it, and spread it abroad,
in order that pure religion may last long and be per-
petuated, in order that it may continue for the good
and happiness of the great multitudes, out of pity for
the world, and to the good and gain of all living be-
ings!
"Star-gazing and astrology, forecasting lucky or
unfortunate events by signs, prognosticating good or
evil, all these are things forbidden.
“He who lets his heart go loose without restraint
shall not attain Nirvâna; therefore, must we liold the
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25
heart in check, and retire from worldly excitements
and seek tranquillity of mind.
"Eat your food to satisfy your hunger, and drink
to satisfy your thirst. Satisfy the necessities of life
like the butterfly that sips the flower, without destroy-
ing its fragrance or its texture.
" It is through not understanding and grasping the
four truths, O brethren, that we have gone astray so
long, and wandered in this weary path of transmigra-
tions, both you and I, until we have found the truth. 26
* Practise the earnest meditations I have taught
you. Continue in the great struggle against sin. Walk
steadily in the roads of saintship. Be strong in moral
powers. Let the organs of your spiritual sense be
quick. When the seven kinds of wisdom enlighten
your mind, you will find the noble, eightfold path that
leads to Nirvana.
Behold, O brethren, the final extinction of the
Tathâgata will take place before long. I now exhort
you, saying: All component things must grow old and
be dissolved again. Seek ye for that which is perma-
nent, and work out your salvation with diligence."” 28
27
XCV. CHUNDA, THE SMITH.
1
And the Blessed One went to Pâvâ.
When Chunda, the worker in metals, heard that
the Blessed One had come to Pâvâ and was staying in
his mango grove, he came to Buddha and respectfully
invited him and the brethren to take their meal at his
house. And Chunda prepared rice-cakes and a quan-
tity of dried boar's flesh.
When the Blessed One had eaten the food pre-
pared by Chunda, the worker in metals, there fell upon
2
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THE GOSPEL OF BUDDHA.
3
4
5
6
I am
7
him a dire sickness, and sharp pain came upon him
even unto death. But the Blessed One, mindful and
self-possessed, bore it without complaint.
And the Blessed One addressed the venerable
Ânanda, and said: “Come, Ananda, let us go on to
Kushinagara."
On his way the Blessed One grew tired, and he
went aside from the road to rest at the foot of a tree,
and said: “Fold, I pray you, Ânanda, the robe, and
spread it out for me. I am weary, Ânanda, and must
rest awhile !"
- Be it so, Lord !” said the venerable Ananda
and he spread out the robe folded fourfold.
The Blessed One seated himself, and when he was
seated he addressed the venerable Ananda, and said :
- Fetch me, I pray you, Ânanda, some water.
thirsty, Ananda, and would drink."
When he had thus spoken, the venerable Ânanda
said to the Blessed One: "But just now, Lord, five
hundred carts have gone over and have stirred the
water ; but a river, O Lord, is not far off. Its water
is clear and pleasant, cool and transparent, and it is
easy to get down to it.
There the Blessed One may
both drink water and cool his limbs.”
A second time the Blessed One addressed the ven-
erable Ânanda, saying: “Fetch me, I pray you,
Ânanda, some water. I am thirsty, Ânanda, and would
drink."
And a second time the venerable Ananda said:
“Let us go to the river."
Then the third time the Blessed One addressed the
venerable Ananda, and said : "Fetch me, I pray you,
Ânanda, some water. I am thirsty, Ânanda, and would
drink."
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"Be it so, Lord !” said the venerable Ânanda in
assent to the Blessed One; and, taking a bowl, he
went down to the streamlet. And lo! the streamlet,
which, stirred up by wheels, had become muddy, when
the venerable Ânanda came up to it, flowed clear and
bright and free from all turbidity. And he thought :
"How wonderful, how marvellous is the great might
and power of the Tathậgata !”
Ânanda brought the water in the bowl to the Lord,
saying: “Let the Blessed One take the bowl. Let the
Happy One drink the water. Let the Teacher of men
and gods quench his thirst."
Then the Blessed One drank of the water.
Now, at that time a man of low caste, named Puk-
kasha, a young Malla, a disciple of Arâda Kâlâma,
was passing along the high road from Kushinagara to
Pava.
And Pukkasha, the young Malla, saw the Blessed
One seated at the foot of a tree. On seeing him, he
went up to the place where the Blessed One was, and
when he had come there, he saluted the Blessed One
and took his seat respectfully on one side. Then the
Blessed One instructed, edified, and gladdened Puk-
kasha, the young Malla, with religious discourse.
Aroused and gladdened by the words of the Blessed
One, Pukkasha, the young Malla, addressed a certain
man who happened to pass by, and said: "Fetch me,
I pray you, my good man, two robes of cloth of gold,
burnished and ready for wear."
"Be it so, sir!" said that man in assent to Puk-
kasha, the young Malla ; and he brought two robes of
cloth of gold, burnished and ready for wear.
And the Malla, Pukkasha, presented the two robes
of cloth of gold, burnished and ready for wear, to the
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17
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THE GOSPEL OF BUDDHA.
May the
19
20
21
22
Blessed One, saying: “Lord, these two robes of bur-
nished cloth of gold are ready for wear.
Blessed One show me favor and accept them at my
hands!
The Blessed One said : “Pukkasha, robe me in one,
and Ânanda in the other."
And the Tathagata's body appeared shining like a
flame, and he was beautiful above all expression.
And the venerable Ananda said to the Blessed One:
- How wonderful a thing is it, Lord, and how marvel-
lous, that the color of the skin of the Blessed One
should be so clear, so exceedingly bright! When I
placed this robe of burnished cloth of gold on the body
of the Blessed One, lo! it seemed as if it had lost its
splendor!”
The Blessed One said: “There are two occasions
on which a Tathagata's appearance becomes clear and
exceeding bright. In the night, Ananda, in which a
Tathagata attains to the supreme and perfect insight,
and in the night in which he passes finally away.in
that utter passing away which leaves nothing whatever
of his earthly existence to remain."
And the Blessed One addressed the venerable
Ânanda, and said: “Now it may happen, Ânanda,
that some one should stir up remorse in Chunda, the
smith, by saying: 'It is evil to thee, Chunda, and loss
to thee, that the Tathậgata died, having eaten his last
meal from thy provision.' Any such remorse, Ânanda,
in Chunda, the smith, should be checked by saying:
• It is good to thee, Chunda, and gain to thee, that the
Tathâgata died, having eaten his last meal from thy
provision. From the very mouth of the Blessed One,
O Chunda, have I heard, from his own mouth have I
received this saying, “These two offerings of food are
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215
1
of equal fruit and of much greater profit than any
other : the offerings of food which a Tathagata accepts
when he has attained perfect enlightenment and when
he passes away by the utter passing away in which
nothing whatever of his earthly existence remains be-
hind-these two offerings of food are of equal fruit
and of equal profit, and of much greater fruit and much
greater profit than any other. There has been laid up
by Chunda, the smith, a karma redounding to length
of life, redounding to good birth, redounding to good
fortune, redounding to good fame, redounding to the
inheritance of heaven and of great power.
In this
way, Ânanda, should be checked any remorse in
Chunda, the smith."
Then the Blessed One, perceiving that death was
near, uttered these words: “He who gives away shall
have real gain. He who subdues himself shall be free
of passions. The righteous man casts off sin; and by
rooting out lust, bitterness, and illusion, do we reach
Nirvana."
24
25
XCVI. MAITRÊYA.
The Blessed One proceeded with a great company
of the brethren to the shâla grove of the Mallas, the
Upavartana of Kushinagara on the further side of the
river Hiranyavatî, and when he had arrived he ad-
dressed the venerable Ânanda, and said: “Make ready
for me, I pray you, Ânanda, the couch with its head to
the north, between the twin shâla trees. I am weary,
Ânanda, and wish to lie down."
"Be it so, Lord !” said the venerable Ânanda, and
he spread a couch with its head to the north, between
the twin shâla trees. And the Blessed One laid him-
self down, and he was mindful and self-possessed.
1
2
216
THE GOSPEL OF BUDDHA.
3
Now, at that time the twin shâla trees were full of
bloom with flowers out of season; and heavenly songs
came wafted from the skies, out of reverence for the
successor of the Buddhas of old. And Ânanda was
filled with wonder that the Blessed One was thus hon-
ored. But the Blessed One said: "Not by such
events, Ânanda, is the Tathậgata rightly honored, held
sacred, or revered. But the brother or the sister, the
devout man or the devout woman, who continually
fulfils all the greater and the lesser duties, walking ac-
cording to the precepts, it is they who rightly honor,
hold sacred, and revere the Tathagata with the worth-
iest homage. Therefore, o Ânanda, be ye constant in
the fulfilment of the greater and of the lesser duties,
and walk according to the precepts; thus, Ananda,
will ye honor the Master."
Then the venerable Ânanda went into the vihâra,
and stood leaning against the lintel of the door,
weeping at the thought : “Alas ! I remain still but a
learner, one who has yet to work out his own perfec-
tion. And the Master is about to pass away from me-
he who is so kind !"
Now, the Blessed One called the brethren, and
said: "Where, O brethren, is Ânanda?"
And one of the brethren went and called Ânanda.
And Ânanda came and said to the Blessed One:
“ Deep darkness reigned for want of wisdom; the
world of sentient creatures was groping for want of
light; then the Tathâgata lit up the lamp of wisdom,
and now it will be extinguished again, ere he has
brought it out."
And the Blessed One said to the venerable Ânanda,
as he sat there by his side:
" Enough, Ânanda! Do not let yourself be troubled;
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5
6
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217
8
9
10
do not weep! Have I not already, on former occasions,
told
you that it is in the very nature of all things most
near and dear unto us that we must separate from them
and leave them?
" The foolish man conceives the idea of self,' the
wise man sees there is no ground on which to build
the idea of 'self,' thus he has a right conception of
the world and well concludes that all compounds
aniassed by sorrow will be dissolved again, but the
truth will remain.
"Why should I preserve this body of flesh, when
the body of the excellent law will endure? I am re-
solved; having accomplished my purpose and attended
to the work set me, I look for rest! This is the one
thing needed.
"For a long time, Ânanda, have you been very
near to me by thoughts and acts of such love as never
varies and is beyond all measure. You have done
well, Ânanda! Be earnest in effort and you too shall
soon be free from the great evils, from sensuality, from
selfishness, from delusion, and from ignorance !”
And Ânanda, suppressing his tears, said to the
Blessed One : 6. Who shall teach us when thou art
gone?”
And the Blessed One replied : “I am not the first
Buddha who came upon earth, nor shall I be the last.
I came to teach you the truth, and I have founded on
earth the kingdom of truth. Gautama Siddhartha will
die, but Buddha will live, for Buddha is the truth, and
the truth cannot die. He who believes in the truth
and lives it, is my disciple, and I shall teach him. The
truth will be propagated, and the kingdom of truth
will increase for about five hundred years. Then for
a while the clouds of error will darken the light, and
11
12
218
THE GOSPEL OT BUDDHA.
13
in due time another Buddha will arise, and he will re-
veal to you the selfsame eternal truth which I have
taught you.”
Ânanda said: How shall we know him?"
The Blessed One said: “The Buddha that will
come after me will be known as Maitrêya, which means
"he whose name is kindness.'"
14
15
XCVII. BUDDHA'S DEATH.
2
Then the Mallas, with their young men and maid-
ens and their wives, being grieved, and sad, and
afflicted at heart, went to the Upavartana, the shâla
grove of the Mallas, and wanted to see the Blessed
One, in order to partake of the bliss that devolves
upon those who are in the presence of the Holy One.1
And the Blessed One addressed them and said:
"Seeking the way, you must exert yourselves and
strive with diligence. It is not enough to have seen
me! Walk as I have commanded you; free yourself of
the tangled net of sorrow. Walk in the path with
steadfast aim.
"A sick man may be cured by the healing power
of niedicine and will be rid of all his ailments without
beholding the physician.
“He who does not do what I command sees me in
vain. This brings no profit. Whilst he who lives far
off from where I am and yet walks righteously is ever
3
4
5
near ne.
"A man may dwell beside me, and yet, being dis-
obedient, be far away from me. Yet he who obeys
the dharma will always enjoy the bliss of the Tathâ-
gata's presence."
Then the mendicant Subhadra went to the shâla
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219
8
grove of the Mallas and said to the venerable Ânanda :
“I have heard from fellow mendicants of mine, who
were deep stricken in years and teachers of great ex-
perience: "Sometimes and full seldom do Tathậgatas
appear in the world, the holy Buddhas.' Now it is
said that to-day in the last watch of the night, the final
passing away of the shramana Gautama will take place.
My mind is full of uncertainty, yet have I faith in the
shramana Gautama and trust he will be able so to pre-
sent the truth that I may get rid of my doubts. O that
I might be allowed to see the shramana Gautama !" ?
When he had thus spoken the venerable Ananda
said to the mendicant Subhadra: “Enough ! friend
Subhadra. Trouble not the Tathâgata. The Blessed
One is weary."
Now the Blessed One overheard this conversation
of the venerable Ananda with the mendicant Subha-
dra. And the Blessed One called the venerable Ânanda,
and said: “Ânanda ! Do not keep out Subhadra. Su-
bhadra may be allowed to see the Tathâgata. What-
ever Subhadra will ask of me, he will ask from a desire
of knowledge, and not to annoy me, and whatever I
may say in answerto his questions, that he will quickly
understand."
Then the venerable Ananda said to Subhadra the
mendicant: “Step in, friend Subhadra; for the Bles-
sed One gives you leave."
When the Blessed One had instructed Subhadra,
and aroused and gladdened him with words of wisdom
and comfort, Subhadra said to the Blessed One:
"Glorious Lord, glorious Lord! Most excellent
are the words of thy mouth, most excellent ! They set
up that which has been overturned, they reveal that
which has been hidden. They point out the right road
9
10
11
220
THE GOSPEL OF BUDDHA,
see can see.
13
to the wanderer who has gone astray. They bring a
lamp into the darkness so that those who have eyes to
Thus, Lord, the truth has been made
known to me by the Blessed One and I take my refuge
in the Blessed One, in the Truth, and in the Order.
May the Blessed One accept me as a disciple and true
believer, from this day forth as long as life endures.":12
And Subhadra, the mendicant, said to the vener-
able Ânanda : “Great is your gain, friend Ânanda,
great
is your good fortune, that for so many years you
have been sprinkled with the sprinkling of discipleship
in this brotherhood at the hands of the Master him-
self!"
Now the Blessed One addressed the venerable
Ânanda, and said: “It may be, Ânanda, that in some
of you the thought may arise, The word of the Master
is ended, we have no teacher more !! But it is not
thus, Ânanda, that you should regard it. It is true
that no more shall I receive a body, for all future sor-
row is now forever passed away. But while Gautama
Siddhartha is gone, Buddha remains. The truth and
the rules of the order which I have set forth and
laid down for you all, let them, after I am gone, be a
teacher unto you.
When I am gone, Ânanda, let the
order, if it should so wish, abolish all the lesser and
minor precepts.
Then the Blessed One addressed the brethren, and
said : “There may be some doubt or misgiving in the
mind of a brother as to the Buddha, or the truth, or
the path.
Do not have to reproach yourselves after
wards with the thought, "We did not inquire of the
Blessed One when we were face to face with him.'
Therefore inquire now, O brethren, inquire freely." 15
And the brethren remained silent.
14
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THE LAST DAYS.
221
17
18
Then the venerable Ânanda said to the Blessed
One: “Verily, I believe that in this whole assembly
of the brethren there is not one brother who has any
doubt or misgiving as to the Buddha, or the truth, or
the path !”
Said the Blessed One: "It is out of the fullness of
faith that thou hast spoken, Ânanda! But, Ânanda,
the Tathâgata knows for certain that in this whole as-
sembly of the brethren there is not one brother who
has any doubt or misgiving as to the Buddha, or the
truth, or the path! For even the most backward,
Ânanda, of all these brethren has become converted,
and is assured of final salvation."
Then the Blessed One addressed the brethren and
said : “If ye now know the dharma, the cause of all
suffering, and the path of salvation, O disciples, will
ye then say: We respect the Master, and out of rev-
erence for the Master do we thus speak !'"
The brethren replied: "That we shall not, O
Lord."
And the Holy One continued :
"Of those beings who live in ignorance, shut up and
confined, as it were, in an egg, I have first broken the
egg-shell of ignorance and alone in the universe ob-
tained the most exalted, universal Buddhahood. Thus,
O disciples, I am the eldest, the noblest of beings.
“But what ye speak, O disciples, is it not even
that which ye have yourselves known, yourselves seen,
yourselves realised?"
Ânanda and the brethren said: “It is, O Lord.” 24
Once more the Blessed One began to speak : “Be-
hold now, brethren," said he, “I exhort you, saying,
* Decay is inherent in all component things, but the
truth will remain forever!' Work out your salvation
19
20
21
22
23
222
THE GOSPEL OF BUDDHA,
25
26
with diligence !” This was the last word of the Ta-
thâgata. Then the Tathagata fell into a deep medita-
tion, and having lost consciousness passed peacefully
away.
When the Blessed One entered Nirvana there
arose, at his passing out of existence, a mighty earth-
quake, terrible and awe-inspiring: and the thunders
of heaven burst forth, and of those of the brethren
who were not yet free from passions some stretched
out their arms and wept, and some fell headlong on
the ground, in anguish at the thought: “Too soon has
the Blessed One died ! Too soon has the Happy One
passed away from existence! Too soon has the Light
of the world gone out !”
Then the venerable Anuruddha exhorted the breth-
ren and said : "Enough, my brethren! Weep not,
neither lament! Has not the Blessed One formerly de-
clared this to us, that it is in the very nature of all things
near and dear unto us, that we must separate from
them and leave them, since everything that is born,
brought into being, and organised, contains within
itself the inherent necessity of dissolution? How then
can it be possible that the body of the Tathagata
should not be dissolved? No such condition can exist!
Those who are free from passion will bear the loss,
calm and self-possessed, mindful of the truth he has
taught us.'
And the venerable Anuruddha and the venerable
Ânanda spent the rest of the night in religious dis-
.
Then the venerable Anuruddha said to the vener-
able Ânanda : “Go now, brother Ânanda, and inform
the Mallas of Kushinagara saying, The Blessed One
27
28
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223
29
30
has passed away : do, then, whatsoever seemeth to you
fit!'"
And when the Mallas had heard this saying they
were grieved, and sad, and afflicted at heart.
Then the Mallas of Kushinagara gave orders to their
attendants, saying, “Gather together perfumes and
garlands, and all the music in Kushinagara !” And the
Mallas of Kushinagara took the perfumes and gar-
lands, and all the musical instruments, and five hun-
dred garments, and went to the shâla grove where the
body of the Blessed One lay. There they passed the
day in paying honor and reverence to the remains of
the Blessed One, with dancing, and hymns, and music,
and with garlands and perfumes, and in making can-
opies of their garments, and preparing decorative
wreaths to hang thereon. And they burned the re-
mains of the Blessed One as they would do to the body
of a king of kings.
When the funeral pyre was lit, the sun and moon
withdrew their shining, the peaceful streams on every
side were torrent-swollen, the earth quaked, and the
sturdy forests shook like aspen leaves, whilst flowers
and leaves untimely fell to the ground, like scattered
rain, so that all Kushinagara became strewn knee-deep
with mandâra flowers raining down from heaven.
When the burning ceremonies were over, Dêva-
putra said to the multitudes that were assembled round
31
32
the pyre:
33
“Behold, O brethren, the earthly remains of the
Blessed One have been dissolved, but the truth which
he has taught us lives in our minds and cleanses us
from all sin.
“Let us, then, go out into the world, as compassion-
ate and merciful as our great master, and preach to all
34
224
THE GOSPEL OF BUDDHA.
35
living beings the four noble truths and the eightfold
path of righteousness, so that all mankind may attain
to a final salvation, taking refuge in the Buddha, the
Dharma, and the Sangha.
And when the Blessed One had entered into Nir-
vâna, and the Mallas had burned the body with such
ceremonies as would indicate that he was the great
king of kings, ambassadors came from all the empires
that at the time had embraced his doctrine, to claim a
share of the relics; and the relics were divided into
eight parts and eight dâgôbas were erected for their
preservation. One dâgôba was erected by the Mallas
and seven others by the seven kings of those countries,
the people of which had taken refuge in Buddha.
86
CONCLUSION.
XCVIII. THE THREE PERSONALITIES OF BUDDHA.
1
2
THEN the Blessed One had passed away into Nir-
vâna, the disciples came together and consulted
what to do in order to keep the dharma pure and uncor-
rupted by heresies.
And Upâli rose, saying:
"Our great Master used to say to the brethren: 'O
bhikshus! after my Nirvâna you must reverence and
obey the law. Regard the law as your master. The
law is like unto a light that shines in the darkness,
pointing out the way; it is also like unto a precious
jewel to gain which you must shun no trouble, and be
ready to bring any sacrifice, even, should it be needed,
your own lives. Obey the dharma which I have re-
vealed to you; follow it carefully and regard it in no
way different from myself.'
« Such were the words of the Blessed One.
“The law, accordingly, which Buddha has left us
as a precious inheritance has now become the visible
body of the Tathagata. Let us, therefore, revere it
and keep it sacred. For what is the use of erecting
dâgôbas for relics, if we neglect the spirit of the Mas-
ter's teachings."
And Anuruddha arose and said:
>
3
4
5
6
226
THE GOSPEL OF BUDDHA.
7
8
9
10
"Let us bear in mind, O brethren, that Gautama
Siddhârtha was the visible appearance of the truth it-
self. He was the Holy One and the Perfect One and
the Blessed One, because the eternal truth had taken
abode in his body. The great Shakyamuni is the bodily
incarnation of the truth, and he has revealed the truth
to us.
"The Tathagata taught us that the truth existed
before he was born into this world, and will exist after
he has entered into the bliss of Nirvana.
"The Tathagata said:
66. The Blessed One is the truth; and as such he
is omnipresent and eternal, endowed with excellencies
innumerable, above all human nature, and ineffable in
his holiness.'
“Now, let us bear in mind that not this or that law
which he has given us in the dharma is Buddha, but
the truth, the truth which is eternal, omnipresent, im-
mutable, and most excellent.
Many laws of the dharma are temporary and were
prescribed because they suited the occasion and were
needed for some transient emergency. The truth, how-
ever, is not temporary.
“ The truth is not arbitrary or a matter of opinion,
but can be investigated, and he who earnestly searches
for the truth will find it.
6. The truth is hidden to the blind, but he who has
the mental eye sees the truth. The truth is Buddha's
essence, and the truth will remain the ultimate stan-
dard by which we can discern false and true doc-
trines.
"Let us, then, revere the truth; let us inquire into
the truth and state it, and let us obey the truth. For
1
12
13
14
CONCLUSION.
227
15
16
17
15
19
20
the truth is Buddha our Master, our Teacher, our
Lord."
And Kashyapa rose and said :
“ Truly you have spoken well, O brethren. Neither
is there any conflict of opinion on the meaning of our
religion. For the Blessed One possesses three per-
sonalities, and every one of them is of equal impor-
tance to us.
"There is the Dhârma Kâya. There is the Nir-
mâna Kâya. There is the Sambhôga Kâya.
"Buddha is the all-excellent truth, eternal, omni-
present, and immutable. This is the Sambhôga Kaya
which is in a state of perfect bliss.
"Buddha is the all-loving teacher assuming the
shape of the beings whom he teaches.. This is the
Nirmâna Kaya, his apparitional body.
“Buddha is the all-blessed dispensation of reli-
gion. He is the spirit of the Sangha and the meaning
of the commands which he has left us in his sacred
word, the dharma. This is the Dharma Kâya, the
body of the most excellent law.
“If Buddha had not appeared to us as Gautama
Shâkyamuni, how could we have the sacred traditions
of his doctrine? And if the generations to come did not
have the sacred traditions preserved in the Sangha,
how could they know anything of the great Shâkya-
muni? And neither we nor others would know anything
about the most excellent truth which is eternal, omni-
present, and immutable.
- Let us then keep sacred and revere the tradi-
tions; let us keep sacred the memory of Gautama
Shâkyamuni, so that both may serve us to find the
truth; for he whose spiritual eye is open will discover
it, and it is the same to every one who possesses the
21
22
228
THE GOSPEL OF BUDDHA.
23
comprehension of a Buddha to recognise it and to ex-
pound it.”
Then the brethren decided to convene a synod in
Râjagriha in order to lay down the pure doctrines of
the Blessed One, to collect and collate the sacred
writings, and establish a canon which should serve as
a source of instruction for future generations.
24
XCIX. THE PURPOSE OF BEING.
1
When in the cycle of forming universes the first
tangible shapes of sun and earth and moon appeared,
Truth moved in the cosmic dust and filled the whole
world with blazing light. Yet there was no eye to see
the light, no ear to listen to the truth, no mind to per-
ceive its meaning; and in the immeasurable spaces of
existence no place was found where the truth could
abide in all its glory.
In the due course of evolution sentiency appeared
and sense-perception arose. There was a new realm
of soul-life, full of yearning, with powerful passions
and of unconquerable energy. And the world split in
twain: there were pleasures and pains, self and not-
self, friends and foes, hatred and love. The truth
vibrated through the world of sentiency, but in all its
infinite potentialities no place could be found where
the truth could abide in all its glory.
And reason came forth in the struggle for life.
Reason began to guide the instinct of self, and reason
took the sceptre of the creation and overcame the
strength of the brutes and the power of the elements.
Yet reason seemed to add new fuel to the flame of ha-
tred, increasing the turmoil of conflicting passions ;
and brothers slew their brothers for the sake of satis-
2
CONCLUSION.
229
3
4
fying the lust of a fleeting moment. And the truth
repaired to the domains of reason, but in all its recesses
no place was found where the truth could abide in all
its glory.
Now reason, as the helpmate of self, implicated all
living beings more and more in the meshes of lust,
hatred, and envy, and from lust, hatred, and envy the
evils of sin originated. Men broke down under the
burdens of life, until the saviour appeared, the great
Buddha, the Holy Teacher of men and gods.
And Buddha taught men the right use of sentiency,
and the right application of reason; and he taught
men to see things as they are, without illusions, and
they learned to act according to truth. He taught
righteousness and thus changed rational creatures into
humane beings, just, kind-hearted, and faithful. And
now at last a place was found where the truth might
abide in all its glory, and this place is the soul of man-
kind.
Buddha, O Blessed One, O Holy One, O Perfect
One, thou hast revealed the truth, and the truth has
appeared upon earth and the kingdom of truth has
been founded.
There is no room for truth in space, infinite though
it be.
There is no room for truth in sentiency, neither in
its pleasures nor in its pains; sentiency is the first
footstep of truth, but there is no room in it for the
truth, though it may beam with the blazing glow of
beauty and life.
Neither is there any room for truth in rationality:
Rationality is a two-edged sword and serves the pur-
pose of love equally as well as the purpose of hatred.
Rationality is the platform on which the truth stand-
5
6
7
8
230
THE GOSPEL OF BUDDHA.
9
10
11
12
13
eth. No truth is attainable without reason. Never-
theless, in mere rationality there is no room for truth,
though it be the instrument that masters the things of
the world.
The throne of truth is righteousness; and love and
justice and good-will are its ornaments.
Righteousness is the place in which truth dwells,
and here in the souls of mankind aspiring after the
realisation of righteousness, there is ainple space for a
rich and ever richer revelation of the truth.
This is the Gospel of the Blessed One. This is the
revelation of the Enlightened One. This is the bequest
of the Holy One.
Those who accept the truth and have faith in the
truth, take refuge in the Buddha, the Dharma, and the
Sangha.
Receive us, O Buddha, as thy disciples from this
day hence, so long as our life lasts.
Comfort, O holy Teacher, compassionate and all-
loving, the afflicted and the sorrow-laden, illumine
those who go astray, and let us all gain more and
more in comprehension and in holiness.
The truth is the end and aim of all existence, and
the worlds originate so that the truth may come and
dwell therein.
Those who fail to aspire for the truth have missed
the purpose of life.
Blessed is he who rests in the truth, for all things
will pass away, but the truth abideth forever.
The world is built for the truth, but false combina-
tions of thought misrepresent the true state of things
and bring forth errors.
Errors can be fashioned as it pleases those who
cherish them; therefore they are pleasant to look
14
15
16
17
18
19
CONCLUSION.
231
20
21
22
1
23
24
25
upon, but they are unstable and contain the seeds of
dissolution.
Truth cannot be fashioned. Truth is one and the
same; it is immutable.
Truth is above the power of death, it is omni-
present, eternal, and most glorious.
Illusions, errors, and lies are the daughters of Mara,
and great power is given unto them to seduce the
minds of men and lead them astray upon the path of
sin.
The nature of delusions, errors, and lies is death;
and sin is the way to perdition.
Delusions, errors, and lies are like huge, gaudy
vessels, the rafters of which are rotten and worm-
eaten, and those who embark in them are fated to be
shipwrecked.
There are many who say: “Come error, be thou
my guide," and when they are caught in the meshes of
selfishness, lust, and evil desires, misery is begot.
Yet does all life yearn for the truth and the truth
only can cure our diseases and give peace to our un-
rest.
Truth is the essence of life, for truth endureth be-
yond the death of the body. Truth is eternal and will
still remain even though heaven and earth shall pass
away.
There are not many different truths in the world,
for truth is one and the same at all times and in every
place.
Truth teaches us the noble eightfold path of right-
eousness, and it is a straight path easily found by the
truth loving. Happy are those who walk in it.
26
27
28
23
30
232
THE GOSPEL OF BUDDHA,
C. THE PRAISE OF ALL THE BUDDHAS.
All the Buddhas are wonderful and glorious.
There is not their equal upon earth.
They reveal to us the path of life.
And we hail their appearance with pious reverence.
1
All the Buddhas teach the same truth.
The Truth points out the way to those who have gone
wrong.
The Truth is our hope and comfort.
We gratefully accept its illimitable light.
2
All the Buddhas are one in essence,
Which is omnipresent in all modes of being,
Sanctifying the bonds that tie all souls together,
And we rest in its bliss as our final refuge.
3
TABLE OF REFERENCE.
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
EA
LV..
I-III
Descent from
heaven omitted
IV
V
r Gya, iii-v
Klopstock's Alessias
Gesang I.
Fo, vv. I-147
IV, 6
B St, p. 64.....
IV, 9
IV, 12
IV, 17
IV, 27
Mark vii, 32, 37
Matth. xi, 5
Matth. ii, I
Luke ii, 36
Pseudo Matth. 23
Luke ii, 52
Mattb. ii, 16
Omitted
V
Fo, VV. 22–24.
Fo, vv. 39-40.
RB 150; R HB 52
Fo, v. 147...
RHB, PP.103-108.
HNI, P. 156; R B, p.
83; r Gya, xii
Fo, vv. 152-156....
Fo, v. 164..
Fo, vv. I91-322
B St, pp. 79--80 ....
RB, p. 23
Fo, vv. 335-417
B St, p. 5-6
Luke ii, 46-47
Matth. iii, 16
V, 9
VI
VI, 19-20
Luke xi, 27-28
VII
VII, 7
VII, 18-19
B St, p. 18.....
Matth. xxiv, 35
Luke xxi, 33
Luke xvi, 17
VIII
VIII, 15
IX
IX, 6
Fo, vv. 778-918
DP, v. 178
Fo, vv. 919-1035
MV. I, 6, SS 36–38
[S B, xiii, P. 100]
234
THE GOSPEL OF BUDDHA.
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
Evolution theory
IX, 14
IX, 15
IX, 16
X
KM, PP. 83-86..
KM, Þ. 133
IKM, p. III
FO, VU. 1000-1023
| Fo, v. 1024 ·
Fo, vv. 1222-1224.
X, II
Luke vii, 19
Matth. ii, 3
Luke iv, 2
Matth. iv, 1-7
Mark i, 13
XI
(See LXXXIX, 1-6]
FO, VV. 1026-1110..
XII
XII,
8
XII, II-15
XII, 16
Matth. v, 3-II
XII, 20
XIII
XIV
XIV, 2
FO, IIII-1199
QKM, þ. 79
SDP, vii [S B, xxi,
P. 172]
SDP, iii [SB, xxi,
p. 90]
MV, I, 6, SS 19-28
Cf. Old, G, PP. 227–
228, Old, E, p.211
RhDB, PP. 106-107
B St, pp. 103-104
Cf. DP, pp. 153-154
* Gya, 355
MV, i, 4
MV, i, 5
MV, i, 3. 84
(Fo, vv. 1200-1217
MV, i, 6, SS 1-9
SF0, 1217-1279
MV, I, 6, SS 10-47
SN, v. 248
RhD. B, P. 131
SN, v. 241.
MV, i, 6, 810-47
Samyuttaka Nikdya,
volume iii, fol. sâ,
quoted by Old, G,
364; Old, E, P.339
XV
XVI
XVI, 5
XVI, 6
XVI, 7
XVII
XVII, 10-12
Matth. xv, IO
TABLE OF REFERENCE.
235
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
XVIII
John iii, 2
XVIII, 8
XVIII, IO
SM V, i, 7, 8, 9.....
Fo, vv, 1280-1296..
Fo, vv, 1289-1290
Fo, v. 1292
MV, I, II
XIX
Fo, vv. 1297–1300..
Luke ix, 1-6
Luke x, 1-24
Matth. v, 16
Matth. vii, 6
XIX,
XX
XXI
XXI, 19-20
SKM, Þ. 264 ....
QKM, p. 266..
FO, 1300-1334
MV, i, 20-21
FO, 1335–1379
MV, i, 22
SN, v. 148.
Metta Sutra. [An
often quoted sen-
tence. RIDB, P.
109, Hardy, “Le-
gends and Theo-
ries of the Bud-
dhas," D. 212.
Rh DB, p. 62
Fo, v. 1733
Fo, 1380-1381
M1 V, i, 22, SS 15-18
Fo, vv. 1382–1431
MV, i, 23-24
XXI, 23
XXI, 28
XXII
XXIII
XXIII, 3-5
MV, i, 23, SS 13-14
Matth. xxi, 9
Mark xi, 9
John xii, 13
XXIV
XXV
XXV, 10-20
XXVI
XXVI, 4
MV, i, 23 & 5-7
Fo, 1432–1495
EA,
Fo, vv. 1496–1521
Fo, 1516-1517
| Fo, vv. 1534-1610
HM, Þ. 204
Acts XX, 35
XXVII
236
THE GOSPEL OF BUDDHA.
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
XXVIII
XXIX
XXX
XXXI
HM, p. 203 et seqq.
B St, pp. 125-126
SMV, i. 54.
HM, 208–209
Fo, vv. 1522–1533
1611–1671
MV, viii, 23-36 [SB.
xvii, PP. 193–194]
Fo, vv. 1672–1673
HM, pp. 353-354
S 42 S......
Fo, vv, 1757-1766..
BP, p. 153
Fo, vv. 1762-1763..
XXXII
XXXIII
XXXIV
Matth. v, 28
XXXIV, 19-11
Eph. vi, 13-17
Mark ix, 47
Matth. v, 29
Matth. xviii, 9
Fo, vv. 1763.....
XXXV
M V. viii, 15. [SB,
xvii, pp. 219-225.]
Bgt, p. 211......
Luke viii, ii
Matth. xiii, 24-27
XXXV, 24
(Last part of the verse.)
XXXVI
XXXVII
MV,
XXXVIII
XXXIX
XXXIX, 3
XXXIX, 5
ii
MV, X, I, 2 &1-2 and
end of 2 g 20
MV,x, 5-6;x, 2 $3-20
MV, v, 4
B St, P. 311
M V, v, 4, 2. [SB.
xvii, p. 18.]...
Fo, vv. 1713-1734
HM, pp. 337-340
B St, p. 200
DP, v. 227; SBx, p.
58 (cf. CID, P.122)
MV, vi, 29. [SB,
,
xvii, pp. 104-105]
Matth. v, 46-47
XL
XL, 4
XL, 7
Matth. xi, 16, 19
XLI
TABLE OF REFERENCE.
237
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
XLI, 12-13
Netta Sutta
SN, v. 148. [cf.
RhDB, p. 109]
RB, pp. 68-69. [cf.
Rh DB, P.71 and
Old, G, 376-378].
XLII
(Mark iii, 14
Luke ix, 2
Matth. xiii, 3 et seq.
Mark iv, 3-20
Bgt, 212
XLIV
XLV
XLVI
XLVII
XLVII, 23
XLVIII
XLVIII, 36–37
XLVIII, 47
XLVIII, 50
MV, i, 56
S42 S, 12-13
| Rh DB, p. 139
S 42 S, 4
SDP, x, xiii, xxvii
SDP, xxiv, 22 [S B
xxi, p. 416]
D Pin SB, X
DP, v. 5.
DP, v. 275.
SN, 3, 5-6; 12, 7-
9; 8, II.
Tevijja Sutta in SB
xi, pp. 157-203
Tevijja S, i, 15.
Sigálovada Sutta in
SSP, pp.297–320
[cf. Rh D B, 143]
Matth. v, 44
II Cor. xii, 7
XLIX
Matth. XV, 14
XLIX, 17
L
LI, 1-14 1
LI, 31–35)
LI, 15-30
LII
MV, vi, 31, [SB,
xvii, pp. 108-113
E A [cf. Q KM, pp.
254-257]
E A [cf. CBS p. 15
and also MY v]
Compiled from HM
pp.280 et seq., Fo
VV.1682–1683, and
QKM
LIII
238
THE GOSPEL or BUDDHA,
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
John iii, 8
{
LIII, 18-23a
LIII, 236
LIII, 26-27
LIII, 29-32
LIII, 47
LIII, 59
LIV, 1-2
LIV, 3
Matth. v, 3-11
KM, P. 120
Q KM, p. 148.....
KM, P. 67
KM, pp. 73-74
QKM, p. 63
QKM, P. 83-86
Fo, vv. 1228, 1208..
Brahmajala Sutta,
quoted by Rh D,
p. 99
KM, F. 114
Fo, v. 1231
r Gya, p. 372
S 42 S, 16
S John xvi, 16
Matth. xxiv, 23
LIV,
4
LIV, 5
LIV, 6-8
Matth. xi, 28
LIV, 9
LIV, IO
O KNI, p. 110.....
S John xiv, 6
Johu xviii, 37
LV
LVI
LVII
LVIII
LIX
SDP, v
Manå Råhula Sutta
S 42 S
Buddhist Catena
SN, pp. 58–62; þ.
25; p. 147 ; p. 54
MV, i, 3, § 4 [cf.
Old, E, P. IIS]
Nidhikanda Sutta,
quoted by RIDB,
p. 127
RIDB, P. 156
Beal, Buddhism of
China, chap. xii
RIDB, P. 170
EH
e KM, p. 127
RhDB, PP. 175-176
RIDB, P. 173
MPN, iii. 22 [SB
xx, p. 48-49]
Matth. vi, 20
LX, 7-8
LX, 12
LX, 18-23
LX, 27-28
LX, 29
LX, 31
LX, 33
LXI
TABLE OF REFERENCE.
239
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
LXI, 3-5
Matth. v, 13
LXI, 6-9
Matth. v, 1-2
LXII
LXIII
LXIV
LXV
LXVI
Chullavagga ix, 1-4
[SB xx, 301-305]
Sutra Dsanglun [cf.
R. Seydel “ Das
Ev. v. Jesu in s.
Verh. %. Buddha-
Sage” pp. 184-185
EA
SDP, iii
DDP, v
SD P, iv
B St, pp. 211, 299
[See PT, ii, 58]
B St, pp. 315 et seq.
Ch D, PP. 88-89
C/ D
Ch D, P. 46
Luke xv, II et seq.
LXVII
LXVIII
LXVIII, 6
LXIX
Mark xii, 42-44
The Story of Dioge-
nes and his Lan-
tern
LXX
LXXI
LXXII
LXXIII
LXXIII, 15
C/ D, $, I34
Bg P, PP. 107 et seq.
ChD, p. 77
B SI, p. 147
B St..
Luke xii, 20
Exodus xvii, 6
Matth. xiii, 3 et seq.
Mark iv, 14
LXXIV
SN, PP. II-15
SN, pp. 20 et seq.
Bf, p. 205
HM, pp. 317–319
John v, 5 et seq.
LXXV
LXXVI
LXXVII
LXXVIII
LXXIX
LXXX
LXXXI
Jataka Tales
Bf, pp. 146 et seq.
F2-Pen - Hing-tsi-
King, tr.by S. Beal
EA
MV, i, 14
ChD, p. 130 et seq.
John ii, i et seq.
LXXXI, 7-10
LXXXII
LXXXIII
240
THE GOSPEL OF BUDDHA.
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
LXXXIII, 5
LXXXIII, 5, 6, 9
LXXXIV, 1-14
BP, p. 16
Ch D and SS
BP, pp. 98 et seqq.
Matth. xxii, 30
Greek versions quot-
ed by Jacob H.
Thiesen, IKG.
LXXXIV, 15-28
LXXXV
LXXXV, 6
LXXXVI
LXXXVII
Matth. V, 25, 29
Rom. iii, 28
LXXXVIII
LXXXIX
SB, X, p. 106
Ch D, PP. 50-51..
CID
Ch D, PP. 94-98
MPN, i [SB, xi, p.
I et seqq.]
MPN, ii, 4 and pas-
sim
MPN, i, 19, 22
MV, vi, 28
MI PN, i, 16
MPN, ii, 9
MPN.
MI PN, ii, 12-24
Fo, vv. 1749
XC
XCI
XCI, 6
I Cor. 15, 55
0
XCII
XCIII
XCIV, 1-3
Luke iv, 5-8 [See
also Matth. iv, 1-7
and Mark i, 13]
Luke iv, 2-4
John iii, 46
XCIV, 4-7
XCIV, 8
XCIV, 9-22
XCV
XCV, 6
John xix, 28
Matth. xvii, 2
Mark ix, 2
XCV, I4-22
XCVI
1749-1753;
1768-1782.
M PN, ii, 27-35
B St, p. 84.....
S , 00. 425, 439 ..
SN, v 445
MPN, iii, 43-63
MPN, iv, 14-57
MPN, iv, .25
MPN, iv, 47-52 ..
MPN, V, I-14, con-
cerning Maitreya
see E H s. v. Rh
DB, PP. 180, 200;
Old, G, p. 153, etc.
John xiv, 26
TABLE OF REFERENCE.
241
THE GOSPEL OF
BUDDHA
SOURCES
PARALLELISMS
CHAPTER AND VERSE
XCVII
MPN,V, 52-69, and
vi; Fo, vv. 2303–
2310
XCVII, 19-20
XCVII, 23-24)
XCVII, 22
Mahatanhásakhanz-
ya-Sutta, Majjhi-
ma Nikaya, vol. i,
P. 263, quoted by
Old, G, P. 349, E,
p. 325
Suttavibhanga, Pá-
råjika i, PP. I, 4,
quoted by Old, G,
p. 349, E, P. 325.
EA, embodying later
traditions see EH
and almost any
otherwork on Bud-
dhism
I Cor. xv, 20
XCVIII
The Christian Trin-
ity dogma.
XCIX
C
EA
E A, in imitation of
a formula at pres-
ent in use among
Northern Bud-
dhists.
ABBREVIATIONS IN THE TABLE OF REFERENCE.
Bf.-Burnouf, Introduction à l'histoire du Bouddhisme Indien, Paris, 1844.
Bgt.-The Life or Legend of Gautama, by the R. Rev. P. Bigandet, Second
Edition, Rangoon, 1886.
BP.-Buddhaghosha's Parables. Translated by T. Rogers, London, 1870.
B St.-Buddhist Birth Stories or Jataka Tales. Translated by Rhys Davids,
London, 1880.
CBS.-A Catena of Buddhist Scriptures from the Chinese by Samuel Beal
London, 1871.
242
THE GOSPEL OF BUDDHA.
Ch D.-[Chinese Dhammapada.) Texts from the Buddhist Canon, commonly
known as Dhammapada. Translated by S. Beal, London and Boston, 1878.
DP.-The Dhammapada. Translated from Pali by F. Max Müller, Vol. X,
Part I, of the Sacred Books of the East, Oxford, 1881.
E A.-Explanatory Addition,
EH.-Handbook of Chinese Buddhism, by Ernest J. Eitel. London, 1888.
70.-The Fo-Sho-Hing-Tsan-King. A Life of Buddha by Asvaghosha, trans-
lated from Sanskrit into Chinese by Dharmaraksha, A. D. 420, and from
Chinese into English by Samuel Beal. Vol. XIX of the Sacred Books of
the East. Oxford, 1883.
HM.-A Manual of Buddhism, by R. Spence Hardy. Second Edition. Lon-
don, 1880.
LKG.—Die Legende von Kisagotami, by Jakob H. Thiessen. Breslau, 1880.
LV.-Lalita Vistara, translated into German by Dr. S. Lefmann, Berlin, 1874.
MPN.-The Mahaparinibbâna Suttanta. The Book of the Great Decease.
Vol. XI of the Sacred Books of the East. Oxford, 1881.
MV.-The Mahavagga. I-IV in Vol. XIII; V-X in Vol. XVII of the Sacred
Books of the East. Oxford, 1881–1882.
MY-Outlines of the Mahâyâna as Taught by Buddha, by S. Kuroda. Tokyo,
Japan, 1893.
Oid G.--German Edition, Buddha, sein Leben, seine Lebre und seine Ge-
meinde, by H. Oldenberg. Second Edition. Berlin, 1890.
Old E.-English translation, Buddha, His Life, His Doctrine, and His Order
by H. Oldenberg. London, 1882.
PT.-Pantschatantra, translated into German by Theodor Benfey. Two vols.
Leipsic, 1859.
QKM.—The Questions of King Milinda, translated from Pali by T. W. Rhys
Davids, Vol. XXXV of the Sacred Books of the East. Oxford, 1890.
RB.-The Life of the Buddha from Thibetan Works, translated by W. W.
Rockhill. London, 1884.
Gya.-rGya Tchee Roll Pa, Histoire du Bouddha Sakya Mouni, by Foucaux,
Paris, 1868.
RHB.-The Romantic History of Buddha from the Chinese Sanskrit, by S.
Beal. London, 1875.
Rk D B.-Buddhism, by T. W. Rhys Davids, in the Series of Non-Christian
Religious Systems, London, 1890.
S42 S.-Sutra of Forty-two Sections, Kyoto, Japan.
SB.--Sacred Books of the East,
SN.-Sutta Nipata, translated from the Pâli by V. Fausböll. Part II, Vol. X,
of the Sacred Books of the East. Oxford, 1881.
SS.- A Brief Account of Shin-Shiu, by R. Akamatsu. Kyoto, Japan, 1893.
.
SSP.-Sept Suttas Palis, by M. P. Grimblot. Paris, 1876.
:
GLOSSARY OF NAMES AND TERMS.
[In the text of the present booklet all unnecessary terms have been
avoided. Whenever a good English cquivalent could be found, the foreign
expression has been dropped. Nevertheless, the introduction not only of
many foreign-sounding names, but also of some of the original terms, was un-
avoidable.
Now we have to state that the Eastern people, at least those of Hindu
culture during the golden age of Buddhism in India, adopted the habit of
translating not only terms but also names. A German whose name is Schmied
is not called Smith in English, but Buddhists, when translating from Pali into
Sanskrit, change Siddhartha into Siddhartha. The reason of this strange
custom lies in the fact that Buddhists originally employed the popular speech
and did not adopt the use of Sanskrit until about five hundred years after
Buddha. Since the most important names and terms, such as Siddhartha,
Nirvana, and Dharma, have become familiar to us in their Sanskrit form,
while their Pâli equivalents, Siddhattha, Nibbâna, and Dhamma, are little
used, it appeared advisable to prefer the Sanskrit fornis, and this principle has
been carried out in "The Gospel of Buddha," with as much consistency as pos-
sible. However, as there are instances in which the Pali, for some reason or
other, has been preferred by English authors (e. g. Krisha Gautamî is always
called Kisa Götamí), we present here in the Glossary both the Sanskrit and
the Pali forms.
Names which have been Anglicised, such as "Brahma, Brahman, Bena-
res, Jain, and karma,'' have been preserved in their accepted form. If we
adopt the rule of transferring Sanskrit and Pâli words in their sten-form, as
we do in most cases (e. g. Nirvana, atman), we ought to call Brahma “Brah-
man,“
"and karma"karman." But 245us est tyrannus, In a popular book it is
not wise to swim against the stream.
Following the common English usage of saying “Christ," not "the
Christ,'' we say "Buddha," "Bôdhisattva," not "the Buddha," "the Bôdhi-
sattva."]
Abhi'jõâ, skt., Abhi'ñõâ, P., supernatural talent. There are six
abhijñâs which Buddha acquired when attaining perfect en-
lightenment :-(1) the celestial eye, or an intuitive insight of
the nature of any object in any universe ; (2) the celestial ear,
or the ability to understand any sound produced in any uni-
verse ; (3) the power of assuming any shape or form; (4)
knowledge of all forms of pre-existence of one's self and others;
244
THE GOSPEL OF BUDDHA.
(5) intuitive knowledge of the minds of all beings; and (6)
knowledge of the finality of the stream of life.--154, 155.
Achira'vatî, skt, and p., a river.–81.
Ajâtasha'tru, skt., Ajâtasa'ttu, P., the son of king Bimbisâra and
his successor to the throne of Magadha._95, 97.
Âjõâ'ta, skt., Aññâ'ta, P., literally “knowing," a cognomen of
Kaundiñña, the first disciple of Buddha.--44.
Ambapâ'lî, the courtesan, called "Lady Amra" in Fo-Sho-Hing-
Tsan-King. It is difficult for us to form a proper conception
of the social position of courtesans at Buddha's time in India.
This much is sure, that they were not common prostitutes, but
ladies of wealth, possessing great influence. Their education
was similar to the hetairæ in Greece, where Aspasia played so
prominent a part. Their rank must sometimes have been like
that of Madame Pompadour in France at the court of Louis
XIV. They rose to prominence, not by birth, but by beauty,
education, refinement, and other purely personal accomplish-
ments, and many of them were installed by royal favor. The
first paragraphs of Khandhaka VIII of the Mahâvagga [S. B.,
Vol. XVII, pp. 171-172) gives a fair idea of the important rôle
of courtesans in those days. They were not necessarily venal
daughters of lust, but, often women of distinction and repute,
worldly, but not disrespectable.-201, 202, 203, 204.
Amitâ'bha, skt. and P., endowed with boundless light, from amita,
infinite, immeasurable, and abha, ray of light, splendor, the bliss
of enlightenment. It is a term of later Buddhism and has been
personified as Amitâbha Buddha, or Amita. The invocation
of the all-saving name of Amitâbha Buddha is a favorite tenet
of the Lotus or Pure Land sect, so popular in China and Japan.
Their poetical conception of a paradise in the West is re-
ferred to in Chapter LX. Southern Buddhism knows nothing
of a personified Amitabha, and the Chinese travellers Fa-hien
and Hiuen-tsang do not mention it. The oldest allusion to
Amita is found in the Ainilayus Sitra, translated A. D. 148–
170.
[See Eitel, Handbook, pp. 7-9. ]—150, 151, 152, 153.
Âna'nda, skt. and P., Buddha's cousin and his favorite disciple.
The Buddhistic St. John (Johannes).—69, 70, 76, 100, 168, 169,
174, 175, 192, 199, 200, 205, 206, 207, 208, 209, 210, 212, 213,
214, 215, 216, 217, 218, 219, 220, 221, 222.
Anathapi'ndika, skt. and p., (also called Anathapi'ndada in skt.)
literally "One who gives alms (pinda) to the unprotected or
GLOSSARY OF NAMES AND TERMS.
245
needy (anátha)." Eitel's etymology one who gives without
keeping (anatha) a mouthful (pinda) for himself" is not tenable.
A wealthy lay devotee famous for his liberality and donor of
the Jêtavana vihara._-59, 60, 61, 63, 64, 70, 71, 146.
Annabhâ'ra, skt. and p., literally "he who brings food"; name of
Sumana's slave. -167, 168.
Anuru'ddha, a prominent disciple of Buddha, known as the great
master of Buddhist metaphysics. He was a cousin of Buddha,
being the second son of Amritôdana, a brother of Shuddhô-
dana.-69, 222, 225.
ârâ'da, skt., Alâ'ra, pu, a prominent Brahman philosopher. His
full name is Arâda Kâlâma.--22, 23, 213.
Ar'hant, skt., A'rahat, p., a saint. (See also Saint in Index.)—82.
A'shvajit, skt., A'ssaji, P., one of Buddha's disciples by whose dig-
nified demeanor Shâriputra is converted. ----58.
A'sita, skt, and p., a prophet.--8, 9.
Â'tman, skt. and P., breath as the principle of life, the soul, self,
the ego. To some of the old Brahman schools the âtman con-
stitutes a metaphysical being in man, which is the thinker of
his thoughts, the perceiver of his sensations, and the doer
of his doings. Buddha denies the existence of an âtman in
this sense.--22, 24, 26, 134.
Balâ'ni, or pancha-balâni, skt. and p., (the singular is bala, power),
the five moral powers (also called pancha-indriyâni), which
are: Faith, energy, memory or recollection, meditation or
contemplation, and wisdom or intuition,
Bena'res, the well-known city in India ; Anglicised form of Vârâ'-
nasî, skt., and Bârâ'nasî, p. (See also Kâshî.)-37, 48, 90, 91,
93, 94.
Bha'gavant, skt., Bha'gavat, D., the man of merit, worshipful, the
Blessed One. A title of honor given to Buddha.-17, 174.
Bha'llika, skt. and p., a merchant.--34, 35.
Bhâradvâ'ja, skt. and p., name of a Brahman.--117, 119, 173.
Bhâ'vanâ, P., meditation. There are five principal meditations:
metta-bhâvanâ, on love; karunâ-bhâvanâ, on pity; muditâ-
bhâvanâ, on joy; asubha-bhavanâ, on impunity; and upeksha-
bhâvanâ, on serenity. (See Rhys Davids's Buddhism, pp. 170-
171.]--153.
Bhi'kshu, skt., bhikkhu, P., mendicant, monk, friar; the five
bhikshus, 27, 37, 38, 39, 40, 42, 43, 44, 49, 57, 59, 66, 75, 76,
77, 78, 80, 81, 82, 84, 85, 86, 87, 88, 90, 94, 95, 98, 100, 101,
246
THE GOSPEL OF BUDDHA.
104; bhikshus doffed their robes, 80; bhikshus rebuked, 94;
bhikshus prospered, 100; the sick bhikshu, 190, 191.
Bhi'kshunî, skt., bhi'kkhunî, p., nun.--81.
Bimbisâ'ra, skt. and P., the king of Magadba; often honored with
the cognomen Sai'nya," skt., or "Sê'niya," P., i. e. "the
warlike or military."—19, 20, 54, 76, 97.
Bô'dhi, skt. and p., knowledge, wisdom, enlightenment.
Bôdhi-a'nga or Bôjjha'nga, or Sa'tta Bojjha'ngâ, p., meditation
on the seven kinds of wisdom, which are :-energy, recollec-
tion, contemplation, investigation of scripture, joy, repose, and
serenity.-82, 198.
Bôdhisa'ttva, skt., Bôdbisa'tta, D., he whose essence (sattva) is be-
coming enlightenment (bodhi). The term denotes (1) one who
is about to become a Buddha, but has not as yet attained Nir-
vâna ; (2) a class of saints who have only once more to be born
again to enter into Nirvâna; (3) in later Buddhism any preacher
or religious teacher.--17, 19, 21-23, 26–31, 68; appearance of,
19; Bôddhisattvas, Iro.
Bôdhi-tree, a tree of the species ficus religiosa.—29.
Bra'hma, Anglicised form of skt. stem-form Brahman (nom. S.
Brahmâ). The chief God of Brahmanism, the world-soul. See
also Sahampati.-35, 36, 69, 120-121; Brahma, a union with,
120; Brahma, face to face, 118; Brahma's mind, 120.
Brahmada'tta, skt. and D., (etym. given by Brahma,) name of a
mythical king of Kasbî, skt., or Kâsî, p.-90, 91-94, 170, 178.
Braʼhman, the priestly caste of the Indians. Anglicised form of
Brâhmana (skt. and p.). Priests were selected from the Brah-
man caste, but Brahmans were not necessarily priests; they
were farmers, merchants, and often high officials in the service
of kings. Brahmans, the two--117, 122.
Buddha, skt. and p., the Awakened One, the Enlightened One.
Buddha is also called Shâkyamuni (the Shâkya sage), Shâkya-
simba (the Shâkya Lion), Sugata (the Happy One), Satthar,
nom. Satthâ, P.; Shâstar, skt., (the Teacher), Jina (the Con-
queror), Bhagavat (the Blessed One), Loka-nâtha (the Lord of
the World), Sarvajña (the Omniscient One), Dharma-râja (the
King of Truth), Tathâgata, etc. [See Rh. Davids's B. p. 28.]
B., faith in the, 200; B., I am not the first, 217; B. not Gau-
tama, 140; B., refuge in the, 46, 47, 52, 56, 104, 146, 182, 183,
224, 230; B. remains, Gautama is gone, 220; B. replies to the
dêva, 146; B., the sower, 173; B., the teacher, III; B., the
GLOSSARY OF NAMES AND TERMS.
247
three personalities of, 225; B., the truth, 2, 217, 227; B., truly
thou art, 123, 129; B. will arise, another, 218; B.'s birth, 7;
B.'s death, 218; B.'s farewell address, 204; consolidation of
B.'s religion, 75; Buddhas, the praise of all the, 232; Bud-
dhas, the religion of all the, 56; Buddhas, the words of im-
mutable, 15, 18.
Cha'nna, skt. and p. prince Siddhartha's driver.--12, 18, 19.
Chu'nda, skt, and p., the smith of Pâvâ.—211, 214, 215.
Dâgô'ba, modernised form of skt. Dhâtu-ga'rbha, “relic shrine,"
(also called Stûpa in Northern Buddhism) a mausoleum, tower
containing relics, a kenotaph.--224, 225.
Dâ'namati, skt. and p., name of a village. The word means "hav-
ing a mind to give.”—131.
Dê'va, skt. and p., any celestial spirit, a god especially of interme-
diate rank, angel.—Dêva, questions of the, 146; Buddha re-
plies to the dêva, 146; Dêvas, 22, 40, 43, 57.
Dêvada'tta (etym. god-given) brother of Yashôdharâ and Buddha's
brother-in-law. He tried to found a sect of his own with se-
verer rules than those prescribed by Buddha. He is described
undoubtedly with great injustice in the Buddhist canon and
treated as a traitor. [About his sect see Rh. Davids's B. p.
181-182.]-69–70, 95-97, 191.
Dêvapu'tra, skt., Dêvapu'tta, D., (etym. Son of a God) one of Bud-
dha's disciples.—223.
Dha'rma, skt., Dha'mma, D., originally the natural condition of
things or beings, the law of their existence, truth, then reli-
gious truth, the law, the ethical code of righteousness, the
whole body of religious doctrines as a system, religion.-31,
33, 35, 48, 49, 52, 56, 62, 67, 146, 148, 149, 158 ; let a man
take pleasure in the dharma, 149; the goodness of the dharma,
114.
Dharmakâ'ya, skt., the body of the law.--227.
Dharmapa'da, skt., Dhammapa'da, p.-I11.
Dharmarâ'ja, skt., Dhammarâ'ja, P., the king of truth.-72, IIO.
Dhyâ'na, skt., Jhâ'na, P., intuition, beatic vision, ecstasy, rapture,
the result of samadhi. Buddha did not recommend trances
as means of religious devotion, urging that deliverance can be
obtained only by the recognition of the four noble truths and
walking on the noble eightfold path, but he did not disturb
those who took delight in ecstasies and beatific visions. Bud-
dha's interpretation of the Dhyâna is not losing consciousness
248
THE GOSPEL OF BUDDHA.
but a self-possessed and purposive eradication of egotism.
There are four Dhyânas, the first being a state of joy and glad-
ness born of seclusion full of investigation and reflexion; the
second one, born of deep tranquillity without reflexion or in-
vestigation, the third one brings the destruction of passion,
while the fourth one consists in pure equanimity, making an
end of sorrow. [See Rhys Davids's B. pp. 175-176.] In the
Fo-Sho-bing-tsan-king, the Dhyâna is mentioned twice only:
first, III, 12, vv. 960–978, where Arâda sets forth the doctrine
of the four Dhyânas which is not approved of by Buddha, and
secondly, at Buddha's death; when losing consciousness, his
mind is said to have passed through all the Dhyanas.--155.
Dîrghâ'yu, skt., Dîghâ'vu, P., the etymology of the word is “live-
long." Name of a mythical prince, son of king Dîrghêti.-90-94.
Dîrghê'ti, skt., Dighî'ti, P., literally "suffer-long." Name of a
mythical king, father of prince Dîghâ'vu.-90, 91, 93.
Ga'yâ Kâshyapa, brother of the great Kashyapa of Uruvilvâ.-52.
Ganges, the well known river of India.-II, 196.
Gau'tama, skt., Go'tama, P., Buddha's family name.--7, 38, 227;
Gautama denies the existence of the soul, 130 ; Gautama is
gone, Buddha remains, 220; Buddha not Gautama, 149; Gau-
tama the shramana, 219; Gautama Siddhârtba, 95, 217, 225.
Gau'tamî, name of any woman belonging to the Gautama family.
Krishâ Gautamî, 14, 186, 187.
Gavâ'mpati, skt., Gava'mpati, P., literally "lord of cows," a friend
of Yashas.—48.
Hinayâ'na, the small vehicle, viz., of salvation. A name invented
by Northern Buddhists, in contradistinction to Mahâyâna, to
designate the spirit of Southern Buddhism. The term is not
used among Southern Buddhists.-Pp. ix-x.
Hir'anyavatî, skt., Hira'ññavatî, D., a river.—215.
Ikshvâ’ku, skt., Okkâ'ka, p., the name of a mythological family
from which the chiefs of the Shâkyas claim descent.—7.
Indra, one of the principal Brahman gods.--120, 177.
Indriyâ'ni or pancha-indriyâni, the five organs of the spiritual sense.
(See Balâni.)
I'shvara, skt., I'ssara, P., (lit, independent existence) Lord, Crea-
tor, personal God, a title given to Shiva and other great dei-
ties. In Buddhistic scriptures the skt. Ishvara (not the p.
Îssara) means always a transcendent or extramundane God, a
personal God, a deity distinct from, and independent of nature,
GLOSSARY OF NAMES AND TERMS.
249
who is supposed to have created the world out of nothing.-
60, 61.
Jain, modernised form of skt. Jaina; an adherent of the Jain-sect
which reveres Vardhamâna (Jõâtaputra) as Buddha. (See Jain-
ism.)-37.
Jainism, a sect, founded by Vardhamâna, older than Buddhism and
still extant in India. It is in many respects similar to Bud-
dhism. Buddha's main objection to the Jains was the habit of
their ascetics of going naked. The Jains lay great stress upon
ascetic exercises and self-mortification which the Buddhists
declare to be injurious.
Ja'mbu, skt. and p., a tree.--14, 28.
Jâmbû'nada, skt., Jambû'nada, D., a town of unknown site. (Also
the name of a mountain and of a lake.)--180.
Ja'tila, p., wearing matted hair." The Jatilas were Brahman
ascetics. Buddha converted a tribe of them, and Kâshyapa,
their chief, became one of his most prominent disciples.--- 49, 53.
Ji'na, the Conqueror, an honorary title of Buddha. The Jains use
the term with preference as an appellative of Vardhamâna
whom they revere as their Buddha.—-38.
Ji'vaka, skt. and D., physician to king Bimbisára. According to
tradition he was the son of king Bimbisâra and the courtesan
Salavatî. We read in Mahâvagga VIII that after his birth be
was exposed but saved ; then be became a most famous physi-
cian and cured Buddha of a troublesome disease contracted by
wearing cast off rags. He was an ardent disciple of Buddha
and prevailed upon him to allow the bhikshus to wear lay
robes.-75, 76.
Jê'ta, the heir apparent to the kingdom of Shravastî.--70, 71.
Jê'tavana, a vihara.—70-72, 146, 169, 174, 185.
Jāâtapu'tra, skt., Nâtapu'tta, Jain Prakrit, the son of Jõâta. Pa-
tronym of Vardhamâna, the founder of Jainism.—124.
Jyo'tishka, skt., name of a householder, son of Subhadra.-99,
100.
Kâlâ'ma, skt., and P., (see Ârâda).
Ka'nthaka, prince Siddhartha's horse.--18, 19.
Kapilava'stu, skt., Kapilava'tthu, P., the capital of the Shâkyas,
the birthplace of Buddha.—7, 10, 64, 69, 71.
Ka'rma, anglicised form of skt. stem-form ka'rman (nom. s. karma),
the p. of which is ka'mmam. Action, work, the law of action,
retribution, results of deeds previously done and the destiny
250
THE GOSPEL OF BUDDHA.
resulting therefrom. Eitel defines karma as "that moral kernel
[of any being] which alone survives death and continues in
transmigration." Karma is a well-defined and scientifically exact
term. Professor Huxley says, “In the theory of evolution, the
tendency of a germ to develop according to a certain specific
type, e: g., of the kidney bean seed to grow into a plant having
all the characters of Phaseolus vulgaris is its 'karma.' It is
'the last inheritor and the last result of all the conditions that
have affected a line of ancestry which goes back for many mil-
lions of years to the time when life first appeared on earth."
We read in the Anguttara Nikâya, Pancaka Nipâta : “My ac-
tion (karma) is my possession, my action is my inheritance,
my action is the womb which bears me, my action is the race
to which I am akin [as the kidney-bean to its species], my ac-
tion is my refuge." (See the article Karma and Nirvana"
in The Monist, Vol. IV, No. 3, pp. 417-439. ] --22, 25, 26, 68,
72, 96, 98, 132, 137, 151, 199, 215.
Kâ'shyapa, skt., Ka'ssapa, . (the etymology “He who swallowed
fire," is now rejected), a name of three brothers, chiefs of the
Jatilas, called after their residences, Uruvilvâ, Nadî, and Gayâ.
The name Kashyapa applies mainly to Kashyapa of Uruvilvâ,
who is also called Mahâ-Kâshyapa, for he was one of the great
pillars of the Buddhistic brotherhood. He took at once, after
his conversion, a most prominent rank among Buddha's disci-
ples. After Buddha's death, it is said, he convened the first
synod and acted as chairman. He is mentioned as the first
compiler of the canon and called the first patriarch.—49-53,
100, 141-142, 227.
Kâ'shî, skt., Kâ'sĩ, P., the old and holy name of Benares.-90 et
seq., 170.
Kaundi'nya, skt., Kônd'añña, P., name of Buddha's first disciple,
afterwards called Âjõâ'ta Kaundi'nya in skt. and Aññá'ta Kôn-
da'ñña in p.–42, 44.
Kaushâ'mbî, skt., Kôsa'm bî, p., a city.--85, 88, 89, 165.
Klê'sha, skt., Kilê'sa, P., error.
Kôʻlî, a little kingdom in the neighborhood of Kapilavastu, the
home of Yashôdharâ.-II.
Kô'sala, skt, and p., name of a country.-63, 64, 91, 117.
Kri'shâ Gau'tamî, skt., Ki'sâ Gô'tamî, p., the slim or thin Gautamî.
Name (1) of a cousin of Buddha, mentioned in Chap. VI, p. 14;
GLOSSARY OF NAMES AND TERMS.
251
(2) of the heroine in the parable of the mustard seed.—14,
186, 187.
Krishna, one of the most prominent Brahman gods.—49.
Kushina'gara, skt., Kusinâ'ra, p., name of a town.—212, 213, 215,
222, 223
Kûtada'nta, a Brahman chief in the village Dânamati ; is men-
tioned in Sp. Hardy's M. B., p. 289, and in S. B. E., Vol.
XIX, p. 242 [Fo, v. 1682] ; also called Khânumat.-131, 140.
Lu'mbinî, skt., a grove named after a princess, its owner.—7.
Li'ccbavi, skt, and p., the name of a princely family.-202, 203.
Ma'gadha, skt, and p., name of a country.-53, 58, 59, 76, 97, 194,
196.
.
Mâ'rga, skt. ma'gga P., path; especially used in the Pâli phrase
"Ariyo atthangiko maggo," the noble eightfold path, which
consists of : right views, high aims, right speech, upright con-
duct, a harmless livelihood, perseverance in well-doing, intel-
lectual activity, and earnest thought. [See S. B. E., Vol. XI,
pp. 63 and 147.]
Mahârâ'ja, the great king.–73.
Mahâsê'tu, the great bridge. A name invented by the author of
the present book to designate the importance of Christianity
compared to the Hinayâna and Mahâyâna of Buddhism.-
ix, x.
Mahâyâ'na, the great vehicle, viz., of salvation. Name of the
Northern conception of Buddhism, comparing religion to a great
ship in which men can cross the river of Samsara to reach the
shore of Nirvana.--ix, x.
Maitrê'ya, skt., Mêttê'ya, P., etymology, "full of kindness"; the
name of the Buddha to come.-215, 218.
Ma'lla, skt, and p., name of a tribe.—213, 215, 218, 222-224.
Manasâ'krita, skt., Manasâ'kata, P., a village in Kôsala.--117, 118,
I 20, I21.
Mandâ'ra, skt. and p., a flower of great beauty.–8.
Mâ'talî, skt. and p., name of a demon in the retinue of Yama.--177.
Mâ'ra, skt. and p., the Evil One, the tempter, the destroyer, the
god of lust, sin, and death.-8, 29, 30, 35, 74, 110, III, 116,
152, 182, 207, 208, 209.
Mâta'nga, skt. and p., literally, of low birth; the Mâtanga caste
comprises mongrels of the lowest with higher castes.—174.
Ma'thurâ, skt. and p., name of a place.—179.
252
THE GOSPEL OF BUDDHA.
Maudgalya'yana, skt., Môgallâ'na, D., one of the most prominent
disciples of Buddha, a friend of Shâriputra.----58, 67.
Mâ'yâ, skt. and p., delusion, magic, enchantment. The veil of
Mâyâ is the illusion of self which lies upon the eyes of the
worldling who thus is unable to see things as they really are
and misunderstands his relation to his fellow-creatures.-6,
178.
Mâ'yâ, Buddha's mother. (See Mâyâ-dêvî.)—7, 77.
Mâyâ-dê'vî, also called Mahâ-Mâyâ, or simply Mâyâ, skt. and p.,
the wife of Shuddhôdana and mother of Buddha. She died
in childbed, and Buddha ascends to heaven to preach to her
the good law and the gospel of salvation.--7, 77.
Mu'ni, skt. and p., a thinker, a sage; especially a religious thinker.
Shâkyamu'ni, the sage of the Shâkyas, is Buddha.—148, 150.
Nadî Kâ'shyapa, skt., Nadí Ka'ssapa, D., brother of the great
Kashyapa of Uruvilvâ.-52.
Nâ'dika, skt. and p., name of a village.—199.
Nâ'ga, skt. and D., literally serpent. The serpent being regarded
as a superior being, the word denotes a special kind of spiritual
beings; a sage, a man of spiritual insight; any superior per-
sonality. Nâga kings, 8.
Naira'ñjana, skt., Nera'ñjarâ, D., name of a river whose modern
name is either Nilajan or Phalgu.-207-208.
Nâla'ndâ, skt, and.p., a village near Râjagriha.—194–197.
Na'ndâ, the daughter of a chief of shepherds.--28, 29.
Nidâ'na, skt. and P., cause. The twelve nidânas, forming the chain
of causation which brings about the misery in the world. [See
Oldenberg, Buddha, Engl. tr., pp. 224–252].-31.
Nirgra'ntha, skt., Nigga'ntha, D., literally “liberated from bonds";
a name adopted by the adherents of the Jaina sect.—124, 129;
Nirgranthas, give also to the, 130.
Nirmâ'na Kâ'ya, skt., the body of transformation.—227.
Nirvâ'na, skt., Nibbâ'na, D., extinction, viz., the extinction of self;
according to the Hinayâna it is defined as "extinction of illu-
sion,” according to the Mayâyâna as "attainment of truth."
Nirvana means, according to the latter, enlightenment, the
state of mind in which upâdâna, klêsha, and trisbnâ are extinct,
the happy condition of enlightenment, peace of mind, bliss,
the glory of righteousness in this life and beyond, the eternal
rest of Buddha after death. Buddha himself has refused to
decide the problem whether or not Nirvana is a final extinc-
GLOSSARY OF NAMES AND TERMS.
253
tion of personality. When questioned, he indicated by his si-
lence that the solution is not one of those subjects a knowledge
of which is indispensable for salvation.—2, 6, 14, 16, 32, 33,
35, 38, 40, 52, 53, 55, 58, 61, 64, 65, 77, 82, 99, 102, 104, 122,
132, 133, 142, 143, 166, 197, 199, 211, 215, 224; where is Nir-
vâna ? 133; Nirvâna not a locality, 134; the city of Nirvana,
110; the harvest, Nirvâna, 173; the one aim, Nirvana, 142:
Samsâra and Nirvana, 2, 6, 197, .
Nyagrô'dha, skt., Nigrô'dha, D., a tree, ficus indica well known for
its air roots.—208.
Pâramita', skt. and P., perfection, or virtue. The six pâramitâs
are : almsgiving, morality, patience, zeal or energy, medita-
tion, and wisdom.
Parivrâ'jaka, skt., Paribbâ'jaka, p., a sect belonging to the Tîrthika
school.-83.
Pâtalipu'tra, skt., Pâtalipu'tta, D., also called Pâtaligâma, a city
on the Ganges north of Rajagriba and belonging to the king-
dom of Magadha, the frontier station against the Vriji (Vajji),
the present Patna. Buddha is reported to have predicted the
future greatness of the place, which is an important passage
for determining the time in which the account of Buddha's
sojourn in Pâtaliputra was written. It is still uncertain, how-
ever, when Patna became the important centre which it is now.
It was the capital of the country when Meyasthenes, the am-
bassador of Selencus Nicator, at the end of the third century
B. C., visited India. He gave in his book a detailed descrip-
tion of the city.--194, 195, 196; Pâialiputra, three dangers hang
over, 196.
Paushkarasâ'di, skt., Pôkkharaşâ'di, D., a Brabman philosopher.-
118.
Pâ'vâ, skt, and p., a village where Buddha took his last meal con-
sisting of boar's meat and rice.—211.
Prajâ'patî or Mahâ-Prajâ'patî, skt., Pajâ'patî, D., the sister of
Mâyâ-dêvî, second wife of Shuddhôdana, aunt and foster-
mother of Buddha. She is also called by her husband's family
name Gautamî (feminine form of Gautama). --I0, 69, 78, 89.
Pra'kriti, skt., name of a girl of low caste.—174, 175.
Pradyo'ta, skt., Pajjô'ta, P., name of a king of Ujjayinî.-76.
Pratimô ksha, skt., Pâtimô'kkha, D., (usually spelt Prâtimộksha in
Buddhistic Sanskrit,) literally, "disburdenment." It is the
Buddhist confession. Rhys Davids says “that it almost cer-
254
THE GOSPEL OF BUDDHA.
tainly dates from the fifth century B. C. Since that time
during a period that is of nearly two thousand and three hun-
dred years—it has been regularly repeated, twice in each month,
in formal meetings of the stricter members of the Order. It
occupies, therefore, a unique position in the literary history of
the world ; and no rules for moral conduct have been for so
long a time as these in constant practical use, except only
those laid down in the Old Testament and in the works of Con-
fucius" (p. 163). -83–85.
Prasê'najit, skt., Pasê'nadi, P., (also called Pasenit) king of Kôsala,
residing at Shravastî.-72.
Pravra'jyâ, skt., pabba'jjâ, D., the act of leaving the world for re-
ceiving admittance to the Order. The first step of the Bud-
dhist ordination. (See Upasa'mpada.)
Pu'kkasha or Pu'kkasa, skt., Pu'kkusa, D., name of a low caste.
213-214.
Pu'nyajit, skt., Pu'nnaji, D., a friend of Yashas.--48.
Pûrvârâ'ma, skt., Pubbârâ'ma, D., the Eastern garden.—79.
Râ'hula, skt, and P., the son of Buddha, was admitted to the fra-
ternity while still a boy. Buddha gave him a lesson in truth-
fulness (see Chap. XLVI). He is always named among the
prominent disciples of Buddha and is revered as the patron
saint of novices.—II, 67, 69, 70, 143, 144, 145.
Rainy season (see Varsha). ---49, 204.
Râ'jan, skt. and D., nominative form of the stem râjan, a king (in
composition râja).
Râjagri'ha, skt., Râjaga'ha, P., the capital of Magadha and resi-
dence of king Bimbisâra.—19, 53, 57, 59, 64, 77, 83, 95, 99,
J 22, 193.
Ra'tna, skt., ra'tana, p., "jewel."
Ri'ddhi, skt., I'ddhi, D., defined by Eitel as the dominion of spirit
over matter." It is the adjusting power to one's purpose and
the adaptation to conditions. In popular belief it implies ex-
emption from the law of gravitation and the power of assuming
any shape at will. (See Riddhipâda.)
Riddhipâ'da, skt., Iddhipâ'da, D., the mode of attaining the power
of mind over matter, four steps being needed : (1) the will to
acquire it, (2) the necessary exertion, (3) the indispensable
preparation of the heart, and (4) a diligent investigation of the
truth.-154, 156.
Ri'shi, skt., i'si, D., a prophet or seer, an inspired poet, a hermit
GLOSSARY OF NAMES AND TERMS.
255
having acquired wisdom in saintly retirement, a recluse or
anchorite.
Saha'mpati, occurs only in the phrase “Brahmâ Sahampati," a
name frequently used in Buddhist scriptures the meaning of
which is obscure. Burnouf renders it Seigneur des étres pa-
tients; Eitel, Lord of the inhabitable parts of all universes ;
H. Kern [in S. B., XXI, p. 5] maintains that it is synonymous
with Sikhin, which is a common term for Agni.
Sai'nya, skt., Sê'niya, D., military, warlike, an honorary title given
to Bimbisâra the king of Magadha.-53, 57, 83.
Samâ'dhi, skt. and P., trance, abstraction, self-control. Rhys Da-
vids says (B. p. 177): “Buddhism has not been able to escape
from the natural results of the wonder with which abnormal
nervous states have always been regarded during the infancy
of science. ... But it must be added, to its credit, that the
most ancient Buddhism despises dreams and visions; and that
the doctrine of Samâdhi is of small practical importance com-
pared with the doctrine of the noble eightfold Path." Eitel
says (Handbook, p. 140): “The term Samâdhi is sometimes
used ethically, when it designates moral self-deliverance from
passion and vice."
Sambhô'ga Kâ'ya, skt., the body of Bliss.--227.
Samyakpradhâ'na, skt., Sammappadhâ'na, P., right effort, exertion,
struggle. There are four great efforts to overcome sin, which
are : (I) Mastery over the passions so as to prevent bad quali-
ties from rising ; (2) suppression of sinful thoughts to put away
bad qualities which have arisen ; (3) meditation on the seven
kinds of wisdom (Bôdhi-anga) in order to produce goodness not
previously existing, and (4) fixed attention or the exertion of
preventing the mind from wandering, so as to increase the good-
ness which exists. (See the Mahâ-padhâna Sutta in the Digha
Nikaya. Compare B. B. St., p. 89, and Rh. Davids's Bud-
dhism, pp. 172–173.]
Samsâ'ra, skt, and P., the ocean of birth and death, transiency,
worldliness, the restlessness of a worldly life, the agitation of
selfishness, the vanity fair of life.--2, 6, 33, 197.
Samskâ'ra, skt., sankhâ'ra, P., confection, conforniation, disposi-
tion. It is the formative element in the karma as it has taken
shape in bodily existence.--134, 137, 138.
Sa'ngha, skt, and p., the brotherhood of Buddha's disciples, the
Buddhist church. An assembly of at least four has the power
256
THE GOSPEL OF BUDDHA.
to hear confession, to grant absolution, to admit persons to the
priesthood, etc. The sangha forms the third constituent of
the Triratna or three jewels in which refuge is taken (the S. B.
of the E. spell Samgha). -43, 48, 52, 56, 69, 77, 81, 84-90,
146 ; sangha may be expected to prosper, 194.
Sa'njaya, skt. and D., a wandering ascetic and chief of that sect to
which Sbâriputra and Maudgalyâyana belonged before their
conversion.--58.
Sha'kra, skt., Saʼkka, P., Lord; a cognomen of Indra.—-57.
Shâ'kya, skt., Sâ'kya, p., the name of a small tribe in the northern
frontiers of Magadha.—II, 20.
Shâkyamu'ni, skt., Sâkyamu'ni, D., the Shâkya sage; a cognomen
of Buddha.--20, 22, 26, 27, 29, 50, 51, 53, 59, 78, 100, IOI, 120.
Shâ'la, skt., Sâ'la, p., a tree, vatica robusta; shâla-grove, 215, 218;
shâla-trees, 216.
Shâripu'tra, skt., Sâripu'tta, Dis one of the principal disciples of
Buddha; the Buddhistic St. Peter.—58, 59, 64, 67, 70, 71, 89,
100, 189, 197, 198; Shâriputra's faith, 197.
Shra'mana, skt., Sa'mana, D., an ascetic; one who lives under the
the vow, 30, 34, 50, 69, 78; the Shramana Gautama, 219; the
vision of a shramana, 15.
Shrâ'vaka, skt., Sâ'vaka, D., he who has heard the voice (viz. of
Buddha), a pupil, a beginner. The name is used to designate
(I) all personal disciples of Buddha, the foremost among whom
are called Mahâ-shrâvakas, and (2) an elementary degree of
saintship. A shrâvaka is he who is superficial yet in practice
and comprehension, being compared to a hare crossing the
stream of Samsara by swimming on the surface. (See Eitel
Handbook, p. 157.]--151, 152.
Shrâva'stî, skt., Sâva'tthi, D., capital of Northern Kôsala. It has
been identified by General Cunningham with the ruins of
Sâhet-Mâhet in Oudh and was situated on the river Rapti,
northwest of Magadba.-63, 71, 79, 82, 88, 89, 166, 174, 189.
Shuddhô'dana, skt., Suddhô'dana, D., Buddha's father. Tradition
made of Shuddhôdana the king of the Shâkyas, but we have to
add that this does not appear in the oldest records. Oldenberg
(in his Buddha, English version, p. 99, giving his arguments
on pp. 416-417) speaks of him as a great and wealthy land-
owner."--7, II, 12, 19, 64, 65, 68, 77.
Si'mha, skt., Sí'ha, D., literally, “lion." Name of a general, an
adherent of the Nirgrantha sect, converted by Buddha, 124-
GLOSSARY OF NAMES AND TERMS.
257
as
126, 128-130; Simha, a soldier, 126; Simha's question concern-
ing annihilation, 124.
Siddhâ'rtha, skt., Siddha'ttha, D., Buddha's proper name. Ety-
mology “He who has reached his goal.”—9-19, 29, 64–70, 140.
Ska'ndba, skt., Kha'ndha, D., elements; attributes of being, which
are form, sensation, perception, discrimination, and conscious-
ness. —24
Smrityupasthâ'na, skt., Sati-patthâ'na, P., meditation; explained
fixing the attention." The four objects of earnest medi-
tation are: (1) the impurity of the body, (2) the evils arising
from sensation, (3) ideas or the impermanence of existence, and
(4) reason and character, or the permanency of the dharma.
(Rh. D. B., p. 172.) The term is different from "bhâvana,"
although translated by the same English word. (S. B. of the
E, XI, p. 62.—211.)
Sô'ma, skt. and P., derived from the root sze, to press in a wine-
press; not as, according to Eitel, Chinese scholars propose
from "exhilarate (su) and mind (mana)." Name of a plant
and of its juice, which is intoxicating and is used at Brahman-
ical festivals; the Sôma drink is identified with the moon and
personified as a deity.—120.
Srigala, skt., Sigâ'la. p., literally, “jackal"; name of a Brahman
converted by Buddha.—122, 123.
Subâ'hu, skt, and p., a friend of Yashas.-48.
Subha'dra, skt., Subha'dda, D., name of a shramana. Subba'dra,
Buddha's last convert, must not be confounded with another
man of the same name who caused dissension soon after
Buddha's death.-99, 218-220.
Su'mana, skt, and p., name of a householder.—167.
Sû'tra, skt., Su'tta, D., literally "thread," any essay, or guide of a
religious character.
Tápu'ssa, skt. and D., a merchant.—34, 35.
Târu'kshya, skt., Târu'ccha, D., name of a Brahman philosopher.
Tathâ'gata, skt, and D., generally explained as “the Perfect One."
The highest attribute of Buddha, 17, 38, 39, 43-45, 51, 53, 56-
59, 62, 64, 67, 69, 70, 74, 78, 80, 82, 83, 96, 97, 100, 101, 107–
III, II6, 159; robe of the Tathâgata, 107; soldiers of the Ta-
thâgata, IIO; the law the body of the Tathagata, 225; Tathâ-
gatas are only preachers, III.
Tí'rtbika, skt., Ti'tthiya, D., a religious school of India in Buddha's
time.-83.
258
THE GOSPEL OF BUDDHA.
Trikâ'ya, the three bodies of personalities of Buddha, the Dharma-
kâya, the Sambhôga-kâya, and the Nirmâna-kâya.--227.
Trira'tna, the three jewels or the holy trinity of the Buddha, the
Dharma, and the Sangha, a doctrine peculiar to Northern
Buddhism. (See Trikâya.)
Tri'shnâ, skt., ta'nhâ, P., thirst, the egotistical desire of existence,
selfishness.-30, 116.
U'draka, skt., a Brahman philosopher.--22, 25.
Ujja'yinî, skt., Ujjê'nî, P., name of a city.-76.
Upâdâ'na, skt, and p., desire, a grasping state of mind. One of
the nidầnas.
Upagu'pta, skt., name of a Buddhist monk.—179.
Upâ'li, a prominent disciple of Buddha. Before his conversion he
was, according to the Buddhistic tradition, court-barber to the
king of the Shâkyas.-69, 89, 225.
Upasa'mpadâ, skt. and p., admittance to the Buddhist brotherhood,
ordination. (See Pravrajya.)
Upava'rtana, skt., Upava'ttana, D., a grove in Kushinagara. The
word means a rambling-place, a gymnasium.--215, 218.
U'paka, skt. and p., name of a man, a Jain, who met Buddha but
was not converted by him -37, 38
Upava'satha, skt., Upô'satha, P., the Buddhist sabbath. Rhys
Davids says (pp. 140-141): "The Upôsatha days are the four
days in the lunar month when the moon is full, or new, or half
way between the two. It is the fourteenth day from the new
moon (in short months) and the fifteenth day from the full
moon (in the long months), and the eighth day from each of
these. The corresponding Sanskrit word is Upavasatha, the
fast-day previous to the offering of the intoxicating sôma, con-
nected with the worship of the moon. Instead of worshipping
the moon, the Buddhists were to keep the fast-day by special
observance of the moral precepts; one of many instances in
which Gautama spiritualised existing words and customs."
83, 84, 87; observe the Upavasatha or Sabbath, 105.
Uruvi'lvâ, skt., Uruvê'lâ, P., a place south of Patna on the banks of
the Neranjarâ river, now Buddha Gayâ. The residence of
Kashyapa, the chief of the Jatilas.—27, 49, 50, 52, 182.
Vaishâ'lî, skt., Vêså'lî, D., a great city of India, north of Patna.–
193, 201-204, 210.
Va'rana, skt. and D., a tree; Crataeva Roxburghii.--162, 163.
Vardhamâ'na, skt., Vaddhamâ'na, Jaina Prakrit, proper name;
GLOSSARY OF NAMES AND TERMS.
259
the founder of Jainism. Also called Jõâtapu'tra in skt. and
Nâtapu'tta in Jaina Prakrit.
Va'rsha, skt., Va'ssa, ., rain, rainy season. During the rainy
season of Northern India, which falls in the months from June
to October, the shramanas could not wander about, but had to
stay in one place. It was the time in which the disciples
gathered round their master, listening to his instructions. Thus
it became the festive time of the year. In Ceylon, where these
same months are the fairest season of the year, Buddhists
come together and live in temporary huts, holding religious
meetings in the open air, reading the Pitakas and enjoying the
jâtakas, legends, and parables of Buddhism. (See Rhys Da-
vids's B., p. 57.]
Varshakâ'ra, skt., Vassakâra, P., lit. "rain-maker." Name of a Brah-
man, the prime minister of the king of Magadha.—192, 193.
Va'runa, skt. and p., a Brahman deity, the god of heaven and re-
gent of the sea ; one of the guardians of the world. -_120.
Vâsavada'ttâ, skt, and p., a courtesan of Mathurâ.-179, 180.
Vâsi'shtha, skt., Vâse'ttha, P., name of a Brahman,--117, 120.
Vê'das, 39, 118, 119; I know all the Vedas, 139.
Vênuva'na, skt., Vêluva'na, D., a bamboo-grove at Râjagriha, 58,
204; Vênuvana vihâra, 95.
Vihâ'ra, skt. and P., residence of Buddhist monks or priests; a
Buddhist convent or monastery; a Buddhist temple.—63, 64,
80, 95, 100, 102, 190, 216.
Vi'mala, skt. and D. (etym., the spotless), name of a friend of Ya-
shas.—48.
Vi'naya, 49.
Vishâ'kbâ, skt., Visa'khâ, , a wealthy matron of Shrâvastî, one
of Buddha's most distinguished woman lay-disciples. Says
Oldenberg, Buddha, English translation, p. 167; “Every one
invites Visâkhâ to sacrificial ceremonies and banquets, and has
the dishes offered to her first; a guest like her brings luck to
the house."--79, 80, 82, 83; eight boons of Vishâkhâ, 80 ; glad.
ness of Vishâkhâ, 82, 83.
Vri'ji, skt., Va'jji, D., name of a people living in the neighborhood
of Magadha, 100, 192, 193; assemblies of the Vriji, 192.
Ya'ma, skt. and p., also called Yama-râ'ja, death, the god of
death -183, 184.
Ya'shas, skt., Ya'sa, P., the noble youth of Benares, son of a wealthy
man and one of Buddha's earliest converts. -45, 48.
260
THE GOSPEL OF BUDDHA
Yashô'dharâ, skt. Yasô'dharâ, D., wife of Prince Gautama Sid-
dhârtha before he became Buddha. She became one of the
first of Buddhist nuns. [See Jâtaka, 87-90 ; Commentary on
Dhammapada, vv 168, 169: Bigandet, 156–168 ; Spence
Hardy's Manual, 198–204.; Beal, pp. 360-364: B. Birth Sto-
ries, 127.]--II, 66-69, 77, 78, 95.
ñ as 123.
PRONUNCIATION.
Pronounce :
a as the Italian and German u as oo in good.
short a.
û as ze in rumor,
â as a in father.
ai as in eye.
e as e in tent.
au as ow in bow.
ê as e in eight.
i as i in hit.
jñ as dny.
i as i in machine.
ññ as n-ny.
o as o in lot.
ch as ch in church.
ô as o in home.
cch as ch-ch in rich chance
s, j, y, and other letters, as usual in English words.
Double consonants are pronounced as two distinct sounds, e. g.,
ka'ın-ma, not kå'ma.
The h after p, b, k, s, t, dis audible as in dub him, beg her, brick
house, ant hill. Pronounce Tat-hâgata, not Ta-thâgata.
To the average European it is difficult to catch, let alone to
imitate, the difference of sound between dotted and non-dotted let-
ters. All those who are desirous for information on this point
must consult Sanskrit and Pâli grammars.
Lest the reader be unnecessarily bewildered with foreign-look-
ing dots and signs, which after all are no help to him, all dotted
ț, d, m, n, and italicised t, d, m, 12 have been replaced in the text of
the book by t, d, m, n, ñ, ññ, dotted ? and italicised s have been
transcribed by ny, nny, rî, and sh, while the Glossary preserves
the more exact transcription,
We did not follow the spelling of the Sacred Books of the East,
where it must be misleading to the uninitiated, especially when
they write italícised K to denote spelling of the English sound ch,
and italicised g to denote i Thus we write “râjâ," not "râgâ,"
and “Chunda,“ not "Kunda."
INDEX.
Asceticism, 196.
Ascetics, naked, 75.
Assemblies of the Vriji, 192.
Assemblies, various kinds of, 156.
Assured of final salvation, 221.
Astrology and forecasting by signs
forbidden, 210.
Atman and the I, 26.
Atone for your evil deeds, you will
have to, 178.
Atonement by blood, 132.
Audience, like unto the color of my,
156.
Avoid dying, not any means to, 187.
Abstain from impurity, 106.
Abstinence, 39.
Abode in me, truth has taken its, 140.
Abodes of truth, 63.
Abolish all the lesser, 220.
Abolished, omens, 151.
About to pass away, 216.
Absolution, 84.
Abuse, the sermon on, 145.
According to their deeds, 188.
Address, Buddha's farewell, 204.
Adoration be to thee, 150.
Aim, one, one essence, one law, 141.
Aim, the one, Nirvana, 142.
Aim, the preacher's sole, 108.
All creatures received the message
in their own language, 41.
Alone, let a man walk, 88 (see also
Solitary).
Altercations, 86.
Always in danger of death, 188.
Ambrosia, lake of, 98.
Angels rejoice, 8.
Anger, by love overcome, 115.
Annihilation, 124, 125.
Annibilation of egotism, 126.
Annihilation, Simba's question con-
cerning, 124.
Another Buddha will arise, 218.
Anxious to learn, must be, 207.
Anxious to learn the truth, be, 106.
Apoplexy, struck by, 169.
Appearance of Bodhisattva, 19.
Appearance, the glory of his, 189.
Appeared, the saviour, 229.
Appeased not by hatred, hatred, 87.
Are all paths saving paths? 118,
Artisans, the chief of the, 179.
Bad deeds easy to do, 112.
Bamboo grove, 122.
Bathing in the Ganges, II.
Battle is better, death in, 208.
Battle of life, 128.
Battle, the elephant no longer fit for,
145.
Battles, fight your, 129.
Be married unto the truth, 181.
Be ye lamps unto yourselves, 206.
Beauty, to restore to you a nobler, 180.
Becoming, gradual, 138.
Bee collects nectar, the, 115.
Being, the purpose of, 228.
Beings, preach to all, 109.
Beneath, water gurgling, 172.
Best, truth is, 42.
Better bore out both eyes, 79.
Blessed One, has to suffer, the, 205;
Blessed One, refuge in the, 129, 130,
140, 220; Blessed One swooned, the,
28; Blessed One walked unshod,
262
THE GOSPEL OF BUDDHA.
the, 94, Blessed One, wearisome to
the, 199.
Blind man, 21.
Blind men, 119.
Blind received sight, 7.
Blind, the man born, 159.
Blind, truth is hidden to the, 226.
Blind, your eyes are, 166.
Bliss be diffused, let the, 168.
Bliss, the communication of, 167.
Bliss where suffering is, 16.
Blood, atonement by, 132.
Blood has no cleansing power, 132.
Blood, shedding of, 26.
Blow, give the rock a good, 172.
Blow off the impurities, 115.
Body of flesh? Why preserve this, 217.
Body of the law, 140; the body of the
law will endure, 217,
Body, the worldling nourishes his,
167.
Bonds that tie all souls together, 232.
Boons of Vishâhkä, eight, 80.
Brahma, 69, 118.
Brahman, 58, 117, 118, 119, 120, 131,
132, 133. 136, 137, 146, 164, 165, 166,
168, 173, 174, 175, 183, 184, 185, 192,
193, 195.
Brahman lore, the substance of, 119.
Bridler of men's hearts, 200.
Bright, the sun is, 117.
Bright, thinkers are, 117; warriors
are bright, 117.
Bubble, 31.
Buddhahood, omens of, 8, 9; signs of
Buddhahood, 8.
Burning, everything is, 52.
Burning mansion, the, 158.
Butterfly, like the, 211.
By deeds one becomes an outcast, 174.
Change, grief at, 14; self is change,
138.
Charcoal, 185.
Charity, rich in returns, 20; the ser.
mon on, 63.
Charms are treacherous, 180.
Chastity, 106.
Che, 101, 103.
Cherish no hatred, 106.
Chickens should break the egg-shell,
I 22.
Chief of the artisans, the, 179.
Children, I am your father, ye are,
140,
Children of truth,clay can be changed
into, 131.
City of Nirvana, the, 110.
Clay can be changed into the chil-
dren of truth, 131.
Cleanses from sin, the truth, 223.
Cleansing power, blood bas no, 132.
Cleaving to self, 137.
Cloth of gold, robes of, 213.
Cloud, like a, 142.
Cloud of good qualities, 110.
Cloud of error, 217.
Coil, the, 31.
Color of my audience, like unto the,
156.
Combination, individuality a, 25;
combination subject to separation,
25.
Come forth into the light, 122.
Come into the world to befriend, 190.
Come to teach life, 133.
Commandments, the ten, 105.
Communication of bliss, the, 167.
Complete surrender of self, 127.
Compounds will be dissolved, 217.
Comprehension of things, truth the
correct, 34.
Concord, two ways of re-establish-
ing, 89; meeting in concord, 193;
re-establishment of concord, 88.
Conditions of welfare, eight, 192, 193,
194.
Conduct, upright, 194.
Confer the ordination, 49.
Confession of trespasses, 84.
Conquerors, the greatest of, III.
Conquest of self, 128.
Calamities, ten great, 191.
Carp not, 106, 107.
Cart, as a worn out, 206.
Cast-off rags, 75, 77.
Caste, I ask not for, 174.
Cause of further migrations, 99.
Cause of selfhood, the. Found ! 33.
Cease by hatred, hatred does not,115.
Ceremony, 123, 196.
Chance, 61,
INDEX
263
Consolidation of Buddha's religion,
75.
Contact of the object and senses, 54.
Contemplation, earnest, 194.
Continuity, sameness and, 137.
Coop, the fowl in the, 103.
Correct comprehension of things,
truth the, 34
Correlatives, r6.
Courtesan, 81, 179, 201-204.
Covet not, 106.
Crane, the wild, 103; the cruel crane,
162.
Creatures, all, received the message
in their own language, 41.
Criminal, punishment of the, 126.
Criminal's act, punishment the fruit
of the, 127
Crossed the river, 196.
Crossed the stream, he had, 189.
Cultivate good-will, 55.
Culture of the mind, 70.
Desolation, a hopeless, 120.
Despot, the, 178.
Destiny of warriors, 128.
Destroyed, hell is, 199.
Dêvadatta, sect of, 95.
Die until, etc., I shall not, 208; truth
cannot die, 217.
Died in the faith, he, 184.
Diffused, let the bliss be, 168.
Dig deeper, 109.
Disciple, the first woman lay., 48.
Disciple, a, flagged, 169.
Dissatisfied, the people, 59.
Dissolution, necessity of, 222.
Dissolved, compounds will be, 217.
Distinction, without, 142.
Doctrine, preach the, glorious in the
beginning, the middle, and end,
49; my doctrine is like the great
ocean, 156; doctrine like unto fire,
157; doctrine like unto water, 157,
Doffed their robes, the bhikshus, 80.
Dog, the hungry, 176.
Domain of death, in the, 103.
Do not call the world dark, 166.
Do not rely on external help, 206,
Do not scold, 89.
Door of immortality, 36.
Draught-ox, exertion is a, 173.
Drink, the refreshing, perception of
truth, 98.
Drinking? Is the water not fit for,
143.
Dumb, the deaf and, speak, 8.
Dust, like one who flings, 146.
Dust of worldliness, 36.
Dwelling-place, wisdom has no, 133.
Dying, not any means to avoid, 187.
Danger of death, always in, 188.
Dangers hang over Pataliputra,
three, 196.
Dark, do not call the world, 166.
Dart of lust, the, 161.
Dead are many, the, 187.
Dead not saved by lamentation, 188.
Deaf and dumb speak, the, 8.
Death, always in danger of, 188; Bud-
dha's deatlı, 218; fate after death,
188, 139; death is near, 208; no es-
cape from, 13; death in battle is
better, 208; in the domain of death,
103; self is death, 133, 138, 140;
thoughtlessness, the path of death,
II2.
Deeds, according to their, 189; bad
deeds easy to do, 112; by deeds
one becomes an outcast, 174; passed
away according to his deeds, 172,
Deeper, dig, 109.
Delusion and truth, 31.
Delusions, 39.
Denies the existence of the soul, Gau-
tama, I30.
Desert, a waterless, 120; rescue in
the desert, 169; a sandy desert, 170,
Desire, the extinction of sinful, 116.
Each day one hemp-grain, 27.
Earnest contemplation, 194.
Earnestness is the goad, 173; carnest-
ness is the path of immortality, 112.
Earth, peace on, 8.
Earthquake, 222.
East, face towards the, 194.
Eating of flesh, the, 39.
Ecstasy, the song of, 197, 198,
Eddics of transmigration, 144.
Efficacy, rituals have 10, 27.
Egg-shell,chickens should break the,
264
THE GOSPEL OF BUDDHA.
Existence is spiritual, all, 130; thirst
for existence and selfhood, 30.
Expulsion, sentence of, 85, 86.
External help, do not rely on, 206.
Extinction of self, the, salvation, 4;
the extinction of sinful desire, 116;
the extinction of thirst, 116.
Eye, the, âtman and, 26; eye of truth,
45; mental eye, 186; spiritual eye,
227.
Eyes, better bore out both, 79.
+
122; I have first broken the egg-
shell, 221.
Eggs, hen brooding over, 122.
Ego, the, 24; ego, an illusion, 26; the
instability of the ego, 41.
Egotism, the annihilation of, 126.
Eight boons of Vishakha, 8o.
Eight conditions of welfare, 192, 193,
194
Eight wonderful qualities, 156, 157,
Eightfold path, the, 33, 122, 211.
Eightfold, the best way is the, 116.
Eldest, I am the, 221,
Elephant, powerful, 144; the elephant
no longer fit for battle, 145.
Elevate the mind, 74.
Emaciated from fasts, 207.
Embrace of truth, the, 181.
Empire, the wheel of, 207.
Emptiness and immaterial life, 23.
Enabled me to do so, faith, 190.
Endure, thoughts will, 112.
Enemy, his greatest, 115.
Enlightened Teacher, refuge in the,
123.
Entities, souls not separate and self-
existent, 132.
Envy not, 106.
Epidemic, 101.
Eradication of self, 126.
Error, self an, 55; error be thou my
guide, 231.
Errors, 107.
Escape from death, no, 13.
Essence of life, truth is the, 231; one
in essence, 232; one essence, one
law, one aim, 141.
Eternal, truth the image of the, 3.
Everlasting life, 128, 182.
Evil actions, thou canst not escape
the fruit of, 139.
Everything is burning, 52.
Evil by good, overcome, 115; evil
deeds, you will have to atone for
your, 178; ignorance the root of
evil, 31; pain is the cutcome of
evil, 113; evil powers no surrender,
127.
Evolution, 138; in the course of evo-
lution, 228.
Exertion is a draught-ox, 173.
Face to face, Brahma, 118; the uni-
verse face to face, 121 ; face to face
with him, 220.
Face towards the east, 194.
Facing towards the west, 195.
Faith alone can save, 190 ; faith en-
abled me to do so, 190; great is thy
faith, 198; lineage of the faith, 198;
hast thou faith, 209; he died in the
faith, 184; faith is the seed, 173;
faith in the Buddha, 200; Sharipu-
tra's faith, 197; such faith have I,
197.
Falter not, wise people, 112.
Famine, 100.
Farewell address, Buddha's, 204.
Fashion themselves, wise people,112
Fashioned, truth cannot be, 231.
Fasts, emaciated from, 207.
Fate after death, 188, 199.
Father, 158, 159 ; father and son, 184;
I reverence my father, 123; ye are
my children, I am your father, 140.
Fault, found no 208.
Faults of others, the, 114, 115.
Fell upon him, sickness, 204, 211, 212.
Fetch me some water, 212.
Fever, self is a, 42.
Few, the living are, 187.
Fight your battles, 129.
Fire, doctrine like unto, 157.
Fire, sermon on, 52.
First broken the egg-shell, I have,221.
First Buddha, I am not the, 217.
First lay-member, the, 47.
First women lay-disciples, the, 48.
Fish, the giddy. 161.
Fit for battle, the elephant no longer,
145
INDEX.
265
Fit for drinking? Is the water now,
143.
Fit to live, more, 128.
Five meditations, 153.
Five roots of mind, the, 23.
Five wishes of Bimbisara, 56.
Fivefold gain, 195 ; fivefold loss, 195.
Flagged, a disciple, 169.
Flagging, religious zeal, 29.
Flame, sameness of the, 135.
Flesh, the eating of, 39; thorn in the,
116; let the flesh waste away, 208 ;
why preserve this body of flesh? 217.
Flings dust, like one who, 146.
Flowers out of season, 216; lotus flow-
ers, 30; mandara flowers, 8.
Following the Master over the
stream, 189.
Fool, 113; the listless fool, 168.
Foolish, pleasures destroy the, 114 ;
foolish talk, 119.
Forbidden, miracles, 99-101.
Forecasting by signs forbidden, as-
trology and, 210.
Found no fault, 208; foundi the cause
of selfhood, 33; found the truth, 43.
Foundation of the Kingdom of Right-
eousness, 37.
Four kinds of offering, 165; four kinds
of merit, 164; four simples, 160; the
four quarters, 121; the four noble
truths, 32, 100; the four signs, 12;
where four roads cross, 118.
Fowl in the coop, the, 103.
Fragrant like the lotus, 180.
Free
your
mind of ignorance, 106.
Fruit of evil actions, thou canst not
escape the, 139; the fruit of immor-
tality, 173; the fruit of the crim-
inal's act punishment, 127.
Fruits, ripe, 188.
Gives away, he who, etc., 215.
Giving away, 63.
Glad tidings, I.
Gladness of Vishâkba, 82, 83.
Glorious in the beginning, middle,
and end, preach the doctrine, 49;
the truth is glorious, 46, 47, 56.
Glory of his appearance, the, 189; the
truth in all its glory, 229.
Goad, earnestness is the, 173.
Goal, the, 99, 117.
Gods and men, teacher of, 200.
Goes out to wage war, IIO.
Gold, robes of cloth of, 213.
Gone into the yoke, 116.
Good qualities, cloud of, 110; happi-
ness is the outcome of good, 113;
overcome evil by good, 115; good
tidings, 16; cultivate good-will, 55;
good works are rain, 173.
Governs all things, karma, ior.
Grace, the time of, I6I, 170.
Gradual becoming, 138.
Grant me my life, 164.
Great is thy faith, 198.
Great understanding, muni of, 148.
Greatest enemy, his, 114; the greatest
of conquerors, III.
Greedy tailor, the, 162.
Grief at change, 14; overcome grief,
206; selfish in my grief, 187.
Grounded, that it be well, 198.
Grove, bamboo, 122.
Guide, error be thou my, 231.
Guiding-rein, mind is the, 173.
Gain, fivefold, 195.
Ganges, bathing in the, II.
Gautama Gate, 196.
Giddy fish, the, 161.
Gift of religion, the, 116.
Gift, the king's, 57.
Give also to the Nigranthas, 130; give,
if thou art asked, 115; give the rock
a good blow, 172.
Happily, let us live, 119.
Happiness is the outcome of good,
113; vanity of worldly happiness, 2.
Happy, he is altogether, 122; make
thyself happy, 209.
Hard times teach a lesson, 103.
Harvest Nirvana, the, 173; thou wilt
reap the harvest sown in the past,
138.
Hast thou faith? 209.
Hatred appeased not by hatred, 87;
cherish no hatred, 106; hatred
ceases by love, 115; hatred does
not cease by hatred, 115.
He promoted him higher, 160.
266
THE GOSPEL OF BUDDHA.
He who gives away, etc., 215.
He who walks righteously is ever
near me, 218.
Hearts, bridler of men's, 200.
Heaven, hope of, a mirage, 102; like
one who spits at hcaven, 146; pleas-
ures of self in heaven, 133.
Heavenly songs, 216.
Hell is destroyed, 199.
Helmet of right thought, 79.
Help, do not rely on external, 206;
now my lot to help, 191.
Hemp-grain, each day one, 27.
Hen brooding over eggs, 122.
Hereafter, the, 139.
Heresies, 61.
Hermit, layman and, 46.
Higher, he promoted him, z6o.
Hold fast to the truth, 206.
Holiness better than sovereignty, 21.
Homage, wortbiest, 216.
Honor, so great an, 202.
Honored be his name, 57.
Hope of heaven a mirage, 102.
Hopeless desolation, a, 120,
Householder, 158.
Hungry dog, parable of the, 176.
Illustration by a lamp, 135; illustra-
tion by a letter, 134.
Image of the eternal, truth the, 3.
Immaterial life, emptiness and, 23.
Immeasurable light, 98.
Immolation, 132.
Immortal, life, 99; the immortal path,
64.
Immortality, 60, 66, 187; door of im-
mortality, 36; earnestness is the
path of imunortality, 112; immor-
tality in transiency, 3; immortal-
ity in truth, 133, 140; the fruit of
immortality, 173; the water of im-
mortality, 128; truth and immortal-
ity, 6.
Immutable, the words of Buddha, 15.
Impure is nakedness, 80, 82.
Impurity, abstain from, 106; purity
and impurity belong to oneself, 111
Impurities, blow off the, 115.
In the course of evolution, 228.
Incantations, 122; incantations have
no saving power, 27.
Incarnation of the truth, 225.
Individuality a combination, 25; the
wheel of individuality, 53.
Inexhaustible life, 152.
Instability of the ego, the, 41.
Instruction, words of, 148.
Instrumentalities, 52.
Invocations, 120; invocations are idle
talk, 139.
Is it wrong to go to war? 126.
Jewel, a, 225; precious crown jewel,
I10.
Jewels and worldliness, 46.
Jungle, a pathless, 120.
I am not the first Buddha, 217; I am
the eldest, 221; I am the truth, 141;
I am thirsty, 212; I ask not for caste,
174; I have first broken the egg-
shell, 221; no room for the I, 54 ;
I reverence my father, 123 ; I shall
not die until, etc., 208; such faith
have I, 197; the I perishable, 54 ;
the I, the soul, 23; the thought of I,
24; the transmission of the soul and
the I, 25.
Idea of self, the, 217.
Identity, 135; identity and non-iden-
tity, 131, 135; identity of self, 137;
where is the identity of my self?
134.
Idle talk, invocations are, 139.
If thou art asked, give, 115.
Ignorance, free your mind of, 106;
ignorance the root of evil, 31.
Illimitable light, 232.
Illusion, self an, 34, 128; the ego an
illusion, 26.
Karma governs all things, 101.
Keep my hold on life, 204.
Kill not, 106.
King Bimbisâra, 19, 20, 54, 76, 97.
King of kings, 224; king of truth, 110,
141; powerful king, 110.
Kingdom of Righteousness, Founda-
tion of the, 37, 43.
Kingdom of truth, 38, 217.
King's gift, the, 57.
Kings, Naga, 8.
INDEX.
267
King's seal, stamp of a, 184.
Knew me not, they, 157.
Knowledge remains, 134.
Kusa-grass, 172.
Lake of Ambrosia, 98.
Lake, still, like a, 113.
Lame walk, the, 8.
Lamentation, dead not saved by, 188.
Lamp, illustration by a, 135.
Lamps unto yourselves, be ye, 206.
Land, pure, 152, 153.
Language, all creatures received the
message in their own, 41.
Last word, 222.
Law, body of the, 140; one aim, one
essence, one law, 141; the law the
body of the Tathagata, 225; the
body of the law will endure, 217.
Laws are temporary, many, 226.
Laws of righteousness, obedience to
the, 132.
Lay disciples, the first women, 48.
Lay member, the first, 47.
Lay robes, 77.
Layman and bermit, 46.
Layman, priest and, alike, 74.
Leaning against the lintel, 216.
Learn, must be anxious to, 207.
Learning, availeth not, 139.
Lesser, abolish all the, 220.
Lesson given to Râhula, 143.
Lesson, hard times teach a, 103.
Let a man walk alone, 88.
Let the bliss be diffused, 168.
Let the flesh waste away, 208.
Let us go into the world, 223.
Let us live happily, 117.
Let us obey the truth, 226.
Let your light shine forth, 95.
Letter, illustration by a, 134.
Letter, in the, 89.
Lie not, 106.
Life, battle of, 128; come to teachi,
133 ; life cvcrlasting, 128, 182; grant
me my life, 164; keep my hold on
life, 204; life immortal, 99; inex-
haustible life, 152; reason in the
struggle for life, 228; seek thou tlie
life that is of the mind, 133; truth
is life, 133 ; life yearns for the truth,
231; what is life in this world? 208.
Light, come forth into the, 122; il-
limitable light, 232; immeasurable
light, 98; let your light shine forth,
95.
Like a still lake, 113.
Like unto the color of my audience,
156.
Lily, the, on a heap of rubbish, 117.
Lineage of the faith, 198.
Lintel, leaning against the, 216.
Listen to both parties, 89.
Listless fool, the, 168.
Little by little, 161.
Live happily, let us, 117.
Live, more fit to, 128.
Lives of men, 176.
Living are few, the, 187.
Living, luxurious, 166.
Living in paradise, 184.
Lobster, 163.
Locality? is wisdom a, 133.
Locality, Nirvana not a, 134.
Logic holds universally, 136.
Lord, glorious, 129, 219.
Lord, pass away, 209.
Loss, fivefold, 195.
Lost, a treasure that can never be,
150.
Lost son, the, 160.
Lot to help, now my, 191.
Lotus-flower in water, the, 40, 62, 99.
Lotus-flowers, 30, 78.
Lotus, fragrant like the, 180.
Love, hatred ceases by, 115 ; love of
truth, 128 ; overcome anger by love,
115; the world filled with love, 121.
Lust, the dart of 161.
Luxurious living, 156.
Macarisms, 34, 35, 42, 149.
Made up of thoughts, III.
Magic power, 100.
Main, rivers reach the, 199.
Make thyself happy, 209.
Maker, Ishvara, the, 60, 61.
Maker, the, self, 60.
Man, a blind, 21.
Man born blind, the, 159.
Man, who is the strong? 105.
268
THE GOSPEL OF BUDDHA.
Mango-grove, 117, 197, 211.
Mansion, the burning, 158.
Many, the dead are, 187.
Married unto the truth, be, 181.
Master, out of reverence for the, 221.
Master over the stream, following
the, 189.
May be expected to prosper, Sangha,
194
Me, this is done by, 112.
Meats remained undiminished, 181.
Medicines, 75, 186, 218.
Meditation (see bhavana and sati-
patthana in the Glossary), 30, 153,
211.
Meeting in concord, 193.
Men, blind, 119; teacher of gods and
men, 200; the lives of men, 176.
Men's hearts, bridler of, 200.
Mental eye, 186.
Merit, four kinds of, 164.
Merit, the order (sangha) the sowing-
ground of, 200.
Message in their own language, all
creatures received the, 41.
Migrations, cause of further, 99.
Mind, Brahma's, 120; culture of the,
70; elevate the mind, 74; mind is
the guiding rein, 173 ; seek thou the
life that is the mind, 133; the five
roots of mind, 23; there is mind,
130.
Miracle-mongers, 152.
Miracles, 151.
Miracles forbidden, 99-101.
Mirage, hope of heaven a, 102.
Mirage, the cause of self a, 42.
Mirror of truth, the, 199, 200.
Mission, the preachers, 107.
Moon, the, shines by night, 117.
Moral powers, 82.
Moral sense, 82.
More fit to live, 128,
More, sin no, 161.
Mortification not the right path, 28.
Mortification profitless, 39.
Mortification vain, 40.
Mother, a, 55, 99.
Muni of great understanding, 148, 150.
Mustard seed, the, 185, 187.
Naked ascetics, 75.
Nakedness, impure is, 80, 82.
Name, honored be his, 57.
Nature of religion consists in wor-
ship and sacrifice, the, 131.
Nature of the rope, the, 55.
Nature of self, the, 54.
Near, death is, 208.
Near me, he who walks righteously
is ever, 218.
Necessity of dissolution, 222.
Nectar, the bee collects, 115.
Needed, the one thing that is, 132,
217.
Noble, eightfold path, the, 211, 231.
Noble truths, the four, 32.
Non-action, 124, 125.
Non-existence of the soul, 132.
Non-identity, identity and, 131, 135.
Not any means to avoid dying, 187.
Not worthy of yellow robes, 88.
Nothing remains, 140.
Nothing will remain, 199.
Nothingness stares me in the face,
132,
Nourishes his soul, the wise man,
167.
Novices, precepts for the, 104.
Now is the time to seek religion, 16.
Now my lot to help, 191.
Obedience to the laws of righteous-
ness, 132.
Obey the truth, let us, 226.
Object and senses, contact of, 54.
Observe the Upavasatha or Sabbath,
105.
Ocean, 199; rivers in the ocean, 190;
my doctrine is like the great ocean,
156.
Offering, four kinds of, 165.
Omens abolished, 151.
Omens of Buddhahood, 9.
One hemp-grain each day, 27.
One in essence, 232.
One, the truth is but, 116, 142, 231.
One thing that is needed, the, 132, 217.
Oneself, purity and impurity belong
to, III.
Order, rules for the, 105.
INDEX.
269
Order, the, (sangha) the sowing-
ground of merit, 200.
Ordination, 46, 48, 49 (see also Pra-
vrajya and Upasampada in the
Glossary).
Others art thou thyself, 139.
Others, the faults of, 114, 115.
Our water is all gone, 171.
Outcast, the, 174; by deeds one be-
comes an outcast, 174; who is an
outcast? 174.
Outcome of evil, pain is the, 113.
Outcome of good, happiness is the,
113.
Outwitted, 164.
Overcome anger by love, 115.
Overcome evil by good, 115.
Overcome grief, 206.
Ox led to slaughter, 188.
Pain is the outcome of evil, 113.
Parable, 144, 158, 168.
Parable of the hungry dog, 176.
Paradise in the West, the, 152; living
in paradise, 184; the paradise of
the pure land, 153.
Parties, listen to both, 89.
Party in search of a thief, a, 182.
Pass away, about to, 216; pass away
Lord, 209; pass away now, 208 ;
people pass away, 188; the truth
will never pass away, 131.
Passed away according to his deeds,
172.
Passion, rain and, 112.
Past, thou wilt reap the barvest sown
in the, 138.
Path of transmigration, weary, 211;
sign of the right, 121; the eightfold,
33; the immortal path, 64; the no-
ble eightfold path, 122, 211, 231 ;
mortification not the path, 28; walk
in the noble path, 139; a pathless
jungle, 120; are all paths saving?
118. [See also Maggo in the Glos-
sary.]
Peace on earth, 8.
Peacemaker, the, 175.
Peak, Vulture's, 194.
People dissatisfied, the, 59; people
pass away, 188; wise people falter
not, 112 ; wise people fashion them
selves, 112.
Perception of truth, the refreshing
drink, 98.
Perishable, the I, 54.
Personalities of Buddha, the three,
225.
Pestilence, 102.
Physician, 16, 160, 186; the best physi-
cian, 147; without beholding the
physician, 218.
Pit, treasure laid up in a deep, 149.
Pity me not, 21.
Plantain-tree, 31.
Playthings, 159.
Pleasure, he who lives for, 113; let a
man take pleasure in the dharma,
149.
Pleasures destroy the foolish, 114
pleasures of self in heaven, 133;
why do we give up the pleasures of
the world, 151; religious wisdom
lifts above pleasures, 185.
Potter, 141 ; potter, vessels made by
the, 188.
Power, incantations have no, 27;
magic power, 100.
Powerful elephant, 144.
Powerful king, Ilo.
Powers, moral, 82.
Practise the truth, 139.
Praise of all the Buddhas, the, 232.
Prayers, 120; prayers vain repeti-
tions, 27.
Preach the doctrine, glorious in the
beginning, middle, and end, 49;
preach to all beings, 109.
Preacher's mission, the, 107; the
preacher's sole aim, 108.
Preachers, Tathagatas are only, III.
Precepts, 220; precepts for the nov-
ices, 104; ten precepts, 104; walk
according to the precepts, 216.
Precious crown jewel, 110,
Precious jewel, a, 225.
Priceless, the lives of men are, 176.
Priest and layman alike, 74.
Prince, test of the, 10.
Problem of the soul, the, 23.
Profitless, mortification, 39.
Probibitions, 101.
270
THE GOSPEL OF BUDDHA.
Promoted him higher, he, 160.
Propound the truth, 107,
Prosper, sangha may be expected to,
194.
Prospered, bhikshus, roo.
Punishment of the criminal, 126.
Punishment, the fruit of the crim-
inal's act, 127.
Puppets on a string, 103.
Pure land, the paradise of the, 152,
153.
Purity and impurity belong to one-
self, III.
Purpose of being, the, 228.
Purpose, speak to the, 106.
Qualities, cloud of good, 110; eight
wonderful qualities, 156, 157.
Quality, the thing and its, 24.
Quarrels, 86.
Quarters, the four, 121; the six quar-
ters, 122.
Question concerning annihilation,
124.
Questioned, the sages, II
Questions of the deva, 146.
Reform to-day, 103.
Refreshing drink, the, perception of
truth, 98.
Refuge in the Blessed One, 129, 130,
140, 220,
Refuge in the Buddha, 46, 47, 52, 56,
104, 146, 182, 183, 224, 230.
Refuge in the Enlightened Teacher,
I23
Refuge is his name, 190.
Rejoice, angels, 8.
Religion, Buddha's, consolidation of,
75; now is the time to seek religion,
16; seeing the highest religion, 116;
the gift of all religion, 116; the re-
ligion of all Buddhas, 56; worship
and sacrifice the nature of religion,
131; thou tearest down religion,
131.
Religious man, the, and truth, 105;
religious wisdom lifts above pleas-
ures, 185; religious zeal flagging,
29.
Rely on yourselves, 206.
Remain in thy station, 62; nothing
will remain, 199; the truth will re-
main, 217, 221.
Repetitions, prayers vain, 27.
Rescue in the desert, 169.
Restore to you a nobler beauty, to,
180.
Revere the traditions, 227.
Reverence for the Master, out of,
221.
Rabbit rescued from the serpent, 21.
Rags, cast-off, 75, 77.
Rahula, lessons given to, 143.
Rain and passion, 112.
Rain fell, 8o.
Rain, good works are, 173.
Rare in the world, 201.
Real, truth makes things, 5.
Reap the harvest sown in the past,
thou wilt, 138.
Reap what we sow, we, 132, 178.
Reason, as the helpmate of self, 229.
Reason in the struggle for life, 228.
Reason, no truth is attainable with-
out, 230.
Reasoning ceases, 134.
Rebirth without transmigration of
self, 26.
Rebuked, the bhikshus, 94.
Received the message in their own
language, all creatures, 41.
Re-establishing concord, two ways
of, 89.
Re-establishment of concord, 88.
Reverence my father, I, 123.
Rice-milk, 81.
Rich in returns, charity, 20.
Righteous cause, war in a, 127.
Righteousness, foundation of the
kingdom of, 37; source of all right-
eousness, 98; the kingdom of right-
eousness, 43; the throne of truth is
righteousness, 230.
Right path, mortification not the, 28.
Right path, sign of the, 121.
Right thought, helmet of, 79.
Ripe fruits, 188.
Rituals have no efficacy, 27.
River, crossed the, 196.
Rivers in the ocean, 190.
Rivers reach the main, 199.
INDEX.
271
Roads cross, where four, 118,
Robe of the Tathagata, 107.
Robes, lay, 77; robes of cloth of gold,
213; the bkikshus doffed their robes,
8o.
Rock a good blow, give the, 172.
Room for the I, no, 54.
Root of evil, ignorance the, 31.
Roots of mind, the five, 23.
Rope, the nature of the, 55.
Rubbish, the lily on a heap of, 117.
Rules for the order, 105.
Sabbath, 84 ; observe the Upavasatha
or Sabbath, 105.
Sacrifice, 27; sacrifice of self, 732;
the nature of religion, worship and
sacrifice, 131.
Sacrifices, 26; sacrifices cannot save,
139.
Sages questioned, the, I.
Saint, a sinner can become a, 151,
Salvation alone in the truth, 206, 267;
assured of final, 221 ; salvation the
extinction of self, 4; work out your
salvation, 211, 221.
Sameness and continuity, 137.
Sandy desert, a, 170.
Save, faith alone can, 190.
Saving paths? Are all paths, 118.
Saving power, incantations have no,
27.
Saviour of others, a, 141.
Saviour appeared, the, 229.
Saviour, truth the, 5, 42.
Scepticism, 106, 107.
Schism, the, 85.
Scold, do not, 89.
Search of a thief, a party in, 182.
Season, flowers out of, 216.
Season, rainy, 49, 204.
Sect of Devadatta, 95.
Seed, faith is the, 173.
Seeing the highest religion, 116.
Seek thou the life that is of the mind,
133.
Self, 60; self an error, 55; self an il-
lusion, 34; self and the cause of
troubles, 42; self and truth, 3, 33,
127; self begets selfishness, 5; cleav-
ing to self, 137; complete surrender
of self, 127; eradication of self, 126;
self-extinction, 132; identity of self,
137; illusion of self, 123 ; pleasures
of self in heaven, 133; self is a fever,
42; self is change, 138; selfis death,
133, 138, 140; self-mortification, 75;
niy self has become the truth, 141;
reason as the helpmate of self, 229;
rebirth without the transmigration
of self, 26; sacrifice of self, 132;
the cause of self a mirage, 42; the
conquest of self, 128; the extinction
of self, salvation, 4; the idea of self,
217; self, the maker, 60; the nature
of self, 54 ; self, the veil of Mâyà,
6; truth and self, 133; truth guards
him who guards his self, 111; thou
clingest to self, 102; where is the
identity of my self, 134; which is
the true self ? 138.
Selfhood, the cause of, found, 33.
Selfhood, thirst for existence and, 30.
Selfish is my grief, 187.
Selfishness, self begets, 5.
Selfishness, surrender, 55.
Sense, moral, 82.
Senses and object, contact of, 54.
Sentence of expulsion, 85, 86.
Sentiency, truth vibrated through,
228.
Separation, combination subject to,
25.
Sermon on abuse, the, 145; the ser-
mon on charity, 63 ; sermon on fire,
52.
Serpent, rabbit rescued from the, 21.
Seven kinds of wisdom, 82.
Sevenfold higher wisdom, 198.
Shaveling, 174.
Shedding of blood, 26.
Shine forth, let your light, 95.
Shines by night, the moon, 117.
Sick bhikshu, the, 190, 191.
Sickness fell upon him, 204, 211, 212.
Sight, blind received, 7.
Sign of the right path, 121.
Signs forbidden, astrology and fore-
casting by, 210; signs of Buddha-
hood, 8; the four signs, 12.
Sin appears sweet, 113.
Sin no more, 161.
272
THE GOSPEL OF BUDDHA.
Sin, struggle against, 211.
Sin, the truth cleanses from, 223.
Sinner can become a saint, a, 151.
Six quarters, the, 122.
Slaughter, 27.
Slaughter, ox led to, 188.
Smith, Chunda, the, 211, 214, 215.
Snake, a wet rope no, 41.
So great an honor, 202.
Soldier, a, Simba, 126.
Soldier of truth, a, 129.
Soldiers of the Tathagata, 110.
Solitary, 116.
Son, the lost, 160.
Son, father and, 184.
Song of ecstasy, 197, 198.
Songs, heavenly, 216.
Sorcerers, 152.
Sorrow compared with a sword, 14.
Soul, Gautama denies the existence
of the, 130; non-existence of the
soul, 132; the I the soul, 23; the
problem of the soul, 23; the sum of
the soul, 166.
Souls not separate and self-existent
entities, 132.
Soup, a spoon tastes not the flavor
of the, 169.
Source of all righteousness, 98.
Sovereign, make you, 207.
Sovereignty, holiness better than, 21.
Sow that
reap,
what you, 178.
Sow, we reap what we, 132.
Sower, Buddha the, 173.
Sowest, others will reap what thou,
139.
Sowing-ground of merit, the order
(sangha) the, 200.
Speak, the deaf and dumb, 8.
Speak to the purpose, 106.
Speaking untruths, 144.
Speculations, 116.
Spells forbidden, 101.
Spirit, in the, 89.
Spiritual, all existence is, 130.
Spiritual eye, 227.
Spits at heaven, like one who, 146.
Spoon, a, tastes not the flavor of the
soup, 169.
Spread the truth, 43.
Staircase, a, 118.
Stamp of a king's seal, 184.
Stares me in the face, nothingness,
132.
Station, remain in thy, 62.
Steal not, 106.
Stream, following the Master over
189.
Stream, he had crossed the, 189.
String, puppets on a, 103.
Strong man, who is the ? 105.
Struck by apoplexy, 169.
Struggle against sin, 211.
Struggle for life, reason in the, 228.
Struggle must be, 127.
Subject to separation, combination,
25.
Substance, the, of Brahman lore, 119.
Such a one will wander rightly in the
world, 148, 149.
Such faith have I, 197.
Suffer, the Blessed One had to, 205.
Suffering. bliss where there is, 16.
Sun is bright, the, 117.
Sun of the soul, the, 166,
Superstition, 122.
Supplications forbidden, 101.
Supplications have no effect, 151.
Suprabuddha, 95.
Surrender, 127.
Surrender selfishness, 55.
Surrender to evil powers, no, 127.
Swear not, 106.
Sweet, sin appears, 113.
Swooned, the Blessed One, 28.
Sword, sorrow compared with, 14.
you will
Tailor, the greedy, 162.
Talents. (See Abhijūâ in the Glos-
sary.]
Talk, foolish, 119.
Tastes not the flavor of the soup, a
spoon, 169.
Teach the same truth, 232.
Teacher, Buddha the, III; teacher of
gods and men, 200; the teacher un-
known, 156; we have no teacher
more, 220.
Temporary, many laws are, 226.
Ten commandments, the, 105.
Ten great calamities, 191.
Ten precepts, 104.
INDEX.
273
Terms of the world, such are tbe, 188.
Test of the prince, ro.
That it be well grounded, 198.
There is mind, 130.
They know me not, 157.
Thief, a party in search of a, 182.
Thinkers are bright, 117.
Thing and its quality, the, 24.
Things as they are, 55.
Thirst for existence and selfhood, 30.
Thirst, the extinction of, 116.
Thirsty, I am, 212; water for the
thirsty, I.
This is done by me, 112.
Thorn in the flesh, 116.
Thou art the Buddha, 129; thou canst
not escape the fruit of evil actions,
139; thou clingest to self, 102; thou
tearest down religion, 131; thou
wilt reap what thou sowest, 139.
Thought, helmet of right, 79; the
thought of 1, 24; we the result of
thought, III.
Thoughtlessness the path of death,
II2.
Thoughts continue, 134; made up of
thoughts, III, thoughts of love, 121;
thoughts will endure, r12.
Three dangers hang over Pâtaliputra,
Treacherous, charms are, 180,
Treasure laid up in a deep pit, 149.
Treasure that can never be lost, a,
150.
Trespasses, confession of, 84.
Troubles, the cause of, and self, 42,
Truly thou art Buddha, 123.
Trumpeter, 121.
Trust in truth, 2.
Truth, a soldier of, 129; abodes of
truth, 63; be anxious to learn the
truth, 106; be married unto the
truth, 181 ; Buddha the truth, 2, 217,
227; clay can be changed into chil-
dren of truth, 131; delusion and
truth, 31; eye of truth, 43 ; glorious
is the truth, 46, 47, 56; hold fast to
the truth, 206; I am the truth, 141;
immortality of truth, 133, 140, 182;
incarnation of the truth, 225; king-
dom of truth, 38, 217; let us obey
the truth, 226; life yearns for the
truth, 231; love of truth, 128; my
self has become the truth, 141; no
truth is attainable without reason,
230 ; perception of truth, the re-
freshing drink, 98; practise the
truth, 139; propound the truth, 107;
salvation alone in the truth, 206,
207; spread the truth, 43; teach the
same truth, 232; the embrace of
truth, 181; the king of truth, 110,
141 ; the mirror of truth, 199, 200;
the throne of truth is righteousness,
230; the religious man and truth,
105; the truth cleanses from sin,
223; the truth found, 43; the truth
has been made known to me, 220;
the truth will never pass away, 131;
the truth will remain, 217, 221; the
world is built for truth, 230; there
is but one truth, 116, 142; trust in
truth, 2; truth and immortality, 6;
truth and self, 3, 4, 33, 127, 133 ; truth
cannot be fashioned, 231; truth can-
not die, 217; truth dawns upon me,
139; truth guards him who guards
his self, III; truth has taken its
abode in me, 140; truth in all its
glory, 29; truth is best, 42; truth is
hidden to the blind, 226; truth is
196.
Three personalities of Buddha, the,
225.
Three vows, 44.
Three woes, the, II.
Thyself, others art thou, 139.
Tidings, glad, 1; good tidings, 16.
Tie all souls together, bonds that, 232.
Time of grace, the, 161, 170.
Time to seek religion, now is the, 16.
Times, hard, teach a lesson, 103,
To-day, reform, 103.
Together, bonds that tie all souls, 232.
Toys, 159.
Traditions, revere the, 227.
Transiency, immortality in, 3.
Transmigration, eddies of, 144; re-
birth without the transmigration of
self, 26; weary path of transmigra-
tion, 211.
Transmission of the soul and the I,
25
274
THE GOSPEL OF BUDDHA.
1
life, 133; truth is one, 231; truth is
the essence of life, 231; truth makes
things real,5; truth the correct com-
prehension of all things, 34; truth
the image of the eternal, 3; truth
the saviour, 5, 42; truth vibrated
through sentiency, 228.
Truthful, be, 106.
Truths, the four noble, 32, 160.
Twelve nidanas, the, 31.
Two ways of re-establishing concord,
89.
Tyrant, 177
Unclean, the vessel has become, 144.
Undiminished, meats remained, 181.
Unguents, 75.
Union of what we know not, 119.
Union with Brahina, 120.
Universally, logic holds, 136.
Universe, face to face, 121.
Unknown teacher, the, 156.
Unshod, the Blessed One walked, 94.
Untruths, speaking, 144.
Upright conduct, 194.
Warriors are bright, 117.
Warriors, destiny of, 128.
Water, doctrine like unto, 157; fetch
me some water, 212; is the water
now fit for drinking ? 143 ; our water
is all goue, 171! the lotus-flower in
water, 40, 62, 99 ; water gurgling be-
neath, 172; water for the thirsty, I;
the water of immortality, 128.
Waterless desert, a, 120.
Ways, the best of, is eightfold, 116.
We have no teacher more, 220; we
the result of thought, III.
Wearisome to the Blessed One, 199.
Weary path of transmigration, 211.
Welfare, eight conditions of, 192, 193,
194.
Well, the woman at the, 174.
West, facing towards the. 195; the
paradise in the West, 152.
Wet rope, a, no snake, 41.
What we know not, a union of, 119;
what is life in this world ? 208; what
you sow that you will reap, 178.
Wheel, the, 41; the wheel of empire,
207; the wheel of individuality, 53.
Where does the wind dwell ? 133;
where four roads cross, 118; where
is Nirvana ? 133 ; where is the iden-
tity of my self? 134.
Which is the true self? 138.
Who is an outcast ? 174; who is the
strong man? 105.
Why do we give up the pleasures of
the world ? 151.
Why preserve this body of flesh ? 217.
Wild crane, the, 103.
Wind, as a great, 134.
Wind dwell ? where does the, 133.
Wisdom has no dwelling-place, 133;
is wisdom a locality? 133; religious
wisdom lifts above pleasure, 185;
seven kinds of wisdom, 82; seven-
fold higher wisdom, 198.
Wise man nourishes his soul, the, 167;
wise people falter not, 112; wise
people fashion themselves, 112.
Wishes, five, of Bimbisâra, 56.
Without beholding the physician,218,
Woes, the three, II.
Woman, a worldly, 203; if you see a
Vain, mortification, 40.
Vain repetitions, prayers, 27.
Vanities, 42.
Vanity, 24, 102, 112, 114, 151; vanity of
worldliness, 101; vanity of worldly
happiness, 2.
Various kinds of assemblies, 156.
Veil of Mâyâ, the, 178.
Vessel has become unclean, the, 44.
Vessels, 141; vessels made by the
potter, 188.
Vibrated through sentiency, truth,228.
Victor, the greater, 128.
Vision a shramana, the, 15.
Vows, three, 44.
Vulture's Peak, 194.
Walk according to the precepts, 216;
let a man walk alone, 88; the lame
walk, 8; walk in the right path, 139.
Wander rightly in the world, such a
one will, 148, 149.
War, goes out to wage, 110; is it
wrong to go to war? 126; war in a
righteous cause, 127.
INDEX.
275
woman, 78; the woman at the well,
174
Women as a rule are, etc., 201; the
first women lay-disciples, 48.
Word, last, 222; word of the Buddhas,
18.
Words of Buddhas immutable, the,
15.
Work out your salvation, 211, 221.
World dark, do not call the, 166 ;
world filled with love, 121; let us go
into the world, 223; rare in the
world, 201; such a one will wander
rightly in the world, 148, 149; such
are the terms of the world, 188; the
world is built for truth, 230; come
into the world to befriend, 190;
what is life in this world ? 208; why
do we give up the pleasures of the
world ? 151.
Worldliness, dust of, 36; jewels and
worldliness, 46; vanity of worldli-
ness, IOI,
Worldling nourishes his body, the,
167.
Worldly happiness, vanity of, 2; a
worldly woman, 203.
Worn-out cart, as a, 206.
Worship, 27.
Worship and sacrifice, the nature of
religion, 131.
Worthiest homage, 216.
Worthy of yellow robes, not, 88.
Yashas, 45, 46, 47, 48, 121.
Yellow robes, not worthy of, 88.
Yoke, gone into the, 116.
Your eyes are blind, 166.
Yourselves, be ye lamps unto, 206;
rely on yourselves, 206 : yourselves
have known, 221.
Zeal flagging, religious, 29.
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